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Shoghi Effendi, the appointed head of the religion from 1921 to 1957, wrote the following summary of what he considered to be the distinguishing principles of Bahá'u'lláh's teachings, which, he said, together with the laws and ordinances of the Kitáb-i-Aqdas constitute the bedrock of the Bahá'í Faith: The independent search after truth, unfettered by superstition or tradition; the oneness of the entire human race, the pivotal principle and fundamental doctrine of the Faith; the basic unity of all religions; the condemnation of all forms of prejudice, whether religious, racial, class or national; the harmony which must exist between religion and science; the equality of men and women, the two wings on which the bird of human kind is able to soar; the introduction of compulsory education; the adoption of a universal auxiliary language; the abolition of the extremes of wealth and poverty; the institution of a world tribunal for the adjudication of disputes between nations; the exaltation of work, performed in the spirit of service, to the rank of worship; the glorification of justice as the ruling principle in human society, and of religion as a bulwark for the protection of all peoples and nations; and the establishment of a permanent and universal peace as the supreme goal of all mankind—these stand out as the essential elements [which Bahá'u'lláh proclaimed].[30] Social principles The following principles are frequently listed as a quick summary of the Bahá'í teachings. They are derived from transcripts of speeches given by `Abdu'l-Bahá during his tour of Europe and North America in 1912.[31][32] The list is not authoritative and a variety of such lists circulate.[22][32][33] Unity of God Unity of religion Unity of humanity Unity in diversity Equality between men and women Elimination of all forms of prejudice World peace and a New world order Harmony of religion and science Independent investigation of truth Principle of Ever-Advancing Civilization Universal compulsory education Universal auxiliary language[34] Obedience to government and non-involvement in partisan politics unless submission to law amounts to a denial of Faith.[35] Elimination of extremes of wealth and poverty With specific regard to the pursuit of world peace, Bahá'u'lláh prescribed a world-embracing collective security arrangement as necessary for the establishment of a lasting peace.[36] Mystical teachings Although the Bahá'í teachings have a strong emphasis on social and ethical issues, there exist a number of foundational texts that have been described as mystical.[14] The Seven Valleys is considered Bahá'u'lláh's "greatest mystical composition." It was written to a follower of Sufism, in the style of `Attar, a Muslim poet,[37] and sets forth the stages of the soul's journey towards God. It was first translated into English in 1906, becoming one of the earliest available books of Bahá'u'lláh to the West. The Hidden Words is another book written by Bahá'u'lláh during the same period, containing 153 short passages in which Bahá'u'lláh claims to have taken the basic essence of certain spiritual truths and written them in brief form.[38] Covenant Main article: Covenant of Bahá'u'lláh The Bahá'í teachings speak of both a "Greater Covenant",[39] being universal and endless, and a "Lesser Covenant", being unique to each religious dispensation. The Lesser Covenant is viewed as an agreement between a Messenger of God and his followers and includes social practices and the continuation of authority in the religion. At this time Bahá'ís view Bahá'u'lláh's revelation as a binding lesser covenant for his followers; in the Bahá'í writings being firm in the covenant is considered a virtue to work toward.[40] The Greater Covenant is viewed as a more enduring agreement between God and humanity, where a Manifestation of God is expected to come to humanity about every thousand years, at times of turmoil and uncertainty. With unity as an essential teaching of the religion, Bahá'ís follow an administration they believe is divinely ordained, and therefore see attempts to create schisms and divisions as efforts that are contrary to the teachings of Bahá'u'lláh. Schisms have occurred over the succession of authority, but any Bahá'í divisions have had relatively little success and have failed to attract a sizeable following.[41] The followers of such divisions are regarded as Covenant-breakers and shunned, essentially excommunicated.[40][42] Canonical texts Main article: Bahá'í literature The canonical texts are the writings of the Báb, Bahá'u'lláh, `Abdu'l-Bahá, Shoghi Effendi and the Universal House of Justice, and the authenticated talks of `Abdu'l-Bahá. The writings of the Báb and Bahá'u'lláh are considered as divine revelation, the writings and talks of `Abdu'l-Bahá and the writings of Shoghi Effendi as authoritative interpretation, and those of the Universal House of Justice as authoritative legislation and elucidation. Some measure of divine guidance is assumed for all of these texts.[43] Some of Bahá'u'lláh's most important writings include the Kitáb-i-Aqdas, literally the Most Holy Book, which is his book of laws,[44] the Kitáb-i-Íqán, literally the Book of Certitude, which became the foundation of much of Bahá'í belief,[45] the Gems of Divine Mysteries, which includes further doctrinal foundations, and the Seven Valleys and the Four Valleys which are mystical treatises.[46] History Bahá'í timeline 1844 The Báb declares his mission in Shiraz, Iran 1850 The Báb is publicly executed in Tabriz, Iran 1852 Thousands of Bábís are executed Bahá'u'lláh is imprisoned and forced into exile 1863 Bahá'u'lláh first announces his claim to divine revelation He is forced to leave Baghdad for Constantinople, then Adrianople 1868 Bahá'u'lláh is forced into harsher confinement in `Akká, Palestine 1892 Bahá'u'lláh dies near `Akká His will appointed `Abdu'l-Bahá as successor 1908 `Abdu'l-Bahá is released from prison 1921 `Abdu'l-Bahá dies in Haifa His will appoints Shoghi Effendi as Guardian 1957 Shoghi Effendi dies in England 1963 The Universal House of Justice is first elected Main article: Bahá'í history Bahá'í history follows a sequence of leaders, beginning with the Báb's declaration in Shiraz, Iran on the evening of 22 May 1844, and ultimately resting on an administrative order established by the central figures of the religion. The Bahá'í community was mostly confined to the Persian and Ottoman empires until after the death of Bahá'u'lláh in 1892, at which time he had followers in 13 countries of Asia and Africa.[47] Under the leadership of his son, `Abdu'l-Bahá, the religion gained a footing in Europe and America, and was consolidated in Iran, where it still suffers intense persecution.[4] After the death of `Abdu'l-Bahá in 1921, the leadership of the Bahá'í community entered a new phase, evolving from a single individual to an administrative order with both elected bodies and appointed individuals.[5] The Báb Main article: Báb A domed building Shrine of the Báb in Haifa, Israel On the evening of 22 May 1844, Siyyid `Alí-Muhammad of Shiraz, Iran proclaimed that he was "the Báb" (الباب "the Gate"), referring to his later claim to the station of Mahdi, the Twelfth Imam of Shi`a Islam.[4] His followers were therefore known as Bábís. As the Báb's teachings spread, which the Islamic clergy saw as a threat, his followers came under increased persecution and torture.[14] The conflicts escalated in several places to military sieges by the Shah's army. The Báb himself was imprisoned and eventually executed in 1850.[48] Bahá'ís see the Báb as the forerunner of the Bahá'í Faith, because the Báb's writings introduced the concept of "He whom God shall make manifest", a Messianic figure whose coming, according to Bahá'ís, was announced in the scriptures of all of the world's great religions, and whom Bahá'u'lláh, the founder of the Bahá'í Faith, claimed to be in 1863.[14] The Báb's tomb, located in Haifa, Israel, is an important place of pilgrimage for Bahá'ís. The remains of the Báb were brought secretly from Iran to the Holy Land and eventually interred in the tomb built for them in a spot specifically designated by Bahá'u'lláh.[49] The main written works translated into English of the Báb's are collected in Selections from the Writings of the Báb out of the estimated 135 works.[50] Bahá'u'lláh Main article: Bahá'u'lláh Mírzá Husayn `Alí Núrí was one of the early followers of the Báb, and later took the title of Bahá'u'lláh. He was arrested and imprisoned for this involvement in 1852. Bahá'u'lláh relates that in 1853, while incarcerated in the dungeon of the Síyáh-Chál in Tehran, he received the first intimations that he was the one anticipated by the Báb.[3] Shortly thereafter he was expelled from Tehran to Baghdad, in the Ottoman Empire;[3] then to Constantinople (now Istanbul); and then to Adrianople (now Edirne). In 1863, at the time of his banishment from Baghdad to Constantinople, Bahá'u'lláh declared his claim to a divine mission to his family and followers. Tensions then grew between him and Subh-i-Azal, the appointed leader of the Bábís who did not recognize Bahá'u'lláh's claim. Throughout the rest of his life Bahá'u'lláh gained the allegiance of most of the Bábís, who came to be known as Bahá'ís. Beginning in 1866, he began declaring his mission as a Messenger of God in letters to the world's religious and secular rulers, including Pope Pius IX, Napoleon III, and Queen Victoria. In 1868 Bahá'u'lláh was banished by Sultan Abdülâziz a final time to the Ottoman penal colony of `Akká, in present-day Israel.[51] Towards the end of his life, the strict and harsh confinement was gradually relaxed, and he was allowed to live in a home near `Akká, while still officially a prisoner of that city.[51] He died there in 1892. Bahá'ís regard his resting place at Bahjí as the Qiblih to which they turn in prayer each day.[46] Bahá'u'lláh wrote many written works taken as scripture in the religion of which only a fraction have been translated into English.[52] There have been 15,000 works both small and large noted[50] - the most significant of which are the Most Holy Book, the Book of Certitude, the Hidden Words, and the Seven Valleys. There is also a series of compilation volumes of smaller works the most significant of which is the Gleanings from the Writings of Bahá'u'lláh. `Abdu'l-Bahá Main article: `Abdu'l-Bahá `Abbás Effendi was Bahá'u'lláh's eldest son, known by the title of `Abdu'l-Bahá (Servant of Bahá). His father left a Will that appointed `Abdu'l-Bahá as the leader of the Bahá'í community, and designated him as the "Centre of the Covenant", "Head of the Faith", and the sole authoritative interpreter of Bahá'u'lláh's writings.[49][53] `Abdu'l-Bahá had shared his father's long exile and imprisonment, which continued until `Abdu'l-Bahá's own release as a result of the Young Turk Revolution in 1908. Following his release he led a life of travelling, speaking, teaching, and maintaining correspondence with communities of believers and individuals, expounding the principles of the Bahá'í Faith.[3] It is estimated that `Abdu'l-Bahá wrote over 27,000 works mostly in the form of letters of which only a fraction have been translated into English.[50] Among the more well known are The Secret of Divine Civilization, the Tablet to Auguste-Henri Forel, and Some Answered Questions. Additionally notes taken of a number of his talks were published in various volumes like Paris Talks during his journeys to the West. Bahá'í administration Main article: Bahá'í administration Bahá'u'lláh's Kitáb-i-Aqdas and The Will and Testament of `Abdu'l-Bahá are foundational documents of the Bahá'í administrative order. Bahá'u'lláh established the elected Universal House of Justice, and `Abdu'l-Bahá established the appointed hereditary Guardianship and clarified the relationship between the two institutions.[49][54] In his Will, `Abdu'l-Bahá appointed his eldest grandson, Shoghi Effendi, as the first Guardian of the Bahá'í Faith, serving as head of the religion until his death, for 36 years.[54] Shoghi Effendi throughout his lifetime translated Bahá'í texts; developed global plans for the expansion of the Bahá'í community; developed the Bahá'í World Centre; carried on a voluminous correspondence with communities and individuals around the world; and built the administrative structure of the religion, preparing the community for the election of the Universal House of Justice.[3] He died in 1957 under conditions that did not allow for a successor to be appointed.[55][56] At local, regional, and national levels, Bahá'ís elect members to nine-person Spiritual Assemblies, which run the affairs of the religion. There are also appointed individuals working at various levels, including locally and internationally, which perform the function of propagating the teachings and protecting the community. The latter do not serve as clergy, which the Bahá'í Faith does not have.[14][57] The Universal House of Justice, first elected in 1963, remains the successor and supreme governing body of the Bahá'í Faith, and its 9 members are elected every five years by the members of all National Spiritual Assemblies.[58] Any male Bahá'í, 21 years or older, is eligible to be elected to the Universal House of Justice; all other positions are open to male and female Bahá'ís.[59] International plans A white domed building with a large garden leading toward it Bahá'í House of Worship, Wilmette, Illinois In 1937, Shoghi Effendi launched a seven-year plan for the Bahá'ís of North America, followed by another in 1946.[60] In 1953, he launched the first international plan, the Ten Year World Crusade. This plan included extremely ambitious goals for the expansion of Bahá'í communities and institutions, the translation of Bahá'í texts into several new languages, and the sending of Bahá'í pioneers into previously unreached nations.[61] He announced in letters during the Ten Year Crusade that it would be followed by other plans under the direction of the Universal House of Justice, which was elected in 1963 at the culmination of the Crusade. The House of Justice then launched a nine-year plan in 1964, and a series of subsequent multi-year plans of varying length and goals followed, guiding the direction of the international Bahá'í community.[62] Annually, on 21 April, the Universal House of Justice sends a ‘Ridván’ message to the worldwide Bahá’í community,[63] which generally gives an update on the progress made concerning the current plan, and provides further guidance for the year to come.[64] The Bahá'ís around the world are currently being encouraged to focus on capacity building through children's classes, youth groups, devotional gatherings, and a systematic study of the religion known as study circles.[65][66] Further focuses are involvement in social action and participation in the prevalent discourses of society.[67][68] The years from 2001 until 2021 represent four successive five-year plans, culminating in the centennial anniversary of the passing of `Abdu'l-Bahá.[69] Demographics Main article: Bahá'í Faith by country See also: Bahá'í statistics A large temple in the shape of an open lotus flower The Lotus Temple, a Bahá'í House of Worship in New Delhi, India. It attracts an average of 4 million visitors a year. A Bahá'í published document reported 4.74 million Bahá'ís in 1986 growing at a rate of 4.4%.[70] Bahá'í sources since 1991 usually estimate the worldwide Bahá'í population to be above 5 million.[71] The World Christian Encyclopedia estimated 7.1 million Bahá'ís in the world in 2000, representing 218 countries,[72] and 7.3 million in 2010[73] with the same source. They further state: "The Baha'i Faith is the only religion to have grown faster in every United Nations region over the past 100 years than the general population; Baha’i was thus the fastest-growing religion between 1910 and 2010, growing at least twice as fast as the population of almost every UN region."[74] This source's only systematic flaw was to consistently have a higher estimate of Christians than other cross-national data sets.[75] From its origins in the Persian and Ottoman Empires, by the early 20th century there were a number of converts in South and South East Asia, Europe, and North America. During the 1950s and 1960s, vast travel teaching efforts brought the religion to almost every country and territory of the world. By the 1990s, Bahá'ís were developing programs for systematic consolidation on a large scale, and the early 21st century saw large influxes of new adherents around the world. The Bahá'í Faith is currently the largest religious minority in Iran,[76] Panama,[77] and Belize;[78] the second largest international religion in Bolivia,[79] Zambia,[80] and Papua New Guinea;[81] and the third largest international religion in Chad[82][83] and Kenya.[84] According to The World Almanac and Book of Facts 2004: The majority of Bahá'ís live in Asia (3.6 million), Africa (1.8 million), and Latin America (900,000). According to some estimates, the largest Bahá'í community in the world is in India, with 2.2 million Bahá'ís, next is Iran, with 350,000, the US, with 150,000, and Brazil, with 60,000. Aside from these countries, numbers vary greatly. Currently, no country has a Bahá'í majority.[85] The Bahá'í religion was listed in The Britannica Book of the Year (1992–present) as the second most widespread of the world's independent religions in terms of the number of countries represented. According to Britannica, the Bahá'í Faith (as of 2002) is established in 247 countries and territories; represents over 2,100 ethnic, racial, and tribal groups; has scriptures translated into over 800 languages; and has an estimated seven million adherents worldwide.[86] Additionally, Bahá'ís have self-organized in most of the nations of the world. The Bahá'í religion was ranked by the FP magazine as the world's second fastest growing religion by percentage (1.7%) in 2007.[87] The word Bahá'í is used either as an adjective to refer to the Bahá'í Faith or as a term for a follower of Bahá'u'lláh. The word is not a noun meaning the religion as a whole.[8] It is derived from the Arabic Bahá' (بهاء), meaning "glory" or "splendor".[9] The term "Bahaism" (or "Baha'ism") is still used, mainly in a pejorative sense.[10][11] Beliefs Three core principles establish a basis for Bahá'í teachings and doctrine: the unity of God, the unity of religion, and the unity of humanity.[3] From these postulates stems the belief that God periodically reveals his will through divine messengers, whose purpose is to transform the character of humankind and to develop, within those who respond, moral and spiritual qualities. Religion is thus seen as orderly, unified, and progressive from age to age.[12] God Main article: God in the Bahá'í Faith A white domed building Bahá'í Temple, Ingleside, Sydney, Australia The Bahá'í writings describe a single, personal, inaccessible, omniscient, omnipresent, imperishable, and almighty God who is the creator of all things in the universe.[13] The existence of God and the universe is thought to be eternal, without a beginning or end.[14] Though inaccessible directly, God is nevertheless seen as conscious of creation, with a will and purpose that is expressed through messengers termed Manifestations of God.[15][16] Bahá'í teachings state that God is too great for humans to fully comprehend, or to create a complete and accurate image of, by themselves. Therefore, human understanding of God is achieved through his revelations via his Manifestations.[17][18] In the Bahá'í religion God is often referred to by titles and attributes (for example, the All-Powerful, or the All-Loving), and there is a substantial emphasis on monotheism; such doctrines as the Trinity are seen as compromising, if not contradicting, the Bahá'í view that God is single and has no equal.[19] The Bahá'í teachings state that the attributes which are applied to God are used to translate Godliness into human terms and also to help individuals concentrate on their own attributes in worshipping God to develop their potentialities on their spiritual path.[17][18] According to the Bahá'í teachings the human purpose is to learn to know and love God through such methods as prayer, reflection, and being of service to others.[17] A white column with ornate designs carved into it, including a Star of David Symbols of many religions on a pillar of the Bahá'í House of Worship in Wilmette, Illinois, U.S. Religion Main article: Bahá'í Faith and the unity of religion See also: Progressive revelation (Bahá'í) Bahá'í notions of progressive religious revelation result in their accepting the validity of the well known religions of the world, whose founders and central figures are seen as Manifestations of God. Religious history is interpreted as a series of dispensations, where each manifestation brings a somewhat broader and more advanced revelation, suited for the time and place in which it was expressed.[14] Specific religious social teachings (for example, the direction of prayer, or dietary restrictions) may be revoked by a subsequent manifestation so that a more appropriate requirement for the time and place may be established. Conversely, certain general principles (for example, neighbourliness, or charity) are seen to be universal and consistent. In Bahá'í belief, this process of progressive revelation will not end; however, it is believed to be cyclical. Bahá'ís do not expect a new manifestation of God to appear within 1000 years of Bahá'u'lláh's revelation.[20] Bahá'í beliefs are sometimes described as syncretic combinations of earlier religious beliefs.[21] Bahá'ís, however, assert that their religion is a distinct tradition with its own scriptures, teachings, laws, and history.[14][22] While the religion was initially seen as a sect of Islam, most religious specialists now see it as an independent religion, with its religious background in Shi'a Islam being seen as analogous to the Jewish context in which Christianity was established.[23] Muslim institutions and clergy, both Sunni and Shia, consider Bahá'ís to be deserters or apostates from Islam, which has led to Bahá'ís being persecuted.[24][25] Bahá'ís, themselves, describe their faith as an independent world religion, differing from the other traditions in its relative age and in the appropriateness of Bahá'u'lláh's teachings to the modern context.[26] Bahá'u'lláh is believed to have fulfilled the messianic expectations of these precursor faiths.[27] Human beings A stylized Arabic figure which has intersecting lines that lock around rings and five-pointed stars to either side The Ringstone symbol represents humanity's connection to God See also: Bahá'í Faith and the unity of humanity and Bahá'í Faith on life after death The Bahá'í writings state that human beings have a "rational soul", and that this provides the species with a unique capacity to recognize God's station and humanity's relationship with its creator. Every human is seen to have a duty to recognize God through His messengers, and to conform to their teachings.[28] Through recognition and obedience, service to humanity and regular prayer and spiritual practice, the Bahá'í writings state that the soul becomes closer to God, the spiritual ideal in Bahá'í belief. When a human dies, the soul passes into the next world, where its spiritual development in the physical world becomes a basis for judgment and advancement in the spiritual world. Heaven and Hell are taught to be spiritual states of nearness or distance from God that describe relationships in this world and the next, and not physical places of reward and punishment achieved after death.[29] The Bahá'í writings emphasize the essential equality of human beings, and the abolition of prejudice. Humanity is seen as essentially one, though highly varied; its diversity of race and culture are seen as worthy of appreciation and acceptance. Doctrines of racism, nationalism, caste, social class, and gender-based hierarchy are seen as artificial impediments to unity.[3] The Bahá'í teachings state that the unification of humanity is the paramount issue in the religious and political conditions of the present world.[14] Teachings Texts and scriptures of the Bahá'í Faith Bahai star.svg From the Báb Persian Bayán Arabic Bayán Writings of the Báb From Bahá'u'lláh Epistle to the Son of the Wolf The Four Valleys Gems of Divine Mysteries Gleanings Kitáb-i-Aqdas Kitáb-i-Íqán Hidden Words The Seven Valleys Summons of the Lord of Hosts Tabernacle of Unity Tablets of Bahá'u'lláh List of writings of Bahá'u'lláh From `Abdu'l-Bahá Paris Talks The Secret of Divine Civilization Some Answered Questions Tablets of the Divine Plan Tablet to Dr. Forel Tablet to The Hague Will and Testament From Shoghi Effendi Advent of Divine Justice Bahá'í Administration God Passes By World Order of Bahá'u'lláh v t e Main article: Bahá'í teachings Summary Shoghi Effendi, the appointed head of the religion from 1921 to 1957, wrote the following summary of what he considered to be the distinguishing principles of Bahá'u'lláh's teachings, which, he said, together with the laws and ordinances of the Kitáb-i-Aqdas constitute the bedrock of the Bahá'í Faith: The independent search after truth, unfettered by superstition or tradition; the oneness of the entire human race, the pivotal principle and fundamental doctrine of the Faith; the basic unity of all religions; the condemnation of all forms of prejudice, whether religious, racial, class or national; the harmony which must exist between religion and science; the equality of men and women, the two wings on which the bird of human kind is able to soar; the introduction of compulsory education; the adoption of a universal auxiliary language; the abolition of the extremes of wealth and poverty; the institution of a world tribunal for the adjudication of disputes between nations; the exaltation of work, performed in the spirit of service, to the rank of worship; the glorification of justice as the ruling principle in human society, and of religion as a bulwark for the protection of all peoples and nations; and the establishment of a permanent and universal peace as the supreme goal of all mankind—these stand out as the essential elements [which Bahá'u'lláh proclaimed].[30] Social principles The following principles are frequently listed as a quick summary of the Bahá'í teachings. They are derived from transcripts of speeches given by `Abdu'l-Bahá during his tour of Europe and North America in 1912.[31][32] The list is not authoritative and a variety of such lists circulate.[22][32][33] Unity of God Unity of religion Unity of humanity Unity in diversity Equality between men and women Elimination of all forms of prejudice World peace and a New world order Harmony of religion and science Independent investigation of truth Principle of Ever-Advancing Civilization Universal compulsory education Universal auxiliary language[34] Obedience to government and non-involvement in partisan politics unless submission to law amounts to a denial of Faith.[35] Elimination of extremes of wealth and poverty With specific regard to the pursuit of world peace, Bahá'u'lláh prescribed a world-embracing collective security arrangement as necessary for the establishment of a lasting peace.[36] Mystical teachings Although the Bahá'í teachings have a strong emphasis on social and ethical issues, there exist a number of foundational texts that have been described as mystical.[14] The Seven Valleys is considered Bahá'u'lláh's "greatest mystical composition." It was written to a follower of Sufism, in the style of `Attar, a Muslim poet,[37] and sets forth the stages of the soul's journey towards God. It was first translated into English in 1906, becoming one of the earliest available books of Bahá'u'lláh to the West. The Hidden Words is another book written by Bahá'u'lláh during the same period, containing 153 short passages in which Bahá'u'lláh claims to have taken the basic essence of certain spiritual truths and written them in brief form.[38] Covenant Main article: Covenant of Bahá'u'lláh The Bahá'í teachings speak of both a "Greater Covenant",[39] being universal and endless, and a "Lesser Covenant", being unique to each religious dispensation. The Lesser Covenant is viewed as an agreement between a Messenger of God and his followers and includes social practices and the continuation of authority in the religion. At this time Bahá'ís view Bahá'u'lláh's revelation as a binding lesser covenant for his followers; in the Bahá'í writings being firm in the covenant is considered a virtue to work toward.[40] The Greater Covenant is viewed as a more enduring agreement between God and humanity, where a Manifestation of God is expected to come to humanity about every thousand years, at times of turmoil and uncertainty. With unity as an essential teaching of the religion, Bahá'ís follow an administration they believe is divinely ordained, and therefore see attempts to create schisms and divisions as efforts that are contrary to the teachings of Bahá'u'lláh. Schisms have occurred over the succession of authority, but any Bahá'í divisions have had relatively little success and have failed to attract a sizeable following.[41] The followers of such divisions are regarded as Covenant-breakers and shunned, essentially excommunicated.[40][42] Canonical texts Main article: Bahá'í literature The canonical texts are the writings of the Báb, Bahá'u'lláh, `Abdu'l-Bahá, Shoghi Effendi and the Universal House of Justice, and the authenticated talks of `Abdu'l-Bahá. The writings of the Báb and Bahá'u'lláh are considered as divine revelation, the writings and talks of `Abdu'l-Bahá and the writings of Shoghi Effendi as authoritative interpretation, and those of the Universal House of Justice as authoritative legislation and elucidation. Some measure of divine guidance is assumed for all of these texts.[43] Some of Bahá'u'lláh's most important writings include the Kitáb-i-Aqdas, literally the Most Holy Book, which is his book of laws,[44] the Kitáb-i-Íqán, literally the Book of Certitude, which became the foundation of much of Bahá'í belief,[45] the Gems of Divine Mysteries, which includes further doctrinal foundations, and the Seven Valleys and the Four Valleys which are mystical treatises.[46] The Bahá'í Faith (Persian: بهائیت Bahá'iyyat, Arabic: الدّين البهائي Ad-Dīn al-Bahā'ī) /bəˈhaɪ/[1]) is a monotheistic religion which emphasizes the spiritual unity of all humankind.[2] Three core principles establish a basis for Bahá'í teachings and doctrine: the unity of God, that there is only one God who is the source of all creation; the unity of religion, that all major religions have the same spiritual source and come from the same God; and the unity of humanity, that all humans have been created equal and that diversity of race and culture are seen as worthy of appreciation and acceptance.[3] According to the Bahá'í Faith's teachings, the human purpose is to learn to know and to love God through such methods as prayer, reflection and being of service to humanity. The Bahá'í Faith was founded by Bahá'u'lláh in 19th-century Persia. Bahá'u'lláh was exiled for his teachings from Persia to the Ottoman Empire and died while officially still a prisoner. After Bahá'u'lláh's death, under the leadership of his son, `Abdu'l-Bahá, the religion spread from its Persian and Ottoman roots, and gained a footing in Europe and America, and was consolidated in Iran, where it suffers intense persecution.[4] After the death of `Abdu'l-Bahá, the leadership of the Bahá'í community entered a new phase, evolving from a single individual to an administrative order with both elected bodies and appointed individuals.[5] There are probably more than 5 million Bahá'ís around the world in more than 200 countries and territories.[3][6] In the Bahá'í Faith, religious history is seen to have unfolded through a series of divine messengers, each of whom established a religion that was suited to the needs of the time and to the capacity of the people. These messengers have included Abrahamic figures—Moses, Jesus, Muhammad, as well as Dharmic ones—Krishna, Buddha, and others. For Bahá'ís, the most recent messengers are the Báb and Bahá'u'lláh. In Bahá'í belief, each consecutive messenger prophesied of messengers to follow, and Bahá'u'lláh's life and teachings fulfilled the end-time promises of previous scriptures. Humanity is understood to be in a process of collective evolution, and the need of the present time is for the gradual establishment of peace, justice and unity on a global scale.[7] |
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