Bahá’í World/Volume 31/Introduction to the Bahá’í Community
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Introduction to the —
Bahai’i Community
iving a paper on the theme of “Prosperity” to an audience Gof some 100 people in the UK, a 13—year-old girl asserts that
humanity will not reach its highest level ofattainrnent until the equality ofwomen and men is fully established. A new radio sta- tion is launched in the Philippines, and the staleedjcate themselves [0 providing programs that lead not only to social and economic development but also to the development of the moral, spiritual. and human resources of the 2.3 million—member listening audience. In Zambia. some 300 people from 17 countries gather to celebrate a special “golden jubilee." Educators in Tonga inaugurate two new buildings on the campus of a school that aims to create graduates dedicated to the service of humanity. A museum in Charleston, South Carolina. in the US, is dedicated to the memory of a black lawyer who, in the early years of the twentieth century, was a pioneer in promoting race unity. The originators ofa tutorial learning program that started in Colombia and has spread throughout Latin America are honored for their work by the Club of Budapest. A youth group in Australia receives a grant from the government to promote harmony in diversity in schools, using the arts. In Kosovo. a nongovernmental organization is asked to host moral leadership seminars to promote
8 THE nAHA’f WORLD 2002—2003
better understanding among ethnic groups. And organizers are over- whelmed by the huge turnout at a children’s festival in Cambodia. open to children and youth of a.“ social classes.
Although they come from diverse backgrounds and Far-fiung areas of the planet, these people all share a united view of the world, its future, and their role in shaping it. They are Bahzi'fs.
The Bahé’l' International Community, comprising members of the Bahé'f Faith from all over the globe, now numbers more than five million souls. Its members represent 2,uz ethnic and tribal groups who live in more than 100,000 localities in 191 independent countries and 46 dependent territories. What was once regarded by some as a small, obscure sect was reported by the Britannia: Book affix Year 2002 to be the second-most widely spread independent religion in the world. after Christianity. lts membership cuts across all bound— aries of class and race, governing itself through the establishment of local and national elected bodies known as Spiritual Assemblies. Its international center and the seat of its world governing council, known as the Universal House of Justice. are located in the Holy Land, in Haifa, Israel.
This article offers a brief introduction to the Bahi'i community, its history. its spiritual teachings. and its aims and objectives.
Origins
In 1844, a young Persian merchant named Siyyid ‘Alf—Muhammad declared Himself to be the Promised Qé'im awaited by Shia Muslims. He adopted the title “the Bib," which means “the Gate," and His teachings quickly attracted a large following. Alarmed by the grow— ing numbers of “Bébfs.” as His followers were known, the Muslim clergy allied themselves with ministers of the Shah in an eflort to destroy the infant Faith. Many thousands of Bébfs were persecuted, tortured. and killed in the following years, but the growth of the new religion continued even after the Béb Himself was imprisoned and later executed in July 1850. The horrific treatment of the Bébl’s at the hands of the secular and religious authorities was recorded by a number oFWestem diplomats, scholars. and travelers, who expressed their admiration for the character and fortitude of the victims.
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THE BAHA’f COMMUNITY 9
The Bibi religion sprang from Islam in much the same man— ner that Christianity sprang from Judaism or Buddhism did from Hinduism. That is to say, it was appaIent early in the 3555 min— istry that the religion established by Him was not merely a sect or a movement within Islam but an independent Faith. Furthermore, one of the main tenets of Babt' belief was the Bab’s statement that He had been sent by God to prepare the way for One greater than Himself, Who would inaugurate an era of peace and righteousness throughout. the world. representing the culmination of all past re- ligious dispensations.
Mina 1:1usayn-‘All was one of the leading adherents of the Babl Faith Who was arrested and imprisoned during the tumultuous years of the Bab's brief ministry. Because of pressure on the Persian Shah from European diplomats, He was spared from execution but was banished from Persia to Baghdad, Constantinople, Adtianople. and finally the penal colony ofAcre in Palestine. Thus, the Persian government, which had secured the support of the rulers of the rival Ottoman Empire in suppressing the new movement, expected that His sphere of influence would be severely limited.
During His initial imprisonment, Mfrza Husayn—‘Alf had received the first divine intimations that He was the Promised One ofWhom the Bab had spoken. He adopted the title “Bahi’u'lléh,” which means “Glory of God," and publicly declared His mission on the eve of His exile from Baghdad. in April 1863.
Bahé'u’llah was still nominally a prisoner when He passed away near Acre in May 1892, although the authorities had gradually loosened their restrictions as they became acquainted with Him and the nature of His teachings. During the long years of His exile Baha'u’llah revealed the equivalent of more than 100 volumes of writings, consisting of the laws and ordinances of His dispensation, letters to the kings and rulers of the East and the West, mystical teachings, and other divinely inspired writings.
In His W11 and Testament, Baha’u‘llah appointed His eldest son, ‘Abbfis Eflendi, Who adopted the title “‘Abdu'l-Baha" (“Servant of Bahé”). as His successor and the sole authoritative interpreter of His teachings. ‘Abdu’l-Bahé had shared His Father's long exile and impris- onment and was freed only after a new regime was installed by the "Young Turk” movement in 1908. Shortly thereafter. at an advanced
to THE BAHA’I’ WORLD 2002—2003
age. He embarked on an arduous journey to Europe and America where, from 1911 to 1913, He proclaimed Bahé'u'lléh's message of universal brotherhood and pace to large audiences, consolidated fledgling Bahé'f communities, and warned of the potential catas— trophe looming on Europe’s darkening horizon. By the outbreak of World War l in 1914. ‘Abdu’l—Bahé had returned to His home in Haifa. iust across the bay from Acre, and devoted Himself to caring for the local people, fending off famine by feeding them from stores of grain He had safeguarded For such an emergency. ‘Abdu’l—Bahé’s humanitarian services and His promotion of intercultural harmony were recognized by the British government, which, at the end of the war. conferred upon Him knighthood—a title He acknowledged but declined to use. He passed away in 197.1 and is buried on Mount Carmel in a vault near the spot where He had interred the remains of the Béb some years before.
Among the legacies that 'Abdu'l—Bahé bequeathed to history is a series of letters called the Tablets of the Divine Plan, which He had addressed to the Bahé’l's of North America during the years ofWorld War I. These I4 letters directed the recipients to scatter to countries on all continents and share with their populations the teachings of Bahé’u’lléh—a mandate that led to the global expansion of the Bahé’l community.
Another legacy of ‘Abdu’l—Bahé is His Will and Testament, which Bahé‘ls regard as the charter of the administrative order conceived by Bahé’u’lléh. This document appointed ‘Abdu'l—Bahé’s eldest grandson, Shoghi EEendi, as Guardian of the Bethe“ Faith and au— thorized interpreter of its teachings. Successorship to the Founders of the Bahé’l' Faith would be shared by the Guardian and an elected Universal House ofjustice, whose complementary role would be to create legislation supplementing the Faith: scriptures.
During the period of his Guardianship, from 1921 to I957, Shoghj EH’Endi concentrated on four main areas: the development of the Bahé'l' World Centre in the environs of Haifa; the translation and interpretation of the Bahé'f sacred writings; the rise and consolida— tion of the institutions of the Bahé‘l administrative order; and the implementation of ‘Abdu’l-Bahé's plan for the propagation of the Bahé’f Faith around the world.
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THE BAHA’f COMMUNITY it
At the Baha’i World Centre, Shoghi Effendi eKected the con— struction of a superstructure for the mausoleum containing the remains of the Béb, which had been brought secretly from Persia and interred by ‘Abdu’l-Baha in a spot designated by Baha'u’lléh on Mount Carmel. Shoghi Eflendi beautified and expanded the simple native stone structure, which is today a site of pilgrimage for Baha'is from all over the world. He enhanced the Baha'f properties and’initiv ated construction of the International Baha’i Archives building to house the original Baha'i scriptures and artifacts from the early days of the Baha'i Faith. This building, the first on the arc—shaped path on the site designated as the world administrative center of the Bahé’f community, was completed in 1957. Shoghi Effendi’s actions laid the foundations, literally and figuratively, for the further development of the Bahé‘f World Centre.
Shoghi Effendi was also instrumental in interpreting the writings of Bahé'u‘llfih and ‘Abdu’l—Bahé and in translating them from the original Persian and Arabic into English. The Guardian had served as secretary to ‘Abdu’l-Bahé for a number ofyears and was a student at Oxford University at the time of his Grandfather's passing. Shoghi Effendi’s mastery of Persian. Arabic, and English, coupled with the authority conferred upon him as the appointed interpreter of the Baha’i writings, made him uniquely qualified to undertake their translation. He also translated T/Jt Dawn—Bmz/een, a history of the Bébi’ Faith; authored God Passe: By. a history of the first century of the Baha'i Faith; and wrote thousands ofletters to communities and individuals around the world, elucidating passages from the writings and giving direction and impetus to Baha’i communities.
Development of the Administrative Order
Shoghi EH’Endi's work in developing the Bahé'i’ administrative order is one of the most dramatic legacies of his years as Guatdian. The first step in this development was to encourage the organized, planned expansion of Bahé‘l communities in places where local and national Bahé’f councils. known as Spiritual Assemblies. would eventually be established. The Guardian effected this global expansion of Baha’i communities through a series of international plans ofvarying dura— tion. during which 12 National Spiritual Assemblies were elected.
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At the time of Shoghi EFfendi’s sudden passing in 1957, the Bahai’i community was in the middle of a global plan of expansion and consolidation called the Ten Year Crusade. During this period, which concluded in 1963—the centenary of Bahé’u’lléh‘s declaxation of His mission in the Garden of Ridvén in Baghdad—the goal was to open 131 new countries and major territories to the Faith and to expand existing communities in 120 countries and territories that had previously been opened. These ambitious targets were in certain instances actually exceeded by the end of the plan. in spite of the difficulties posed by the Guardian's death.
‘Abdu'LBahé, in His Will and Testament, had authorized the continuation of the Guardianship through the appointment by the Guardian of a successor from among his own sons, should he have them, or other direct descendants of Bahai’u’lléh. Such a designation was dependent upon the decision of Shoghi Effendi as to whether an individual could be named who met the demanding spiritual qualifications specified by ‘Abdu'l—Baha'. Shoghi Effendi had no chil— dren and died without designating such a Guardian to Follow him. He had, however, taken steps towards the election of the Universal House ofJustice, the supreme governing body of the Bahé’i Faith. He had also appointed a number of individual Bahé’i’s to an auxil— iary institution of the Guardianship called Hands of the Cause of God. These individuals had been charged with protecting the unity of the Faith and collaborating with National Spiritual Assemblies around the world to ensure that the goals of the Ten Year Crusade were won. Upon Shoghi Effendi‘s passing. these men and women guided the Bahé'i community to complete the plan initiated by the Guardian and to hold the first election of the Universal House of justice in 1963.
Conceived by Bahé’u’lléh Himself, the institution of the Uni— versal Hbuse ofjustice is established on principles laid down in the Baha"! sacred writings. Its initial election, by the members of the 56 National Spiritual Assemblies that existed in April 1963, clearly demonstrated the principle of unity so central to the Baha"! Faith, with the nine members coming from four continents and represent- ing a variety of religious and ethnic backgrounds.
Based on the authority conferred on it by the Founder of the Faith, the Universal House ofjustice is now elected every five years. It
THE BAHA’I’ COMMUNITY :3
stands as the acknowledged central authority in the worldwide Bahé'l’ community and has, during the past 39 years, launched eight global plans for the advancement of the Faith. From a worldwide popula- tion of 408,000 in 1963. the Bahé’f community has grown to more than five million members; the number of National and Regional Spiritual Assemblies has grown From 56 to I82; and the number of Local Spiritual Assemblies has increased from 3,555 to 10,344. -
Spiritual and Moral Teachings and Bahé’f Community Life
The Force that unites this diverse body of people is the vision achieved through their belief in Bahai’u’lléh as a Manifestation of God, in the social and administrative structures He established, and in the spiritual and moral teachings He propagated. Central to these spiritual teachings is the concept that there is only one God and that the world’s great religions have been established by Messengers or Manifestations of this Divine Reality—Abraham, Krishna, Mo- ses, Buddha, Zoroaster, Jesus. and Muhammad—Who have been sent throughout history to deliver a divine message commensurate with humanity’s stage of development. Though the religions’ social teachings change through this process of progressive revelation, the spiritual essence of all the major religions remains the same: hu- manity has been created to know and to worship God. The Bahai’l perspective sees the cumulative benefits of progressively revealed religions as Fundamental to an “ever—advancing civilization.” What divides various religious communities. Bahé’is believe. comes not From God but from humanity and its accretions to the essential religious teachings brought by the divine Messengers.
At this stage of humanity's development, the unity of the human race must be recognized, the equality of women and men must be established, the extremes of wealth and poverty must be eliminated, and the age-old promise of universal peace must be realized. Liken— ing the development of the human race to that ofan individual, the Bahé’f writings say that we have passed through stages analogous to infancy and childhood and are now in the midst of a tumultu— ous adolescence. standing on the threshold of maturity. Bahé’u'lléh
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taught that humanity is destined to come of age, but the course it takes to achieve that goal is entirely in its own hands.
To promote the development of: society in which Bahé'l ideals can be fully realized, Bahé‘u'lléh established laws and moral teach— ings that are binding on Bahfi‘r's. Central to these is daily obligatory prayer. Study of and meditation upon the Bahé’f sacred writings each morning and evening is also enjoined. Bahé’ls between the ages of i5 and 70, with certain exceptions, observe an annual 19—day, dawn— to—dusk fast. Bahé’u’lléh referred to prayer and fasting as the “twin pillars" of faith, an indication of their importance and the benefits to be gained from them. He also raised work to the level ofworship. The main repository of Bahé'u’lléh’s laws is a volume entitled the Kitéb-i—Aqdas, or the “Most Holy Book.”
There are no dietary restrictions in the Bath!“ Faith. but the con- sumption ofalcohol and the use of narcotic and hallucinogenic drugs are forbidden, as they affect the mind and interfere with spiritual growth. Bahé’u‘lléh counseled Bahai’fs to be honesr and trustworthy, to render service to humanity with an abundance of deeds rather than mere words, to be chaste, and to avoid gossip and backbiting. He forbade lying. stealing, adultery, homosexual acts, and promis— cuity. The importance of the family is central to Bahé’l community life, as is the moral and spiritual education of children.
Bahé’fs often gather together in their communities to study the sacred writings of their Faith and to pray, but a central feature in Bahé'f community life is a meeting called the Nineteen Day Fast, at which all members join in worship, consult about community flairs. and socialize. Pending the further development of Bahé’l' communities. these meetings often occur in rented Facilities, people’s homes, or in local Bahé'f centers. The Bahri'f writings call for the erection in each community of a beautifully designed House of Worshig, surrounded by gardens and functioning as a spiritual cen- ter of activity. A variety of social and humanitarian institutions are also to be established around it. Seven Bahé‘l Houses of Worship presently exist, in Australia, Germany, India, Panama, Uganda, the United States, and Western Samoa. Plans have been launched for the construction ofan eighth House ofWorship in Chile. and sites have been purchased around the world for the erection of many more. The Houses of Worship are open to people of all faiths—or those
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THE BAHA’! COMMUNITY 1;
professing no particular faith—for prayer and meditation. Services are nondenominational. There are no sermons, only readings and prayers from the Bahé‘f writings and scriptures of other faiths with music by an a rapclla choir. This preserves the sacredness of the experience of hearing and meditating upon the Holy Word without the interference of man-made concepts.
Aims, Objectives, and Activities
As the Universal House ofjustice stated in a message addressed (0 the peoples of the world written in October 1985, coinciding with the United Nations International Year of Peace. “Acceptance of the oneness of mankind is the first fundamental prerequisite for the reorganization and administration of the world as one country. the home of humankind.” The ultimate aim of the Bethe“ Faith is to establish unity among all the peoples of the world, and it is because of its orientation towards unity on an international scale that the Bahé'f community has been active at the United Nations since that organization’s inception. Today the Bahé’f International Community, a nongovernmental organization (Nco) that represents the collective voice of national Bahé’f communities around the world, enjoys special status with the Economic and Social Council (Eco- soc). It is particularly involved in addressing human rights issues. the needs of women and children, and environmental concerns, as well as pursuing sound, sustainable development policies. To coordi— nate its international efforts in these fleas, the Bahé’i’ International Community's United Nations Office and Office of Public Informa- tion, as well as the Oflice of the Environment and the OFfice for the Advancement of Women, collaborate with National Spiritual Assemblies around the world. The Bahzi’i International Community's activities at the United Nations have earned it a reputation as one of the most effective religious NGOS in the UN system. Its national and international representatives have taken active roles in the major world summits and NGO forums sponsored by the United Nations during the past decades.
Bahd’is look towards a day when a new international order will be established. a commonwealth to which all the nations of the world will belong. As Shoghi EEendi wrote in 1936:
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The unity of the human race, as envisaged by Bahé‘u’llah, implies the establishment ofa world commonwealth in which all nations, races, creeds, and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component na— tions, and will enact such laws as shall be required to regulate the life, satisfy the needs, and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system.‘
Shoghi Effendi went on to describe the tremendous benefits to humanity resulting From such a world order:
The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical develop— ment, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolonga— tion of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race}
' Shoghi EFfendi, The World Order quaha’ 'u’lla’h: Selertm’ Letters, 2nd rev. ed. (Wilmette, iL: Bahé'l Publishing Trust, 1993). p. 7.03. 1 lbid., p. 204.
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To make its aims and objectives widely known and to promote its perspective on various issues, the Bahé’i Intemationai Community not only collaborates with like—minded organizations within and outside of the United Nations, but it engages in public information efforts to bring the spiritual and social principles of the Faith to the attention of people everywhere. The persecution of the Bahé’is in Iran since the 1979 Iranian revolution has prompted wide dissemina— tion of information about the Bahé’I Faith in the international news media. More than 200 members of the Faith have been executed for their belief, which is considered as heresy by the regime, and thou- sands more have been imprisoned, fired from their jobs. or had their homes confiscated or their pensions cut of? as a result of government orders. Bahé’fs around the world have responded in unity to this ongoing persecution in Iran—the land in which their religion was born—by petitioning their governments to take action against this injustice. It is. to some degree, as a result of these efforts that the persecutions have not been more extreme. although Iran’s Bahé’fs still face the possibility of arbitrary imprisonment and execution, and are still denied fundamental rights and freedoms."
The Bahé’f community has also taken a proactive approach to promulgating its views. The statement on peace issued by the Universal House of Justice in 1985, entitled 77): Pramixe of World Pears, sparked a worldwide campaign of presentations and public awareness programs throughout the International Year of Peace and since, aimed at government figures, leaders of thought. and the general population. The centenary of Bahé'u’lléh’s passing in 1992 was commemorated, in part, with the publication of a state— ment detailing His life, teachings, and mission. designed to increase knowledge of the Bahzi’f Faith among members of the public. A statement presenting the Bahé’f perspective on social development, TI}: Prosperity afHumankind, was disseminated at the World Sum— mit for Social Development in Copenhagen in March 1995, and later that year a statement entitled Turning I’aintfor All Natiom was released as a contribution to discussions on the future of the United Nations during its 50th anniversary. In 1999, the Babe“ International
‘ See pp. I39—44 and 147—5; for Further information on the continuing per» secution oflmn's Bahd‘f community.
18 THE BAHA’f WORLD zooz~2oo3
Community released W/m [5 Writing the Future? Reflections on the Twentieth Cmtwy.
The Bahzi'f community has also been continually engaged in a series of international teaching plans. It has seen rapid expansion in difi'erent parts of the world, perhaps most notably in Eastern Europe and the former Soviet Union, where national Bahé'l’ communities have been established in recent years following the collapse of long- standing political barriers. New national governing bodies are also being formed elsewhere, as the Universal House of Justice deems communities [0 have reached a sufficient level of maturity.
The existence and growth of the Bahé'f community offers irrefutable evidence that humanity, in all its diversity, can learn to live and work together in harmony. While Bahé'ls are not unaware of the turmoil in the world surrounding them, their view is suc— cinctly depicted in the following words, taken from The Proxperity of Humankind:
A world is passing away and a new one is struggling to be born. The habits, attitudes, and institutions that have accumulated over the centuries are being subjected to tests that are as necessary to human development as they are inescapable. What is required of the peoples of the world is a measure of faith and resolve to match the enormous energies with which the Creator ofal] things has endowed this spiritual springtime of the race.‘
The source of this faith and resolve is the message offered by the teachings of Bahé’u’lléh, a message that deserves the thoughtful consideration of all those who yearn For peace and justice in the world.
‘ Bahé’i International Community's OFfice of Public Information, Tl):- Proxptr» ii}! of Human/eirul (1995). See The Balm“! Warld 1994—95, pp 273—96. for the complete text of this statement.
