Embedded Files
The official website of the Baháʼí religion (a credible primary source) is the mine from which every word that follows this brief introductory paragraph was excavated. The Baháʼí Faith was founded in the 19th century. It teaches the essential worth of all religions and the unity of all people. Established by Baháʼu'lláh, it initially developed in Qajar Iran and portions of the Middle East. Baháʼís continues to be persecuted in some of the majority-Islamic countries that initially embraced it. The leaders of these nations regard it as apostasy from Islam. The most enduring persecution of Baháʼís has been in Iran, the birthplace of the religion. Baháʼí is estimated to currently possess 5 to 8 million adherents spread throughout most of the world, a world that is selectively plagued by feelings of unworthiness and is increasingly disunited. Baháʼí labors to isolate humanity’s common denominator for unity's sake, a noble effort to reconcile differences of opinion between longstanding adversaries, and to broker a lasting peace between people and their God
Throughout history, God has sent to humanity a series of divine Educators, known as Manifestations of God, whose teachings have provided the basis for the advancement of civilization. These Manifestations have included Abraham, Krishna, Zoroaster, Moses, Buddha, Jesus, and Muḥammad. Bahá’u’lláh, the latest of these Messengers, explained that the religions of the world come from the same Source and are in essence successive chapters of one religion from God. Bahá’ís believe the crucial need facing humanity is to find a unifying vision of the future of society and of the nature and purpose of life. Such a vision unfolds in the writings of Bahá’u’lláh.
BAHÁ’U’LLÁH AND HIS COVENANT
The Bahá’í Faith began with the mission entrusted by God to two Divine Messengers, the Báb and Bahá’u’lláh. Today, the distinctive unity of the Faith they founded stems from explicit instructions given by Bahá’u’lláh that have assured the continuity of guidance following His passing. This line of succession, referred to as the Covenant, went from Bahá’u’lláh to His Son ‘Abdu’l-Bahá, and then from ‘Abdu’l-Bahá to His grandson, Shoghi Effendi, and the Universal House of Justice, ordained by Bahá’u’lláh. A Bahá’í accepts the divine authority of the Báb and Bahá’u’lláh and of these appointed successors.
The Báb
The Báb is the Herald of the Bahá’í Faith. In the middle of the 19th century, He announced that He was the bearer of a message destined to transform humanity’s spiritual life. His mission was to prepare the way for the coming of a second Messenger from God, greater than Himself, who would usher in an age of peace and justice
Bahá’u’lláh
Bahá’u’lláh, the “Glory of God,” is the Promised One foretold by the Báb and all of the Divine Messengers of the past. Bahá’u’lláh delivered a new Revelation from God to humanity. Thousands of verses, letters and books flowed from His pen. In His Writings, He outlined a framework for the development of a global civilization which takes into account both the spiritual and material dimensions of human life. For this, He endured 40 years of imprisonment, torture, and exile.
‘Abdu’l-Bahá
In His will, Bahá’u’lláh appointed His oldest son, ‘Abdu’l-Bahá, as the authorized interpreter of His teachings and Head of the Faith. Throughout the East and West, ‘Abdu’l-Bahá became known as an ambassador of peace, an exemplary human being, and the leading exponent of a new Faith.
Shoghi Effendi
Appointed Guardian of the Bahá’í Faith by ‘Abdu’l-Bahá, His eldest grandson, Shoghi Effendi, spent 36 years systematically nurturing the development, deepening the understanding, and strengthening the unity of the Bahá’í community, as it increasingly grew to reflect the diversity of the entire human race.
The Universal House of Justice
The development of the Bahá’í Faith worldwide is today guided by the Universal House of Justice. In His book of laws, Bahá’u’lláh instructed the Universal House of Justice to exert a positive influence on the welfare of humankind, promote education, peace and global prosperity, and safeguard human honor and the position of religion.
THE LIFE OF THE SPIRIT
Baha’u’llah’s Revelation affirms that the purpose of our lives is to know God and to attain His presence. Our true identity is our rational soul, whose free will and powers of understanding enable us to continually better ourselves and our society. Walking a path of service to God and to humanity gives life meaning and prepares us for the moment the soul separates from the body and continues on its eternal journey towards its Maker. Four topics are examined in this section. Under each heading, there is a collection of pages, articles, selections from the Bahá’í writings, and further resources, that explore each of the topics in depth.
The Human Soul
Every human being possesses an immortal, rational soul that passes through this world for a brief time and continues for eternity to advance towards God. Our life’s purpose is to progress spiritually by serving our fellow human beings. In doing so, we acquire the divine qualities we will need in the life to come.
Devotion
Acts of devotion such as prayer, meditation, fasting, pilgrimage, and service to others are inherent to religious life. Through them, individuals and communities are able to continually reinforce the unique bond that exists between God and humanity.
A Life of Generous Giving
Just as a candle’s purpose is to provide light, the human soul was created to give generously. We fulfil our highest purpose in a life of service in which, with humility and detachment, we offer our time, energy, knowledge, and financial resources.
GOD AND HIS CREATION
The Bahá’í Writings explain that the reality of God is beyond the understanding of any mortal mind, though we may find expressions of His attributes in every created thing. Throughout the ages, He has sent a succession of Divine Messengers, known as Manifestations of God, to educate and guide humanity, awakening in whole populations capacities to contribute to the advancement of civilization to an extent never before possible.
Revelation
God, the Creator of the universe, is all-knowing, all-loving and all-merciful. Just as the physical sun shines on the world, so the light of God is shed upon all Creation. Through the teachings of the Manifestations of God—among them Abraham, Krishna, Zoroaster, Moses, Buddha, Jesus Christ, Muḥammad, and, in more recent times, the Báb and Bahá’u’lláh, humanity’s spiritual, intellectual and moral capacities have been cultivated.
Nature
The beauty, richness and diversity of the natural world are all expressions of the attributes of God. This inspires in us deep respect for nature. Humanity has the capacity to emancipate itself from the world of nature and, as steward of the planet’s vast resources, it is responsible for using the earth’s raw materials in a way that preserves harmony and contributes to the advancement of civilization.
An Ever-Advancing Civilization
Humanity, having passed through the ages of infancy and childhood, now stands at the threshold of its collective maturity, the hallmark of which will be the unification of the human race in a global civilization. The emergence of this civilization, prosperous in both its spiritual and material dimensions, implies that the spiritual and practical aspects of life are to advance harmoniously together.
ESSENTIAL RELATIONSHIPS
Realization of the principle of the oneness of humanity is at once the goal and operating principle of Bahá’u’lláh’s revelation. Bahá’u’lláh compared the world of humanity to the human body. Within this organism, millions of cells, diverse in form and function, play their part in maintaining a healthy system. Similarly, harmonious relationships among individuals, communities, and institutions serve to sustain society and allow for the advancement of civilization.
The Individual and Society
We are living today in a unique period in history. As humanity emerges from childhood and approaches its collective maturity, the need for a new understanding of the relationships between the individual, the community, and the institutions of society becomes ever more pressing.
One Human Family
The conviction that we belong to one human family is at the heart of the Bahá’í Faith. The principle of the oneness of humankind is “the pivot round which the teachings of Bahá’u’lláh revolve…”
The Bahá’í Administrative Order
The affairs of the Bahá’í community are administered through a system of institutions, each with its defined sphere of action. The origins of this system, known as the Administrative Order, as well as the principles that guide its operation are found in the Writings of Bahá’u’lláh.
UNIVERSAL PEACE
The teachings of Baha’u’llah are vast in their scope, exploring as they do such themes as the nature and purpose of Revelation, the inherent nobility of the human being, the cultivation of spiritual qualities, and humanity’s interactions with the natural world. The Bahá’í Writings are also replete with references to universal peace, “the supreme goal of all mankind,” as well as explanations of the social principles with which this peace is associated.
Among these principles are the independent search after truth; the oneness of the entire human race, which is the pivotal principle of the Bahá’í Faith; the abolition of all forms of prejudice; the harmony which must exist between religion and science; the equality of men and women, the two wings on which the bird of humankind 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; and the confirmation of justice as the ruling principle in human affairs. Bahá’ís do not view these principles as mere statements of vague aspiration. They are understood as matters of immediate and practical concern for individuals, communities, and institutions alike.
In October 1985, the Universal House of Justice announced the publication of a letter addressed to the generality of humankind on the subject of universal peace, titled “The Promise of World Peace”. Explaining the reasons underlying the Bahá’í community’s confidence in the advent of international peace as the next stage in the evolution of society, it stated plainly:
The Great Peace towards which people of goodwill throughout the centuries have inclined their hearts, of which seers and poets for countless generations have expressed their vision, and for which from age to age the sacred scriptures of mankind have constantly held the promise, is now at long last within the reach of the nations. For the first time in history it is possible for everyone to view the entire planet, with all its myriad diversified peoples, in one perspective. World peace is not only possible but inevitable.
Exploring This Topic
This section of the website presents the entire text from the statement, The Promise of World Peace, divided into a number of sections. It also includes a selection of relevant quotations from the Bahá’í writings, focused particularly on the social teachings of the Bahá’í Faith, such as the equality of women and men, universal education, and the elimination of extremes of wealth and poverty, as well as a number of related statements, essays, and other resources.
THE PROMISE OF WORLD PEACE
In October 1985, the Universal House of Justice addressed a letter to the generality of humankind on the subject of universal peace, titled “The Promise of World Peace”. This section of the website presents the entire text from the statement. It can also be downloaded or viewed on the Bahá’í Reference Library.
QUOTATIONS
An introductory selection of passages from the Bahá’í writings on the overarching theme of universal peace.
Consultation
Say: no man can attain his true station except through his justice. No power can exist except through unity. No welfare and no well-being can be attained except through consultation.
— Bahá’u’lláh, from a Tablet, translated from the Arabic
The Great Being saith: The heaven of divine wisdom is illumined with the two luminaries of consultation and compassion. Take ye counsel together in all matters, inasmuch as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding.
Man must consult on all matters, whether major or minor, so that he may become cognizant of what is good. Consultation giveth him insight into things and enableth him to delve into questions which are unknown. The light of truth shineth from the faces of those who engage in consultation. Such consultation causeth the living waters to flow in the meadows of man's reality, the rays of ancient glory to shine upon him, and the tree of his being to be adorned with wondrous fruit. The members who are consulting, however, should behave in the utmost love, harmony and sincerity towards each other. The principle of consultation is one of the most fundamental elements of the divine edifice. Even in their ordinary affairs the individual members of society should consult.
— ‘Abdu’l-Bahá, from a Tablet, translated from the Persian
The principle of consultation, which constitutes one of the basic laws of the Administration, should be applied to all Bahá’í activities which affect the collective interests of the Faith, for it is through cooperation and continual exchange of thoughts and views that the Cause can best safeguard and foster its interests. Individual initiative, personal ability and resourcefulness, though indispensable, are, unless supported and enriched by the collective experiences and wisdom of the group, utterly incapable of achieving such a tremendous task.
— From a letter written on behalf of Shoghi Effendi, To an individual believer, 30 August 1933
Universal Education
Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.
The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High.
Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded.
Everyone, whether man or woman, should hand over to a trusted person a portion of what he or she earneth through trade, agriculture or other occupation, for training and education of children, to be spent for this purpose with the knowledge of the Trustees of the House of Justice.
Strain every nerve to acquire both inner and outer perfections, for the fruit of the human tree hath ever been and will ever be perfections both within and without. It is not desirable that a man be left without knowledge or skills, for he is then but a barren tree. Then, so much as capacity and capability allow, ye needs must deck the tree of being with fruits such as knowledge, wisdom, spiritual perception and eloquent speech.
— Bahá’u’lláh, from a Tablet, translated from Persian
Man is even as steel, the essence of which is hidden: through admonition and explanation, good counsel and education, that essence will be brought to light. If, however, he be allowed to remain in his original condition, the corrosion of lusts and appetites will effectively destroy him.
— Bahá’u’lláh, from a Tablet, translated from the Persian
There are many things which will, if neglected, be wasted, and come to nothing. How often in this world do we see a child who has lost his parents and who, unless attention be devoted to his education and training, can produce no fruit. And better off dead than alive is he who produceth no fruit.
— Bahá’u’lláh, from a Tablet, translated from the Persian
It is the bounden duty of parents to rear their children to be staunch in faith, the reason being that a child who removeth himself from the religion of God will not act in such a way as to win the good pleasure of his parents and his Lord. For every praiseworthy deed is born out of the light of religion, and lacking this supreme bestowal the child will not turn away from any evil, nor will he draw nigh unto any good.
— Bahá’u’lláh, from a Tablet, translated from the Persian
The primary, the most urgent requirement is the promotion of education. It is inconceivable that any nation should achieve prosperity and success unless this paramount, this fundamental concern is carried forward. The principal reason for the decline and fall of peoples is ignorance.
— ‘Abdu’l-Bahá, The Secret of Divine Civilization
Man is in the highest degree of materiality, and at the beginning of spirituality, that is to say, he is the end of imperfection and the beginning of perfection. He is at the last degree of darkness, and at the beginning of light; that is why it has been said that the condition of man is the end of the night and the beginning of day, meaning that he is the sum of all the degrees of imperfection, and that he possesses the degrees of perfection. He has the animal side as well as the angelic side, and the aim of an educator is to so train human souls that their angelic aspect may overcome their animal side.
— ‘Abdu’l-Bahá, Some Answered Questions, p. 235
Observe carefully how education and the arts of civilization bring honor, prosperity, independence and freedom to a government and its people.
Equality of Men and Women
The status of woman in former times was exceedingly deplorable, for it was the belief of the Orient that it was best for woman to be ignorant. It was considered preferable that she should not know reading or writing in order that she might not be informed of events in the world. Woman was considered to be created for rearing children and attending to the duties of the household. If she pursued educational courses, it was deemed contrary to chastity; hence women were made prisoners of the household. The houses did not even have windows opening upon the outside world. Bahá’u’lláh destroyed these ideas and proclaimed the equality of man and woman. He made woman respected by commanding that all women be educated, that there be no difference in the education of the two sexes and that man and woman share the same rights. In the estimation of God there is no distinction of sex. One whose thought is pure, whose education is superior, whose scientific attainments are greater, whose deeds of philanthropy excel, be that one man or woman, white or colored, is entitled to full rights and recognition; there is no differentiation whatsoever.
— ‘Abdu’l-Bahá, The Promulgation of Universal Peace
Until the reality of equality between man and woman is fully established and attained, the highest social development of mankind is not possible. Even granted that woman is inferior to man in some degree of capacity or accomplishment, this or any other distinction would continue to be productive of discord and trouble. The only remedy is education, opportunity; for equality means equal qualification…And let it be known once more that until woman and man recognize and realize equality, social and political progress here or anywhere will not be possible.
The principle of religion has been revealed by Bahá’u’lláh that woman must be given the privilege of equal education with man and full right to his prerogatives. That is to say, there must be no difference in the education of male and female in order that womankind may develop equal capacity and importance with man in the social and economic equation. Then the world will attain unity and harmony. In past ages humanity has been defective and inefficient because it has been incomplete. War and its ravages have blighted the world; the education of woman will be a mighty step toward its abolition and ending, for she will use her whole influence against war. Woman rears the child and educates the youth to maturity. She will refuse to give her sons for sacrifice upon the field of battle. In truth, she will be the greatest factor in establishing universal peace and international arbitration. Assuredly, woman will abolish warfare among mankind.
When all mankind shall receive the same opportunity of education and the equality of men and women be realized, the foundations of war will be utterly destroyed. Without equality this will be impossible because all differences and distinction are conducive to discord and strife. Equality between men and women is conducive to the abolition of warfare for the reason that women will never be willing to sanction it.
The Lord, peerless is He, hath made woman and man to abide with each other in the closest companionship, and to be even as a single soul. They are two helpmates, two intimate friends, who should be concerned about the welfare of each other. If they live thus, they will pass through this world with perfect contentment, bliss, and peace of heart, and become the object of divine grace and favor in the Kingdom of heaven. But if they do other than this, they will live out their lives in great bitterness, longing at every moment for death, and will be shamefaced in the heavenly realm. Strive, then, to abide, heart and soul, with each other as two doves in the nest, for this is to be blessed in both worlds.
Elimination of Extremes of Wealth and Poverty
O CHILDREN OF DUST! Tell the rich of the midnight sighing of the poor, lest heedlessness lead them into the path of destruction, and deprive them of the Tree of Wealth. To give and to be generous are attributes of Mine; well is it with him that adorneth himself with My virtues.
O YE RICH ONES ON EARTH! The poor in your midst are My trust; guard ye My trust, and be not intent only on your own ease.
The arrangements of the circumstances of the people must be such that poverty shall disappear, that everyone, as far as possible, according to his rank and position, shall share in comfort and well-being.
Oh, friends of God, be living examples of justice! So that by the Mercy of God, the world may see in your actions that you manifest the attributes of justice and mercy. Justice is not limited, it is a universal quality. Its operation must be carried out in all classes, from the highest to the lowest. Justice must be sacred, and the rights of all the people must be considered. Desire for others only that which you desire for yourselves. Then shall we rejoice in the Sun of Justice, which shines from the Horizon of God.
Certainly, some being enormously rich and others lamentably poor, an organization is necessary to control and improve this state of affairs. It is important to limit riches, as it is also of importance to limit poverty. Either extreme is not good. To be seated in the mean is most desirable. If it be right for a capitalist to possess a large fortune, it is equally just that his workman should have a sufficient means of existence.
A financier with colossal wealth should not exist whilst near him is a poor man in dire necessity. When we see poverty allowed to reach a condition of starvation it is a sure sign that somewhere we shall find tyranny. Men must bestir themselves in this matter, and no longer delay in altering conditions which bring the misery of grinding poverty to a very large number of the people. The rich must give of their abundance, they must soften their hearts and cultivate a compassionate intelligence, taking thought for those sad ones who are suffering from lack of the very necessities of life…
There must be special laws made, dealing with these extremes of riches and of want. The members of the Government should consider the laws of God when they are framing plans for the ruling of the people. The general rights of mankind must be guarded and preserved. The government of the countries should conform to the Divine Law which gives equal justice to all. This is the only way in which the deplorable superfluity of great wealth and miserable, demoralizing, degrading poverty can be abolished. Not until this is done will the Law of God be obeyed.
Hearts must be so cemented together, love must become so dominant that the rich shall most willingly extend assistance to the poor and take steps to establish these economic adjustments permanently. If it is accomplished in this way, it will be most praiseworthy because then it will be for the sake of God and in the pathway of His service. For example, it will be as if the rich inhabitants of a city should say, “It is neither just nor lawful that we should possess great wealth while there is abject poverty in this community,” and then willingly give their wealth to the poor, retaining only as much as will enable them to live comfortably.
RESPONSE TO THE CALL OF BAHÁ’U’LLÁH
A pivotal concept in the Bahá’í teachings is that the refinement of one’s inner character and service to humanity are inseparable facets of life. Shoghi Effendi, in a letter written on his behalf, states:
We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.
In light of this, Bahá’ís have come to appreciate the operation of a two-fold purpose that is fundamental to their lives: to attend to their own spiritual and intellectual growth and to contribute to the transformation of society.
This two-fold purpose helps to shape the endeavors of Bahá’ís in all areas. Thus, for example, they are not only expected to pray and reflect daily in their personal lives, but also to make efforts to infuse their surroundings with a devotional spirit; they are asked, not only to deepen their own knowledge of the Faith, but also to share with others Bahá’u’lláh’s teachings; they are not only admonished to learn to resist the dictates of the ego in their own lives, but also to strive, with courage and humility, to reverse the tendencies of a culture that glorifies self-gratification and erodes the foundations of solidarity.
DEVOTIONAL LIFE
Service and worship are at the heart of the pattern of community life that Bahá’ís around the world are trying to bring into being. They are two distinct, yet inseparable elements that propel the life of the community forward. ‘Abdu’l-Bahá writes that, “Success and prosperity depend upon service to and worship of God”.
Prayer is integral to Bahá’í life, whether at the level of the individual, the community, or the institutions. Bahá’ís turn their hearts in prayer to God repeatedly throughout the day—imploring His assistance, supplicating Him on behalf of loved ones, offering praise and gratitude, and seeking divine confirmations and guidance. In addition, meetings of consultation and gatherings where friends have come together to undertake one or another project commonly begin and end with prayers.
Bahá’ís also host gatherings in which friends, Bahá’ís and others alike, unite together in prayer, often in one another’s homes. Devotional meetings such as these serve to awaken spiritual susceptibilities within the participants, and in concert with the acts of service they perform, lead to a pattern of community life that is infused with the spirit of devotion and focused on the attainment of spiritual and material prosperity.
The integration of devotion and service finds expression in the institution of the Mashriqu’l-Adhkár. The structure comprises a central building that forms the focal point of worship in a geographical area, and dependencies dedicated to the provision of education, healthcare and other services concerned with the social and economic progress of the community. Although there are but a few Mashriqu’l-Adhkárs in the world today, the seeds for their eventual establishment are being planted in an increasing number of communities, and in the future every locality will benefit from such a physical structure.
FAMILY LIFE AND CHILDREN
The family unit is the nucleus of human society. It provides a vital setting for the development of praiseworthy qualities and capacities. Through its harmonious functioning and the development and maintenance of the bonds of love that join together its members, it gives constant expression to the truth that the well-being of the individual is inextricably bound to the progress and well-being of others.
A fundamental role of the family is to raise children who can assume responsibility for both their own spiritual growth and their participation in the advancement of civilization. ‘Abdu’l-Bahá states that the mother and father of a child should “as a duty…strive with all effort to train the daughter and the son”, and Bahá’í parents, who bear the primary responsibility for the upbringing of their children, are to be ever mindful of their duty in this connection. But the education of children is not only the responsibility of the parents. The community also has an important role to play and the Bahá’í community gives considerable attention to the subject. Indeed, classes, open to all, for the spiritual and moral education of children are typically among the first activities to be pursued by Bahá’ís in a locality.
YOUTH
Youth have played a vital role in Bahá’í history. The Báb Himself declared His mission when He was but twenty-five years old and so many among the band of His followers were in the prime of their youth when they embraced His Revelation. During the ministries of Bahá’u’lláh and ‘Abdu’l-Bahá, young people were at the forefront of efforts to proclaim the message of the new Faith and to share its teachings with others.
Following in the path that these and other extraordinary figures had opened, thousands of young Bahá’ís have arisen in each generation to respond to the call of Bahá’u’lláh. Their efforts are guided by the Head of the Bahá’í Faith—today, the Universal House of Justice—which encourages young Bahá’ís to draw on the zeal and enthusiasm characteristic of the period of youth and so make decisive contributions to the advancement of spiritual and material civilization.
The scope of the guidance and encouragement provided by the Universal House of Justice and of the response of young Bahá’ís today is too vast, and the activities it inspires too varied, to be described in their totality here. The pages of this topic collection, then, focus on one example: a series of youth conferences in 114 locations around the world which were held in 2013 along with waves of smaller gatherings that have been taking place ever since.
You may read a message of the Universal House of Justice addressed to the tens of thousands of young participants, view a series of short films titled “To Serve Humanity”, and view reports from each of the gatherings in 2013 in a special section of the Bahá’í World News Service website.
INSTITUTIONAL CAPACITY
The gradual development of the Bahá’í community’s administrative structures and the refinement of its associated processes are areas that have received significant attention since the inception of the Bahá’í Faith. The subject is described in some detail in the Bahá’í Administrative Order topic collection in the “What Bahá’ís Believe” area of this website.
The energy that Bahá’ís devote to enhancement of institutional capacity, and the care with which they follow the evolution and development of administrative processes and structures, is not motivated simply by a wish to increase the efficiency with which the Bahá’í community’s own affairs are to be managed. They recognize in this development a necessary contribution to the pattern of a new social order envisaged by Bahá’u’lláh, to the new ways that a mature humanity will attend to its political, social, and cultural affairs.
EXPLORING THIS TOPIC
The activities that have a bearing on the Bahá’í Administrative Order are many and varied. The two articles included here illustrate but a few of the key aspects of this work.
SPACES OF CONSULTATION
Bahá’u’lláh states:
“Consultation bestows greater awareness and transmutes conjecture into certitude. It is a shining light which, in a dark world, leads the way and guides. For everything there is and will continue to be a station of perfection and maturity. The maturity of the gift of understanding is made manifest through consultation.”
Candid, dispassionate and cordial consultation is vital to the success of any collective enterprise and its centrality to the functioning of Bahá’í institutions is one of the hallmarks of the operation of the Bahá’í administrative order. The purpose of such consultation is not only to provide a framework within which collective decisions can be taken, important though this is. It is a means of harmonizing points of view, promoting unity among the members of the community, of strengthening the bonds of trust and love between individuals and institutions; and of allowing new insights into complex issues to be brought forth and examined dispassionately. It also serves to foster systematic action, preserving focus among the participants in a given line of action and allowing for diverse perspectives to be integrated into the group’s understanding of the issues at hand, and guiding the progress of their related activities. In this regard, consultation is an essential component of the mode of learning adopted by the Bahá’í community across the range of its endeavors.
Effective consultation, which neither permits confrontation and argumentation, nor the imposition of views or plans, is central to the functioning of Local and National Spiritual Assemblies. Yet, the principles of consultation are applied, with varying degrees of formality, in numerous other spaces: among different institutions and administrative bodies; within the family unit; between institutions and the community; among the participants in specific projects, and—with increasing prevalence—among the individuals and agencies working at the local level to coordinate the contributions of the Bahá’í community to the betterment of society.
The Universal House of Justice has written:
Bahá’í consultation is to be undertaken with the utmost love, sincerity, and unity. Its participants must come together in a prayerful attitude, seeking assistance from the Realm of Glory, expressing their thoughts freely, surrendering all attachment to their individual opinions, and giving fair-minded and careful consideration to the views of others, in an effort to reach consensus. ‘Abdu’l-Bahá advises us that should it be found, in the course of coming to a decision, that discussion has become prolonged or given rise to disputation, consultation should be deferred and taken up at a more propitious time. Be confident that, as you engage in Bahá’í consultation among families or in small groups, your sincere efforts to abide by these principles will, through the power of the Covenant and with Divine assistance, enable you to resolve a great majority of the issues that confront you. Of course, it must be remembered that the purpose of consultation need not always be to arrive at a particular or final decision. Often the aim may simply be to engage in an exchange of views so as to help clarify a certain matter and bring about unity of vision.
In addition to the content on this page, references to Bahá’í consultation can be found throughout this website. Of particular interest might be the exploration of the qualities and attitudes—of prayerfulness, humility, detachment, and patience, to name a few—of the participants in Bahá’í consultation, found in the article on the Local Spiritual Assembly within the “What Bahá’ís Believe” area of the site, as well as a description of centrality of consultation to Bahá’í community life in Section III of the Promise of World Peace in the topic collection on Universal Peace.
NINETEEN DAY FEAST
Once in every nineteen days, meetings are held in every locality by the Bahá’í community. Known as the “Nineteen Day Feast”, these gatherings serve as the bedrock of Bahá’í community life.
The Feast was ordained in the Kitáb-i-Aqdas by Bahá’u’lláh; He counseled His followers to meet once every Bahá’í month, even if “only water be served”. “This feast”, states ‘Abdu’l-Bahá, “is held to foster comradeship and love, to call God to mind and supplicate Him with contrite hearts, and to encourage benevolent pursuits.” “It rejoiceth mind and heart”, He writes in another passage. “If this feast be held in the proper fashion, the friends will, once in nineteen days, find themselves spiritually restored, and endued with a power that is not of this world.”
Although the Nineteen Day Feast may assume different outward forms in different parts of the world, reflecting the conditions and customs of the local community, its program always includes the reading of prayers, a portion devoted to sharing news and consulting on community affairs, and a portion for socializing and fellowship. The Nineteen Day Feast provides an opportunity for the community to gather and discuss its affairs, and for the Local Spiritual Assembly, the local governing council of the Bahá’í community, to keep abreast of the concerns of the community and strengthen its relationship with it. Consultation at these regular gatherings also creates a space for growing social consciousness to find constructive expression and often leads to the emergence of small groups engaged in action.
On a given day every month, then, in tens of thousands of localities in virtually every territory on the planet, groups of friends gather together in a spirit of love to pray, to think about their own spiritual growth, and to consult about their individual and collective efforts—modest though they may be—to improve the life of their communities. In each instance the consultations are guided by the same vision of a better world, and the participants, men and women, young and old alike, evince a remarkable degree of unity, not only in their shared convictions about the fundamental principles that are to characterize this better world, but also in the methods and approaches that they adopt in their daily lives to contribute to its gradual realization.
INVOLVEMENT IN THE LIFE OF SOCIETY
Bahá’u’lláh counselled His followers: “Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements.”
As such, Bahá’ís throughout the world, both individually and collectively, strive to become involved in the life of society, working shoulder to shoulder with divers groups to contribute to the advancement of material and spiritual civilization.
Two complementary areas of endeavor are explored here. Social action describes a spectrum of activities, often undertaken at the grassroots, the purpose of which is to contribute to the material and social wellbeing of the wider community. Closely related are the efforts of Bahá’ís to contribute to the public welfare at the level of thought through participation in the discourses of society. Among individual members of the Bahá’í community this typically entails sharing ideas inspired by the Bahá’í teachings in a variety of social spaces. National Spiritual Assemblies coordinate Bahá’í efforts to contribute to discussions focused on various aspects of social progress, while on the international stage, the Bahá’í International Community is present in a range of global networks concerned with issues such as the equality of men and women and sustainable development.
EXPLORING THIS TOPIC
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SOCIAL ACTION
Bahá’í efforts of social action seek to promote the social and material well-being of people of all walks of life, whatever their beliefs or background. Such efforts are motivated by the desire to serve humanity and contribute to constructive social change. Together they represent a growing process of learning concerned with the application of the teachings of Bahá’u’lláh, along with knowledge accumulated in different fields of human endeavor, to social reality.
Issues of social and economic development can be complex, and the efforts of Bahá’ís to engage in social action are, by comparison, modest. They are usually carried out by small groups of individuals in a locality where the courses of the training institute are being widely offered. Efforts emerge out of growing collective consciousness. Most are projects of a fixed duration. They come to a close when their objectives have been met. They may be related to any one of a variety of fields, for example, health, sanitation, education, agriculture or environmental protection. Whatever their nature, they aim at improving some aspect of the life of the local population. In a few cases, those engaged in grassroots social action are able to extend the range of their activities in an organic fashion, and their efforts evolve into projects of a more sustained nature, with administrative structure.
For communities in most regions, one of the first concerns is to ensure that their children and youth have access to a sound academic education. Currently, there are a few Bahá’í-inspired organizations that have devised well-defined programs, particularly in the field of education, and members of local communities all over the world can, with ongoing training in the use of materials, adopt their methods and approaches. Many capable young men and women, who might otherwise be forced to leave their villages and neighborhoods in search of employment, benefit in particular. To the capacity they have developed through the study of institute courses are added new knowledge and skills. And they become the catalysts for further progress: capacity rises within the community, if only moderately, to take collective action in fields such as education, health and food production and to resist the influence of destructive forces tearing at the social fabric.
In this environment, the local governing council or Local Spiritual Assembly serves as the voice of moral authority. It interacts with social and political structures in the locality, consulting with them about the work Bahá’ís are doing for the progress of the village or neighborhood. It also makes certain that, as small groups strive to improve local conditions, the integrity of their endeavours is not compromised. Overly ambitious projects that would consume energy and ultimately arrest progress are avoided. Efforts grow in keeping with the capacity of the local population to carry them forward. Sustainability is a natural consequence of the process itself.
For Bahá’ís, social action is pursued with the conviction that every population should be able to trace the path of its own progress. Social change is not a project that one group of people carries out for the benefit of another.
PARTICIPATION IN THE DISCOURSES OF SOCIETY
Over the years, the Bahá’í community has come to refer to one aspect of its efforts to contribute to the advancement of civilization as participation in the discourses of society.
At any given moment, and in social spaces at all levels of society, there are a range of ongoing discourses concerned with various aspects of humanity’s wellbeing and progress: discourses on such subjects as the equality of women and men, peace, governance, public health, and development, to name but a few. Individual members of the Bahá’í community, whether through their involvement in the life of the local community, their efforts of social action, or in the course of their studies, occupations, or professional activities, strive to participate fruitfully in such discourses, learning with and from others and offering their personal insights, informed by the Bahá’í teachings, to the unfolding discussions. Bahá’í-inspired agencies also contribute to discourse associated with aspects of social and economic development relevant to their work.
Meanwhile, agencies of National Spiritual Assemblies try to contribute through various avenues to the promotion of ideas conducive to public welfare. At the international level, the Bahá’í International Community (BIC) is similarly engaged. The BIC is an international non-governmental organization, accredited with consultative status with the United Nations Economic and Social Council (ECOSOC) and with the United Nations Children’s Fund (UNICEF), which represents all the National Spiritual Assemblies in the world. It is an active participant in many of the United Nation’s major conferences and commissions, frequently presenting papers and statements on such diverse subjects as minority rights, the status of women, crime prevention, and the welfare of children and the family. With offices in New York and Geneva, the BIC participates on a daily basis in the constant stream of forums, seminars and small group discussions taking place in those locations. The BIC is also coming to play a more active part in discussions at the regional level and, to this end, it is in the process of establishing new offices in cities throughout the world. One such office was opened in Brussels in 2012 to coordinate the efforts of Bahá’ís to work with and support European organizations including the European Union and Council of Europe.
At whatever level it occurs, the purpose of Bahá’í participation in discourses is not to persuade others to accept a Bahá’í position on this or that subject. Nor is effort in this area of endeavor pursued as a public relations activity or an academic exercise. Rather, Bahá’ís strive to adopt a posture of learning and engage in genuine conversation. As such, they do not set out to offer any specific solutions to the problems that face humanity such as climate change, women’s health, food production and poverty alleviation. Yet Bahá’ís in a range of settings around the world are eager to share what they are learning in their efforts to apply Bahá’u’lláh’s teachings towards the advancement of civilization and to learn with and from other like-minded individuals and groups.
One of the ways in which the Bahá’í community is building capacity for this purpose is through seminars for undergraduate and graduate university students. Conducted by the Institute for Studies in Global Prosperity (ISGP) at the national and international levels, these seminars explore subjects especially relevant to students and young professionals. Periodic conferences hosted by the Associations for Bahá’í Studies represent another avenue for building capacity in this regard. Such conferences serve as a forum for interested people of all ages and from every field to correlate the Bahá’í teachings with contemporary thought.
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