Known in India as the "Lotus Temple", the Baha'i House of Worship attracts an average of three and a half million visitors a year.

The Bah Faith is a monotheistic religion whose members follow the teachings of Bah 'u'll h, founder and prophet of the religion. Its central theme is that humanity is one single race and that the day has come for its unification in one global society. Bah 'u'll h, a Persian whose name is Arabic for "the Glory of God", taught that there is one God who progressively reveals his will to humanity. In the Bah view, each of the great religions brought by the Messengers of God—such as Moses, Krishna, the Buddha, Zoroaster, Jesus, Muhammad, and the B b—represents a successive stage in the spiritual development of civilization. Bah s believe 'u'll h is the most recent Messenger in this line, and that he has brought teachings which address the moral and spiritual challenges of the modern world. As such, although the Bah Faith is not traditionally included among the Abrahamic religions, it recognizes many of the same personages.

Geographic Extent

The Bah Faith, according to The Britannica Book of the Year (1992), is the second most widespread of the world's independent religions in terms of the number of countries in which it is represented; it is established in 247 countries and territories throughout the world. Bah s come from over 2,100 ethnic, racial, and tribal groups and are numbered at approximately six million adherents worldwide. The central works of the Bah Scriptures have been translated into 802 languages.

History

The B b

Shrine of the Bab in Haifa, Israel

Please see biographic article for full details

In 1844 the Persian prophet Siyyid `Al -Muhammad, who adopted the title "the B b", which means "the Gate" in Arabic, established a new religion. It is distinct from Islam but grew out of the Islamic matrix in the same way that Christianity grew out of Judaism, or Buddhism out of Hinduism. Followers of the B b were known as B s and their religion as "the B Faith." The B Faith has its own scriptures and religious teachings, but its duration was very short. According to the B b, His primary purpose was to prepare the way for "Him whom God shall manifest," the one promised in the scriptures of all of the world's great religions.

As the B b's teachings spread his followers came into increasing conflict with the state religion, and in several instances this led to violence. Bah s emphasize the persecution of the Faith and the torture and execution of large numbers of B others state that it was the B s who launched a militant Jihad. The B b was imprisoned and eventually executed by a firing squad in Tabriz, Persia (present-day Iran) on July 9, 1850. His mission lasted six years.

His tomb, the 'Shrine of the B b', located on the slope of Mount Carmel in Haifa is an important pilgrim place for s. The remains of the B b were brought secretly from Persia to the Holy Land and were eventually interred in the Shrine built for them in a spot specifically designated by Bah 'u'll h.

Bah 'u'll h

Please see biographical article for full details

M Husayn-`Al , known as Bah 'u'll h, was the son of a Persian nobleman who became one of the early followers of the B He was arrested and imprisoned during a period of severe persecution in 1852. He claimed that while incarcerated in the dungeon of the S h-Ch l in Tehran, he received the first intimations that he was the One anticipated by the B b. Eleven years later, in 1863, while exiled in Baghdad, he formally announced his mission to his family and a small number of followers.

The machinations of the Persian and Ottoman authorities took 'u'll h further and further into exile, from Baghdad to Istanbul (Constantinople), then to Edirne (formerly Adrianople, also within the Ottoman Empire), and finally, in 1868, to the penal colony of Acre (in present-day Israel), on the very edge of the Ottoman Empire. 'u'll h remained there until his passing on May 29, 1892, after forty years of exile and imprisonment. Bah s regard his resting place outside the city as the holiest spot on earth, the Bah Qiblih to which they turn in prayer each day.

During his lifetime, Bah 'u'll h wrote the equivalent of more than one-hundred volumes of what Bah s believe are divinely inspired writings in Arabic and Persian. (Although most of the early Bah s were Persian, many came from the Islamic clergy and were therefore familiar with Arabic as well.) The main repository of the laws of Bah 'u'll h's revelation is the Kit b-i-Aqdas, "the Most Holy Book" written in 1873. However, the literary quality of his writings is a subject of dispute. Some scholars claim Baha'u'llah's literary skills were exquisite, while for example Ahmed Kasravi, a well known but not uncontroversial Iranian scholar and linguist claims his work in Arabic is substandard. Bah 'u'll h claimed that God revealed to him in both Arabic and Persian languages. Islamic critics also state that he did not explain why God would send His words to a new prophet in a language (Arabic) other than the native language of his prophet. Baha'i scholars reply that Baha'ullah preferred to use Arabic in those Tablets and other Writings where its precision of meaning was particularly appropriate to the exposition of basic principle.

Many thousands of Persians joined his cause in the nineteenth century.

`Abdu'l-Bah

Please see biographical article for full details

According to Baha'i sources [1] (http://www.bahai-library.com/writings/bahaullah/tb/13.html) Bah 'u'll h appointed his eldest son, `Abdu'l-Bah , as his successor and the sole interpreter of his teachings, designated him "Center of the Covenant" and directed all Bah s to turn to `Abdu'l-Bah as the Head of their Faith (see also relevant passages in the Kit b-i-Aqdas and other texts). In the Bah Faith, "Covenant" refers to the God's promise to send prophets to be his mouth-piece, as well as to the succession of authority from Bah 'u'll h to `Abdu'l-Bah and from `Abdu'l-Bah to the Guardianship and the Universal House of Justice. Those who publicly rebel against this established succession of authority with the intent of taking its leadership are sometimes declared "covenant-breakers", and subsequently expelled from the Bah community. According to Bah religious teachings, the purpose of the Covenant is to safeguard the unity of the Bah community, protecting it from the influence of schismatics. Some critics claim that the Bah religious authorities use the threat of declaration as a "covenant-breaker" in order to stifle free speech.

`Abdu'l-Bah had shared his father's long exile and imprisonment. This imprisonment continued until `Abdu'l-Bah 's own release as a result of the "Young Turk" revolution in 1908. Shortly after his release, `Abdu'l-Bah traveled to Europe and America, proclaiming the teachings of his father and nurturing the fledgling Bah communities that had sprung up in various centers in Europe, the United States and Canada. Many of his talks were recorded and have been published in books entitled "Paris Talks" and "The Promulgation of Universal Peace." Another important work of `Abdu'l-Bah , which set the course of the expansion and consolidation of the Bah world community, is a series of documents called "Tablets of the Divine Plan". He also carried on a voluminous correspondence with Bah communities and individuals over a period of many years, and many of these letters, or "Tablets", have been translated and published in various languages.

Abdu'l-Bah was the oldest surviving son of Bah 'u'll h, from Bah 'u'll h's first wife. He and his wife Munira Khanum had a total of 8 children, out of which 4 died in childhood. Abdu'l-Bah excommunicated the other wives of his father and their families (along with some others) as Covenant-Breakers for challenging his authority, which virtually all Baha'is today recognize.

`Abdu'l-Bah died in Haifa on November 28, 1921 and is now buried in one of the front rooms in the Shrine of the B b.

The Covenant of Bah 'u'll h and division

Since its early days when emerging from the framework of B bism, the Bah Faith has not been without controversy. During the time of Baha'u'llah, a split occurred between him and his younger half-brother Mirza Yahya, Subh-i-Azal, whom the B b had appointed as a nominal head of the B bi community subject to the approval of "Him Whom God shall make manifest." The followers of Subh-i-Azal became known as Azalis while the followers of Bah 'u'll h became known as Bah s. By the early 20th century, the Azalis as a group had ceased to exist.

Bah theology asserts that any permanent schism in the Bah Faith is impossible, even while recognizing that attempts would, as in prior religious history, be made in this direction. Efforts to break away or take over the Bah Faith have existed since the faith's inception and with the passing of each central figure or authority. s belonging to the majority group headed by the Universal House of Justice in Haifa believe that through the history of the Faith, each of these attempts to attack the Faith have faded away into obscurity through the protection of the "Covenant", which is essentially the written Will and Testaments of the respective Centers of the Covenant. Included in these written wills were instructions on how Bah s can resolve differences of opinion should they arise. The following quote of `Abdu'l-Bah brings light to this in unequivocal terms.

As to the most great characteristic of the revelation of Bah 'u'll h, a specific teaching not given by any of the Prophets of the past: It is the ordination and appointment of the Centre of the Covenant. By this appointment and provision He has safeguarded and protected the religion of God against difference and schisms, making it impossible for anyone to create a new sect or faction of belief. —`Abdu'l-Bah [2] (http://www.bahai-library.com/writings/abdulbaha/pup/27/sec-9.html)

However, other passages, including some from `Abdu'l-Bah make clear that people would make such attempts:

...so grievous is the conduct and behavior of this false people that they are become even as an axe striking at the very root of the Blessed Tree. Should they be suffered to continue they would, in but a few days' time, exterminate the Cause of God, His Word, and themselves.

Hence, the beloved of the Lord must entirely shun them, avoid them, foil their machinations and evil whisperings, guard the Law of God and His religion, engage one and all in diffusing widely the sweet savors of God and to the best of their endeavor proclaim His Teachings. —`Abdu'l-Bah [3] (http://www.bahai-library.com/writings/abdulbaha/wt/3.html)

After the death of Shoghi Effendi Rabbani there was no clear leader of the faith. A close friend and highly respected member of the Bah community Charles Mason Remey called for the Bah community to recognize him as the head of the faith. Some s accepted his claim and became known as Remeyites, whilst the majority looked towards the creation of the Universal House of Justice as prescribed by Bah 'u'll h and `Abdu'l-Bah . The Remeyites split into factions with the larger segment referring to themselves as the Orthodox Bahai Faith.

Since Remey's death in 1974 the minority group has undergone further splits. Some of these are described at minor Baha'i divisions. A history of these disputes according to the perspective of the Universal House of Justice is also available here (http://bahai-library.com/?file=uhj_mason_remey_followers.html).

Brief chronology

• November 12, 1817, Birth of 'u'll h
• October 20, 1819, Birth of the b
• May 23, 1844 Declaration of the B b in Shiraz, Iran.
• July 9, 1850, Martyrdom of the B b in Tabriz, Iran.
• October 15, 1852, While imprisoned for four months in an underground dungeon in Tehran, Bah 'u'll h claims that he receives the first intimations that he is the One foretold by the B b.
• January 12, 1853, Exile of 'u'll h from Tehran to Baghdad.
• April 23, 1863, Declaration of 'u'll h in Garden of Ridw n in Baghdad on the eve of his exile to Constantinople.
• August 31, 1868, arrival of Bah 'u'll into the Prison-city of Acre in the Holy Land.
• May 29, 1892, Death of Bah 'u'll (celebrated as Ascension of Bah 'u'll h).
• 1893 First newspaper mention of the Bah Faith in United States.
• 1898 First pilgrimage by Western believers, including Phoebe Hearst and the first African-American believer, Robert Turner, to the Holy Land where they visited with `Abdu'l-Bah in prison.
• September 1908, `Abdu'l-Bah is released from a lifetime of exile and imprisonment at 64 years of age.
• April–December 1912, Travels of `Abdu'l-Bah in North America.
• 1914–1918, World War I. `Abdu'l-Bah writes the Tablets of the Divine Plan.
• April 27, 1920, `Abdu'l-Bah is knighted by the British Empire in recognition of his humanitarian work during WWI.
• November 28, 1921, Ascension of `Abdu'l-Bah in Haifa
  (This date marks the close of the "Heroic Age of the Bah Faith" and the opening of the "Formative Age." according to Shoghi Effendi)
• 1937, Shoghi Effendi launches the "Divine Plan" for the diffusion the Bah Faith accross the globe.
• 1944, Publication of "God Passes By" by Shoghi Effendi.
• 1951, Eleven functioning National Spiritual Assemblies.
• 1951–1957, appointment of 32 additional "Hands of the Cause of God" by Shoghi Effendi.
• November 1957, Death of Shoghi Effendi.
• 1957–April 1963. Faith is guided by 27 remaining Hands of the Cause.
• April 1963, Election of first Universal House of Justice by representatives of 56 National Spiritual Assemblies gathered in Haifa. [4] (http://www.mindspring.com/~lmno/vinsa6.html)

Administrative order

General

`Abdu'l-Bah 's Will and Testament [5] (http://bahai-library.com/?file=abdulbaha_will_testament.html) is the charter of the Bah administrative order. In this document `Abdu'l-Bah established the twin institutions of the Guardianship and the Universal House of Justice, and he appointed his eldest grandson, Shoghi Effendi, as the Guardian of the Bah Faith. Again, because of the clear directions in the Will and Testament, there was no question as to the succession of leadership in the Faith.

Shoghi Effendi, who was a student at Oxford University at the time of his grandfather's passing, served as the Guardian of the Bah Faith until his passing in 1957. For thirty-six years he developed the Bah community and its administrative structure in order to prepare it to support the election of the Universal House of Justice. Because the Bah community was relatively small and undeveloped when the Guardian assumed the leadership of the Faith, it took many years to strengthen it and develop it to the point where it was capable of supporting the administrative structure envisioned by `Abdu'l-Bah . Shoghi Effendi pursued this goal energetically and systematically.

As outlined in the Will and Testament of `Abdu'l-Bah , the roles and functions of the institutions of the Guardianship and the Universal House of Justice were clearly complementary: the Guardianship's function was interpretive, while the function of the Universal House of Justice was legislative. Neither should infringe upon the role of the other. Throughout the period of the Guardianship, Shoghi Effendi exercised his interpretive function. He translated the sacred writings of the Faith; he developed global plans for the expansion of the Bah community; he developed the World Centre of the Bah Faith in Haifa; he carried on a voluminous correspondence with communities and individuals around the world; and he built the administrative structure of the Faith, preparing the community for the election of the Universal House of Justice.

The Will and Testament of `Abdu'l-Bah clearly anticipated that there would be a succession of Guardians, but this was not to be. `Abdu'l-Bah had indicated that the first born of the Guardian should be his successor, but if that individual did not inherit the Guardian's spiritual qualities, then he should appoint another male descendant of Bah 'u'll h. However, Shoghi Effendi did not have children, and through the years all of the members of his family had rebelled against the authority conferred upon him, becoming "Covenant-Breakers". Thus, it was not possible for him to appoint a successor as Guardian. It was also clear from `Abdu'l-Bah 's Will and Testament that only the Universal House of Justice had the authority to resolve questions not explicitly dealt with by either Bah 'u'll h or `Abdu'l-Bah , and this issue would obviously need to be taken up by that body. And so Shoghi Effendi had laid the foundations for the election of the Universal House of Justice. This nine-member body, which governs the international Bah community, was first elected in 1963. That same year, it determined that there was "no way to appoint or to legislate to make it possible to appoint a second Guardian to succeed Shoghi Effendi." [6] (http://bahai-library.com/published.uhj/messages.1963-86.html#14) Bah s all over the world, loyal to the Covenant first established by Bah 'u'll h and then carried forward by `Abdu'l-Bah , accepted this decision made by what they believe is the divinely guided central authority of their Faith.

There is no clergy in the Bah Faith. At the grassroots level, Bah communities are governed by freely elected nine-member councils called "Local Spiritual Assemblies". Similarly, National Spiritual Assemblies direct and coordinate the affairs of national Bah communities. The electoral process is unique. There is no system of candidature, electioneering or campaigning, and the purpose is to elect members who best possess those spiritual qualities that enable them to serve the community. Both men and women age 21 or over are eligible to elect and be elected to the local and national assemblies, while the Universal House of Justice is male only.

Restrictions on freedom in the Bah community

In addition to observing religious laws (see below) there are certain limitations on personal freedom in the Bah community. For example, Bah s are required to provide a copy of any books and articles on Bah -related subjects that they intend to publish for prior review by an administrative committee; publication is allowed only after approval is given. Although material published on the internet is not subject to review, in at least one case Bah s who ran Internet listservs were reprimanded because their activity led to free public debate that the Bah administration saw as inappropriate. Such restrictions can be seen as limiting opportunities for open and honest discussion, and some opponents have alleged that restrictive practices of this sort are widespread (see e.g. [7] (http://www-personal.umich.edu/~jrcole/bahai/1999/jssr/bhjssr.htm), [8] (http://www.fglaysher.com/bahaicensorship/), unofficial Bah response [9] (http://bahai-library.com/?file=kluge_cole_panopticon.html), official Bah view on rights and freedoms [10] (http://bahai-library.com/?file=uhj_individual_rights_freedoms.html)).

Entry by Troops and Teaching the Faith

The term entry by troops in the Bah writings refers to an expected period where many people will accept the Faith of 'u'll h. Bah communities are readying resources for the day they believe entry by troops will happen. Baha'is believe that "teaching" the Faith is one of the most meritorious of deeds, but no proselytizing is allowed. Some people see no real difference between teaching and proselytizing, since the aim in both cases is to actively promote and spread the religion. According to the Universal House of Justice the difference is a matter of approach: "teaching" is not supposed to use high-pressure methods, psychological manipulation or material incentives. Individual Baha'is may sometimes overlook these guidelines. [11] (http://bahai-library.com/uhj/proselytizing.covenant.html)

Teachings and laws

Bah 'u'll h's primary teachings are these:

• There is but one supreme deity. (God) and he is unknowable to man.

Bah 'u'll h writes on this subject:

"So perfect and comprehensive is His creation that no mind or heart, however keen or pure, can ever grasp the nature of the most insignificant of His creatures; much less fathom the mystery of Him Who is the Day Star of Truth, Who is the invisible and unknowable Essence..." [12] (http://www.bahai-library.com/writings/bahaullah/gwb/026.html)

and further

"All that the sages and mystics have said or written have never exceeded, nor can they ever hope to exceed, the limitations to which man's finite mind hath been strictly subjected. To whatever heights the mind of the most exalted of men may soar, however great the depths which the detached and understanding heart can penetrate, such mind and heart can never transcend that which is the creature of their own thoughts. The meditations of the profoundest thinker, the devotions of the holiest of saints, the highest expressions of praise from either human pen or tongue, are but a reflection of that which hath been created within themselves." [13] (http://www.bahai-library.com/writings/bahaullah/gwb/148.html)

• There is but one humanity; all people are equal in the sight of God regardless of race, gender, nationality, etc. At the same time the Bah Writings emphasize the value of cultural and individual differences: "It [the Faith] does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world... Its watchword is unity in diversity..." [14] (http://www.bahai-library.com/writings/shoghieffendi/wob/21.html) This point is often illustrated by the image of different flowers contributing to the beauty of a garden.

• All the world's great religions receive their inspiration from the same divine source.

`Abdu'l-Bah wrote:

The differences among the religions of the world are due to the varying types of minds. [15] (http://www.bahai-library.com/writings/abdulbaha/swab/031.html)

Regarding the relationships and station of the various founders of the worlds great religions, which Bah s refer to as "Manifestations of God" Bah 'u'll h writes:

God hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbelieveth in them, hath disbelieved in God . . . They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory. [16] (http://www.bahai-library.com/writings/bahaullah/gwb/021.html)

Since the founders of all the world religions are essentially the manifestations of one God, it follows that the religions themselves are from the same source, and have the same goal, Bah 'u'll h has therefore urged the followers of the different religions to put aside their differences.

The Great Being saith: O ye children of men! The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men. Suffer it not to become a source of dissension and discord, of hate and enmity. [17] (http://www.bahai-library.com/writings/bahaullah/gwb/110.html)

Bah 'u'll h urged the elimination of religious intolerance. `Abdu'l-Bah expresses the same idea even more emphatically in his Will and Testament.

"Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, good-will and friendliness, that all the world of being may be filled with the holy ecstasy of the grace of Bah that ignorance, enmity, hate and rancour may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they poison your lives, sweeten their souls, should they inflict a wound upon you, be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful." [18] (http://bahai-library.com/?file=abdulbaha_will_testament.html#1par25)

Bah s often refer to this concept as "Progressive Revelation", meaning that God's will is revealed to us progressively, as we mature and are better able to comprehend the purpose of God in creating humanity.

Social principles

The following 12 "principles" are frequently listed as a quick summary of the Bah teachings. They are derived from transcripts of speeches given by Abdu'l-Bah during his tour of Europe and North America in 1912. The list is not authoritative and a variety of such lists circulate.

• The Oneness of God
• The Oneness of religion
• The Oneness of mankind
• Equality of women and men
• Elimination of all forms of prejudice
• World peace
• Harmony of religion and science
• Independent investigation of truth
• The need for universal compulsory education
• The need for a universal auxiliary language
• Obedience to government and non-involvement in politics
• A spiritual solution to economic problems (elimination of extremes of wealth and poverty)

Another Bah principle is that of moderation in all things (specifically liberty, civilization, religious zeal and scriptural literalism.) The Bah teachings also reject asceticism and monasticism.

Bah s believe that although the current age is quite dark, the future of humanity is gloriously bright and that world peace is inevitable. This bright future is generally seen by Baha'is as the fulfilment of prophecies in various older religions (see for example [19] (http://bci.org/prophecy-fulfilled/)). Many Bah beliefs are in harmony with those of the emerging global civilization (such as support for international organisations, universal standards of human rights, and the free movement of people and trade between countries). At the same time, the Bah teachings differ in important ways from many values associated with westernization and its harmful effects (rejecting, for example, cultural uniformity, materialism, economic injustice and "loose" moral standards).

To be a Bah means that a person believes that Bah 'u'll h is the manifestation of God for this time. A Bah strives to follow his teachings and observe his laws.

Rituals

There are very few rituals or traditions in the Bah Faith, and rigidity is seen as a quality that must be avoided. However, there are a few basic religious observances that the Kit b-i-Aqdas holds as obligatory:

• There is a specified set of marriage vows.
• There are a few specified funerary practices.
• Bah s are enjoined to
  • recite an obligatory prayer each day, facing in the direction of the Qiblih (the Point of Adoration)
  • read the sacred writings of their faith each morning and evening

Other laws and ordinances

• Bah s in good health between the ages of 15 and 70 observe a nineteen-day sunrise-to-sunset fast each year March 2 to March 21, during the Bah month of `Al .
• There are no dietary restrictions, but Bah s are forbidden to drink alcohol or to take recreational drugs, as these interfere with an individual's spiritual growth and progress. The use of tobacco is not forbidden but is discouraged.
• Bah s are generally expected to make a financial contribution to the faith, but soliciting of funds from individuals is prohibited and contributions from people who are not registered Bah s are not accepted. Distinct from the general Bah funds is the law of Huqu'u'llah ("Right of God"), which requires Bah s to pay 19% of their net income (after subtracting all necessary expenses). In the case of both Huqu'u'llah and the general funds contributions are confidential and the amount paid is a matter of individual conscience.
• Family life is, in the Bah view, a cornerstone of society. Marriage is encouraged. Marriage is permitted only between a man and a woman; homosexual relationships are forbidden in Bah law.
  • Couples wishing to marry must obtain the consent of all living natural parents, as the Bah teachings state that marriage is more than a union of individuals; it is the union of families.
  • Interreligious marriages are permitted, and interracial marriages are encouraged.
  • Chastity is required, i.e. sexual intercourse only within marriage.
  • Divorce is permitted, although regarded with the utmost seriousness, and is granted if, after a year of separation, the couple is unable to reconcile their differences.
  • Parents are required to provide an education to their children. If resources permit for only one child to be educated, the Faith says that a daughter should receive this education, as she is the first educator to her future children.
• Bah s should obey the decisions made by their elected local and national spiritual assemblies (elected religious councils) and the Universal House of Justice. If they continuously fail to do so in a way that endangers the faith they may be sanctioned: national assemblies are authorised to remove "administrative rights" (to vote and be elected, attend meetings with an administrative function and make financial contributions); the Universal House of Justice has the authority to expel members from the community and declare a person a "Covenant-Breaker". In accordance with the instructions given by `Abdu'l-Bah , Bah s are expected to "shun" covenant-breakers, i.e. avoid personal contact. Most people who disobey the laws or institutions of the Faith are not considered "covenant-breakers", however.

Calendar

The Bah calendar was established by the B b. The year consists of 19 months of 19 days, and 4 or 5 intercalary days, to make a full solar year. The New Year (called Naw R z) occurs on the vernal equinox, March 21, at the end of the month of fasting. Bah communities gather at the beginning of each month at a meeting called a "feast" for worship, consultation and socializing. While the name may seem to suggest that an elaborate meal is served, that is not necessarily the case. Sometimes refreshments are plentiful, but they can be as simple as bread and water. Bah s observe 11 Holy Days throughout the year, with work suspended on 9 of these. These days commemorate important anniversaries in the history of the Faith.

For more information see: Bah calendar

Mashriqu'l-Adhk r

Most Bah meetings occur in individuals' homes, local Bah centers, or rented facilities. Worldwide, there are currently only seven Bah Houses of Worship, with an eighth under construction. The name used in the Bah writings for a House of Worship is Mashriqu'l-Adhk r (Dawning-place of the Remembrance of God). The Mashriqu'l-Adhk r forms the center of a complex of institutions of the Bah community.

Involvement in the life of society

Bah s actively promote issues of social justice and spirituality wherever they are found, holding the concept of the unity of mankind as the standard for their actions. Bah s have also become increasingly involved in projects of social and economic development around the world [20] (http://www.bahai.org/article-1-8-1-1.html).

Bah 'u'll h wrote of the need for world government in this age of humanity's collective life. Because of this emphasis Bah have actively supported the United Nations since its inception. The Bah International Community has consultative status with the United Nations Economic and Social Council (ECOSOC) and with the United Nations Children's Fund UNICEF, and it has undertaken joint development programs with United Nations agencies. (See this article (http://www.bahai.org/article-1-6-0-6.html) for further information on the relationship between the Bah International Community and the United Nations.)

References

• `Abdu'l-Bah (1944). The Will and Testament of `Abdu'l-Bah . Bah Publishing Trust, Wilmette, Illinois 60091. . Available online here (http://www.bahai-library.com/writings/abdulbaha/wt/3.html).
• `Abdu'l-Bah (1982). The Promulgation of Universal Peace: Talks Delivered by `Abdu'l-Bah during His Visit to the United States and Canada in 1912. Bah Publishing Trust, Wilmette, Illinois 60091. ISBN 0-87743-172-8. Available online here (http://www.bahai-library.com/writings/abdulbaha/pup/27/sec-9.html).
• `Abdu'l-Bah , Research Department of the Universal House of Justice (Ed.) (1982). Selections from the Writings of `Abdu'l-Bah . The Camelot Press Limited, Southampton. ISBN 0-87743-190-6. Available online here (http://www.bahai-library.com/writings/abdulbaha/swab/index.html).
• Bah International Community (2002). Bah Development Projects: A Global Process of Learning (http://www.bahai.org/article-1-8-1-1.html). Retrieved December 29, 2004.
• Bah International Community (2002). The Bah International Community and the United Nations (http://www.bahai.org/article-1-6-0-6.html). Retrieved December 29, 2004.
• Bah International Community (2002). The Bah World (http://www.bahai.org). Retrieved December 29, 2004.
• Bah 'u'll h, translated by Shoghi Effendi (1983). Gleanings from the Writings of Bah 'u'll h. Bah Publishing Trust, Wilmette, Illinois 60091. ISBN 0-87743-187-5. Available online here (http://www.bahai-library.com/writings/bahaullah/gwb/contents.html).
• British Broadcasting Corporation (2002). BBC Religion and Ethics Special: Bah  (http://www.bbc.co.uk/religion/religions/bahai/). Retrieved December 29, 2004.
• Britannica (Eds.) (1992). Britannica Book of the Year. Encyclopaedia Britannica, Inc. Chicago,. .
• Browne, E.G. (1891). A Traveller’s Narrative. Cambridge.
• Commisioned by the Universal House of Justice (2001). Century of Light. Nine Pines, Canada. ISBN 0-88867-115-6. Available online here (http://www.bahai-library.com/published.uhj/century.light/).
• Effendi, Shoghi (1974). God Passes By. Bah Publishing Trust, Wilmette, Illinois 60091. ISBN 0-87743-020-9. Available online here (http://bahai-library.com/writings/shoghieffendi/gpb/).
• Uzzell, Charles (2001). Some History of the Bah Faith (http://www.mindspring.com/~lmno/vinsa6.html). Retrieved December 29, 2004.

External links

• The Bah World (http://www.bahai.org/), the official presence of the Bah Faith on the Web.
• BBC Religion and Ethics special: Bah  (http://www.bbc.co.uk/religion/religions/bahai/), BBC on the Bah Faith.
• Bah Library Online (http://bahai-library.com/), an independent, academically-oriented site with a large number of primary and secondary source materials on the Bah Faith.
• Bah World News Service (http://www.bahaiworldnews.org/), news and reports on the activities, projects and events of the worldwide Bah community.
• Bah Reference Library (http://reference.bahai.org/), official versions of selected writings of the Bah Faith in English, Persian, and Arabic.
• One Country (http://www.onecountry.org/), the newsletter of the Bah International Community.
• Bah International Community Statement Library (http://www.bic-un.bahai.org/), statements by the Bah International Community in eleven languages, including submissions to the United Nations (1947-present).
• Ocean, a privately-developed, free downloadable reference library (http://www.bahai-education.org/ocean/) and research engine, containing the full text of the writings in English, and over 1000 volumes from among the world's religious literature. Smaller selections in six other major languages. Typographical accuracy of texts varies.
• Bah Faith Index (http://www.bahaindex.com/), extensive site with links to over 3000 -related web sites, maintained by an individual Bah .
• The Bah Faith & Religious Freedom of Conscience (http://www.fglaysher.com/bahaicensorship/) (site associated with the Reform Bah group, which is opposed to the mainstream Bah International Community)

Usage note: The correct orthographies are "Bah ", "Bah s", "B b", and "Bah 'u'll h". Bah s use a particular and very precise transcription of Arabic in their publications. Because of typographic limitations, the forms "Bahai", "Bahais", "Bab", and "Bahaullah" are often used as a common spelling or as satisfactory for certain electronic uses.