A
brief introduction to the Bahá'í
Faith
1 Beliefs and Concepts
The Bahá’í
teachings are built on three basic concepts; the Oneness of God, the
Oneness of Religion, and the Oneness of Humankind.
The
Oneness of God
Bahá’ís believe
that the universe and the forces and creatures in it were created by
one supernatural being whom we call God. Although we may have different
ideas about God's nature, although we may pray to Him in different
languages and call Him by different names—Alláh or Yahweh, God or
Brahma—we are speaking about the same thing. Bahá’ís do not have a
fixed image of God—Bahá’u’lláh taught that God is largely unknowable.
In the same way as a painting cannot understand its painter, we cannot
understand our Creator. People can, however, feel God's love and
compassion—they can come to see the effects of His wisdom and mercy in
peoples' lives, and they can see His beauty in the natural world.
Bahá’u’lláh tells us:
“How wondrous is
the unity of the Living, the Ever-Abiding God—a unity which is exalted
above all limitations, that transcendeth the comprehension of all
created things. . . How lofty hath been His incorruptible Essence, how
completely independent of the knowledge of all created things, and how
immensely exalted will it remain above the praise of all the
inhabitants of the heaven and the earth?” (Bahá’u’lláh, Gleanings p 261)
The
Oneness of Humanity
The second basic
Bahá’í principle is the Oneness of Humankind. This means that we are
all members of one human race and that are of equal worth. Differences
based on skin colour, gender or class are superficial. All ideas of one
group of people being ‘better than’ another are rejected by Bahá’ís as
being the result of ignorance. Bahá’ís believe that lack of education,
power-seeking and selfishness have prevented many people from
recognising the oneness of humankind. Bahá’u’lláh’s message aims to
change this situation and to bring about a universal consciousness
where there will be close ties among all the peoples of the world.
Bahá’u’lláh says that:
“It is not for
him to pride himself who loveth his own country, but rather for him who
loveth the whole world. The earth is but one country, and mankind its
citizens.” (Bahá’u’lláh, Gleanings p 288)
Once people
recognise the oneness of humankind, they will also recognise the unity
of the nations of the world, the need for a world government, and
eventually a planetary civilisation will come into being.
The following
words are attributed to Bahá’u’lláh’s great grandson, Shoghi Effendi:
...the object of
life to a Bahá’í is to promote the oneness of mankind. The whole object
of our lives is bound up with the lives of all human beings; not a
personal salvation we are seeking, but a universal one..... Our aim is
to produce a world civilisation which will in turn react on the
character of the individual. (3)
Bahá’ís do not
believe that unity can be achieved by suppressing the differences among
individuals. People will always vary in their tastes, habits,
personalities, cultures and so on. Whether or not they allow these
differences to create problems depends on their attitude. If they
respect each other’s cultures, then differences can add richness and
variation to everyone’s lives. If they are intolerant and prejudiced
then differences can become a source of friction.
A
group of Bahá’ís from all over the world
The
Oneness of Religion
The third basic
Bahá’í principle follows on from the other two. Bahá’ís believe that
the founders of the world's great religions have all come from God, and
that the teachings which they brought are all part of a single divine
plan. It follows from this that there is really only one religion—the
religion of God. Each different Faith is like another chapter in the
same book.
If we look at
the original teachings of the great prophets, there are many common
themes. Basic religious morals change little from one Faith to another.
They all condemn murder, lying, cheating, dishonesty and so on while
telling their followers to love God, love other people, be selfless and
trustworthy etc. Apparent differences between the religions are partly
due to the fact that the followers of religions tend to add ideas to
the original message. Arguments start over how to interpret and apply
the teachings, resulting in power struggles between different groups.
Eventually the religion splits into various sects, each with its own
version of the ‘truth’. Such versions can then be used as an excuse for
one group of people to feel superior to another. Prejudice and
tribalism can set in. If tensions exist between the groups then
violence and strife often result. If religion is found to be the cause
of conflict, the Bahá’í view on this is simple. The whole point of
religion is to bring about understanding and fellowship amongst people.
If, instead, religion divides people and causes bloodshed then it would
be better to have no religion at all.
There are also
genuine differences between Faiths. The world's great religions were
revealed at different times to different societies. Abraham's message
was given to a primitive nomadic family group, Christ preached to the
Palestinians under Roman occupation, Muhammád brought teachings for the
warring tribes of the Arabian Desert and Bahá’u’lláh addressed a world
in the grips of the industrial revolution. Because of this, there are
bound to be differences, especially in social teachings which give
practical advice on everyday life. Bahá’ís believe that these social
teachings are suited to the needs of the society to which they are
given and so they vary from religion to religion. Humanity can be
compared to a pupil going through school. Each teacher adds to and
builds on what the pupil learnt in the previous year. Often ideas have
to be changed if they were over-simplified in an earlier year, but this
does not mean that the earlier work was wrong. In the same way, Bahá’ís
believe in and accept all the great Messengers of the past. They
believe that Bahá’u’lláh is the latest Messenger from God and that He
has brought social teachings which are suited to our present
civilisation. It goes without saying that Bahá’ís expect God to send
another Messenger in the fullness of time and that Her/His teachings
will replace those of Bahá’u’lláh.
Life
After Death
In the Bahá’í
Writings life is shown as a never-ending process of spiritual discovery
and development. This process begins at birth when a person starts to
develop. Gradually, they learn the intellectual and spiritual skills
that will be needed for progress. When that person becomes an adult,
they have to take responsibility for their own moral and spiritual
progress, because these now depend entirely on the efforts they makes.
Progress comes about through meeting and overcoming the daily struggles
of life. In this way, a person deepens their understanding and develops
spiritual qualities. These qualities include love, compassion,
forgiveness, steadfastness, humility, just to name a few. This
understanding helps them to relate better to themselves, to others and
to God.
When physical
death comes, Bahá’ís believe that the individual’s soul continues to
grow and develop in a spiritual after-life. Bahá’u’lláh has told us
that we cannot imagine or understand the next life, so His teachings do
not contain any graphic descriptions of what it will be like. He tells
us that it is as hard for us to imagine the next world as it is for a
child developing in its mother's womb to imagine the world it will
enter at birth. Following on from this idea of a spiritual after-life
in another dimension, Bahá’ís do not believe in reincarnation.
According to
Bahá’u’lláh , the terms ‘Heaven’ and ‘Hell’ refer to the state of our
spiritual well-being, not places. Heaven is nearness to God; hell
remoteness from Him. In the Hidden Words Bahá’u’lláh says, “Love Me
that I may love thee. If thou lovest Me not, My love can in no wise
reach thee. Know this, O servant”. (Bahá’u’lláh, Arabic Hidden Words no
4). As to the nature of the soul Bahá'u'lláh tells us:
“Know thou of a
truth that the soul, after its separation from the body, will continue
to progress until it attaineth the presence of God, in a state and
condition which neither the revolution of ages and centuries, nor the
changes and chances of this world can alter. It will endure as long as
the Kingdom of God, His sovereignty, His dominion and power will
endure”. (Bahá’u’lláh, Gleanings p 155).
And He
continues: “It is clear and evident that all men shall, after their
physical death, estimate the worth of their deeds, and realize all that
their hands have wrought”. (Bahá’u’lláh, Gleanings p 171).
In another
place, Bahá'u'lláh mentions that the soul “is exalted above, and is
independent of all infirmities of body or mind” (Bahá’u’lláh, Gleanings
p 154) and likens it to the light of a lamp. However, “The nature of
the soul after death can never be described, nor is it meet and
permissible to reveal its whole character to the eyes of men”... “The
world beyond”, he continues, “is as different from this world as this
world is different from that of the child while still in the womb of
its mother”. (Bahá’u’lláh, Gleanings p 157)
What about
people who claim no belief in God but who live a good life and perform
good deeds? Bahá’ís believe that these people will progress in the next
world as they have learnt lessons and developed skills which are needed
there. What about young children (or unborn children) who die?
Bahá’u’lláh continues:
“These infants
are under the shadow of the favour of God; and as they have not
committed any sin, and are not soiled with the impurities of the world
of nature, they are the centres of the manifestation of bounty, and the
Eye of Compassion will be turned upon them”. (Abdu’l-Bahá, Some
Answered Questions p 240)
2
Authority
Bahá’u’lláh
wrote many letters and books during his lifetime. They contain his
teachings and laws and are the ultimate authority for Bahá’ís, since
they contain God’s message for today. Bahá’ís try to obey the laws of
their religion and to bring their behaviour in line with them.
When talking
about the importance of these laws Bahá’u’lláh says:
“Think not that
We have revealed unto you a mere code of laws. Nay, rather, We have
unsealed the choice Wine with the fingers of might and power.”
(Bahá’u’lláh, Kitab-i-Aqdas p 21)
The Bahá’í laws
offer guidelines on everyday life. They are not intended to restrict
people but to liberate society from many of its problems.
A
copy of a page from Bahá’u’lláh’s book of Laws.
Bahá’u’lláh had
clearly stated in His Will that after His passing, the Bahá’ís were to
turn to his son ‘Abdu’l-Bahá for guidance and clarification on His
teachings. ‘Abdu’l-Bahá had the authority to interpret Bahá’u’lláh’s
writings. ‘Abdu’l-Bahá is an example and role model for all Bahá’ís to
follow.
‘Abdu’l
Bahá as a young man
‘Abdu’l-Bahá’s
successor was his grandson, Shoghi Effendi and was named by him as
Guardian of the Bahá’í Faith. Bahá’ís turned to him for advice and
clarification on the Holy Writings. After the Guardian’s death,
authority passed in 1963 to an elected Council of 9 members, known as
the Universal House of Justice. The Universal House of Justice has the
right to legislate on any matters not revealed in Bahá’u’lláh’s
writings.
The Structure of
the Elected Institutions
There are no
clergy in the Bahá’í Faith. Instead, the affairs of the Faith are
overseen by elected bodies. There are three levels of elected
administrative bodies. These are the Local Spiritual Assemblies, the
National Spiritual Assemblies and the Universal House of Justice. The
Local Spiritual Assemblies are elected every year in every district
where at least nine adult Bahá’ís live. The National Spiritual
Assemblies are also elected once a year in each country by locally
elected delegates. The Universal House of Justice is elected once every
five years at an International Convention by the members of all the
National Spiritual Assemblies in the world.
The
Building Where the Universal House of Justice meets at the Bahá’í World
Centre in Haifa, Israel
The
Control of Power
Bahá’u’lláh has
given authority to the Assemblies and not to the individuals who make
up those Assemblies. In fact, no individual Bahá’í can tell any other
Bahá’í what they should or should not be doing. The Assemblies
themselves can only take decisions when they meet. Bahá’ís can query
decisions made by the Assemblies and ask them to reconsider an issue.
Ultimately Bahá’ís are expected to obey the decisions of their
Assemblies.
3
Religion and Science
The Bahá’í Faith
teaches that science and religion must work hand in hand. Both are
important tools that people can use to investigate the truth about life
and the world we live in. Bahá’ís disagree with the belief that
science and religion are separate areas which clash and disagree with
each other. Bahá’u’lláh taught that if religious beliefs are
unreasonable and contradicted by science, then they are mere
superstition. Equally, science needs the moral guidance which religion
offers in order to ensure that scientific discoveries are used for the
good of humanity and not for its destruction.
Here is a short
passage from ‘Abdu’l-Bahá about this subject:
“If
religious beliefs and opinions are found contrary to the standards of
science, they are mere superstitions and imaginations; for the
antithesis of knowledge is ignorance, and the child of ignorance is
superstition. Unquestionably there must be agreement between true
religion and science. If a question be found contrary to reason, faith
and belief in it are impossible, and there is no outcome but wavering
and vacillation. “(Abdu’l-Bahá. The Promulgation of Universal
Peace, p 181)
4.
Expressing Our Spirituality
Prayer
and Meditation
At the heart of
many peoples' religious belief there is often a spiritual or
mystical
experience. Bahá’u’lláh teaches that prayer and meditation are ‘food’
for the spirit and a way in which we can communicate with God. In the
same way as a person's spirit can be uplifted by beautiful music, it is
fed by prayer and meditation. The saying of a daily obligatory prayer
is a law. An example of an obligatory prayer is given below:
“I
bear witness, O my God, that thou hast created me to know Thee and to
worship Thee. I testify, at this moment, to my powerlessness and to Thy
might, to my poverty and to Thy wealth. There is none other God but
Thee, the Help in Peril, the Self- Subsisting.” (Bahá’u’lláh)
The keeping of
this law is essential to spiritual well-being. Bahá’u’lláh recommends
prayer in the following passage;
“Intone,
O My Servant, the verses of God that have been received by thee, as
intoned by them who have drawn nigh unto Him, that the sweetness of
their melody may kindle thine own soul, and attract the hearts of all
men. Whoso reciteth, in the privacy of his chamber, the verses revealed
by God, the scattering angels of the Almighty shall scatter abroad the
fragrance of the words uttered by his mouth, and shall cause the heart
of every righteous man to throb.” (Bahá’u’lláh, Gleanings p 295)
Many families
and individuals hold regular devotional meetings in their homes and
invite their friends and neighbours.
A
musical devotional gathering in the UK
Fasting
Another way in
which Bahá’ís express their spirituality is through fasting. Once a
year from March 2nd – March 21st, all adult Bahá’ís who are able to,
fast. This involves not eating or drinking between the hours of sunrise
and sunset. Avoiding food is symbolic of people’s attempts to avoid
anything which is not pleasing to God. It is a time of prayer and inner
cleansing for Bahá’ís.
Bahá’í
Houses of Worship
As mentioned
before, there are no Bahá’í clergy and there are also no churches.
Bahá’í Temples are dedicated to the Unity of God, the Unity of all His
Prophets, and the Unity of all Humankind. They are simple in basic
design and welcome peoples of all Faiths and nations who wish to come
and pray or perhaps just to enjoy their atmosphere of quiet
tranquillity and peace. There are photographs of some Bahá’í Temples on
the following pages.
New
Delhi, India
Wilmette,
near Chicago, USA
Kampala,
Uganda, Africa
Panama,
Central America.
Service
A key way in
which Bahá’ís express their spirituality is through service. Abdul’Baha
reinforces this in the following passage:
“And
the honor and distinction of the individual consist in this, that he
among all the world's multitudes should become a source of social
good. Is any larger bounty conceivable than this, that an
individual, looking within himself, should find that by the confirming
grace of God he has become the cause of peace and well-being, of
happiness and advantage to his fellow men? No, by the one true
God, there is no greater bliss, no more complete delight.”
(`Abdu'l-Baha: Secret of Divine Civilization, Pages: 2-3)
There are many
service projects run by Bahá’ís all over the world. The Office of
Social and Economic Development at the Bahá’í World Centre in Haifa
co-ordinates many of these. Bahá’ís are encouraged to undertake periods
of service during their lives, and many young people complete a ‘year
of service’ by taking a break from their studies or work.
Young
people who have learned computer skills as a result of attending a
Bahá’í service project in Ghana. (Photo from
http://news.bahai.org)
Community
Gatherings
Bahá’ís have the
opportunity to meet each other on the first day of every
Bahá’í month at
their local Nineteen Day Feast. This meeting is held every 19 days
(there are 19 days in a Bahá’í month) and it provides a chance for
Bahá’ís to pray together, discuss the community's affairs, and to
socialise with each other. It is therefore an important part of Bahá’í
Community Life.
5.
Ethics and Relationships
How Bahá’ís make
moral decisions
Bahá’ís believe
that moral decisions should be based on the teachings of Bahá’u’lláh,
the example of Abdu’l-Bahá, the advice given by Shoghi Effendi.
Although each individual is responsible for their own decisions,
Bahá’ís will often come to a final decision through a process of
consultation with their Local or National Spiritual Assembly. They can
also ask the Universal House of Justice for advice. In addition,
Bahá’ís are expected to respect and obey the government of the country
in which they live.
Consultation
– Seeking the Truth
When the members
of a Bahá’í Assembly meet, the purpose of their consultation is to seek
out the truth. Each member should give their point
of view or
opinion but, having done so, should let go of it, regarding it as the
property of the Assembly. Members of the Assembly, aided by prayer,
should have the humility to feel no egotistical attachment to their
ideas. If an Assembly finds it does not have enough information to
reach a decision then it should postpone making that decision.
‘Abdu’l-Bahá has put it like this:
“They
must . . . proceed with the utmost devotion, courtesy, dignity, care
and moderation to express their views. They must in every matter search
out the truth and not insist upon their own opinion, for stubbornness
and persistence in one's view will lead ultimately to discord and
wrangling and the truth will remain hidden. The honoured members must
with all freedom express their own thoughts, and it is in no wise
permissible for one to belittle the thought of another. . . “(Selections
from the Writings of Abdul’Baha, p 88)
None of this
should be taken to indicate that Bahá’ís shy away from conflicting
opinions. ‘Abdu’l-Bahá has said that,
“The shining spark of truth cometh only
after the clash of differing opinions.” (Selections from the
Writings of Abdul’Baha, p 88))
Ideally the
final decision should be unanimous, but majority voting is allowed.
However, the decision then becomes the decision of the Assembly, to be
supported by all its members. There are no minority reports, and no
dissenting voices outside of the meeting. The reason for this is
simple. If a wrong decision is wholeheartedly implemented, the error
will soon become obvious and it can be changed.
The
Independent Investigation of Truth
So many of
today's problems stem from the fact that people blindly follow
traditions, and other people's ideas without ever questioning them. It
is our responsibility to make up our own minds about things and not to
do something just because everyone else seems to be doing it. Personal
search for truth also means that we have to think about what we are
doing and how we are running our lives. It allows us to see other
people's points of view. In connection with this ‘Abdu’l-Bahá
said; “The fact that we imagine ourselves to be right and everybody
else wrong is the greatest of all obstacles in the path towards unity,
and unity is necessary if we would reach the truth, for truth is one.”
(Abdul’Baha, Paris Talks p 136)
Evil
Bahá'ís have no
belief in a supernatural anti-God or devil. Bahá'u'lláh speaks of the
“Satan of self” (Kitáb-í-Iqán), p. 72); thus we are responsible for our
own behaviour and cannot blame it on external forces. In the Bahá’í
teachings, evil is the absence of good just as darkness is the absence
of light. It is our egos that turn us away from the teachings of God.
6.
Rights and Responsibilities
Bahá’u’lláh
taught that personal freedoms have to be given up at times to protect
the wider freedoms of the majority of the population.
Probably the
most basic of all Bahá’í teachings is the unity of humanity. The
establishment of a lasting international peace will only be possible
when we all come to understand that all human beings on the planet are
our human brothers and sisters, all created by the same God. “The well-being of mankind, its peace and
security, are unattainable unless and until its unity is firmly
established.” (Bahá’u’lláh, Kitab-i-Aqdas p 11)
For unity to be
achieved all people have to be treated equally and fairly.
Here are 3 areas
of inequality which the Bahá’í writings identify as being critical:
- Inequality
based on gender.
- Inequality
based on race, class or religion.
- Inequality
of wealth (particularly between countries, but also within them).
1.
Equality of Opportunity for Men and Women.
Men and women
are compared to the two wings of the bird of humanity and both must be
strong if the bird is to fly. Women have a vital role to play in
bringing about world peace.
2.
The Elimination of Prejudice
Prejudice can
take many forms: prejudice of race, religion or class. They all destroy
any real possibility of unity. Bahá’u’lláh says:
“Know ye not why
We have created you all from the same dust? That no one should exalt
himself over the other. Ponder at all times in your hearts how ye were
created. . .” (Bahá’u’lláh, Arabic Hidden Words no 68)
Bahá’u’lláh laid
down at least two important ways of overcoming such prejudices. One was
universal education and another was the adoption by all the nations of
the world of an international auxiliary language:
“. . . the day
is approaching when all the peoples of the world will have adopted one
universal language and one common script. When this is achieved, to
whatsoever city a man may journey, it shall be as if he were entering
his own home.” (Bahá’u’lláh, Gleanings p 249)
3.
The Elimination of Extremes of Wealth and Poverty
The unity of
mankind taught by Bahá’u’lláh is a unity which must be based on justice
and fairness for all the peoples of the world. A cause of much
injustice in the world today is the fact that there are huge extremes
of wealth on the one hand and poverty on the other. It has been
estimated that the 25% of the world's population living in the
industrial countries consumes about 80% of the world's wealth. In sharp
contrast, the 50% of the world's population living in poorer countries
take only 5% of its wealth. Even within a ‘rich’ country such as the
United Kingdom, there is a huge difference between the rich and the
poor. Bahá’u’lláh said that economic injustice is a moral evil and as
such is condemned by God. ‘Abdu’l-Bahá wrote that:
“When we see poverty allowed to reach a
condition of starvation, it is a sure sign that somewhere we shall
find tyranny.” (Abdul’Baha, Paris Talks p 153)
Although
Bahá’u’lláh accepted the idea of people owning their own land or home
and the need for private enterprise, he recommended the use of profit
sharing in an economy which would replace wasteful competition with
co-operation. He did not suggest that all people should earn the same
wages, but rather that people's earnings should be placed within
limits. Everyone should have a basic standard of living but on the
other hand it should be impossible to accumulate vast and unnecessary
wealth.
7
Global Issues
Health
Bahá’ís are
advised to consult a competent doctor when they are unwell. Many
diseases have physical causes which conventional medicine can heal.
However, much ill health is due to psychological and spiritual
difficulties. In this case, prayer and meditation can be helpful.
Happiness leads to health whereas depression leads to illness.
Bahá’ís avoid
alcohol and recreational drugs – a major source of ill health. They
should observe moderation in all things, not eat unless hungry, and eat
simple, wholesome foods. Smoking is strongly discouraged but not
forbidden. In the future many illnesses will be treated using diet.
An
International Language
A major barrier
to world unity is the problem of not being able to speak to people from
other lands because we do not share a common language with them. To
overcome this situation Bahá’u’lláh spoke of the need for a universal
language, either chosen from existing languages or devised specially
(Esperanto is an example of a ‘made-up’ language). People would learn
this as well as their own language so that people the world over could
talk to each other. This would avoid many misunderstandings which are
caused by problems of communication.
Animal
Rights
The Bahá’í Faith
teaches that animals should be treated with kindness. To develop
spiritually we must recognise that all of creation is linked, and that
we should show love and respect for every single living creature on the
planet. Parents have a responsibility to bring up their children to be
kind to animals. In some ways, it is worse to be cruel to animals than
to another person, because they are helpless and often unable to
express their hurt.
“ To blessed
animals the utmost kindness must be shown, the more the better.
Tenderness and loving kindness are basic principles of God’s heavenly
kingdom. “(Selections from the Writings of Abdu’l-Bahá, p 160)
The Bahá’í
Writings also predict that in the future, meat will not be eaten and
animals will not be slaughtered for food. Humanity will get the bulk of
its food from grains, fruits and vegetables.
The
Environment
Bahá’u’lláh
taught his followers to develop a sense of world citizenship and to
look after the earth. His writings show a deep respect for the natural
world and for the interconnectedness of all things. Bahá’ís are also
expected to contribute to the establishment of a prosperous and united
world civilization. The inspiration and the vision for this
civilization are captured in Bahá’u’lláh’s words: “The earth is but one
country, and mankind its citizens.” Nature reflects the qualities and
attributes of God and should, therefore, be greatly respected and
cherished. Understanding nature as a reflection of the majesty and an
expression of the purpose of God inspires a deep respect for the
natural world:
Bahá’ís run many
conservation and sustainable development projects around the world.
![[Bryan+Way+Watering+2+Feb+2008.jpg]](Shrubs.jpg)
Bahá’ís
planting shrubs to help prevent erosion of sand dunes in New Zealand.
War
Over 100 years
ago Bahá’u’lláh wrote to the kings and rulers of the world urging them
to establish a global system of collective security to prevent war.
“O
Rulers of the earth! Be reconciled among yourselves, that ye may need
no more armaments save in a measure to safeguard your territories and
dominions. Beware lest ye disregard the counsel of the All-Knowing, the
Faithful. Be united O Kings of the earth, for thereby will the tempest
of discord be stilled amongst you, and your people find rest, if ye be
of them that comprehend. Should anyone among you take up arms against
another, rise ye all against him, for this is nought but manifest
justice.” (Bahá’u’lláh, Gleanings p 254).
In these messages Bahá’u’lláh warns the kings and rulers of the
catastrophic
consequences
should they ignore Him. No one, however, arose to try to
bring about an
international peace treaty. Thus humanity's fate was sealed and the
First World War and all the other wars that have torn the world apart
in the 20th century became, more or less, inevitable.
To be effective,
an international system of collective security would require some sort
of international police force or standing army supplied by the
countries of the world, but under the control of an organisation like
the United Nations or whatever succeeds it. Bahá’ís would support this
and are therefore not pacifists. They believe that all countries should
disarm simultaneously.
World
Peace
Bahá’ís believe
that in the near future the nations of the world will come
together to
establish a system of collective security for this planet because
it is the Will
of God. In fact Bahá’ís view the remarkable pace and astonishing nature
of current world events as clear evidence that humanity is being thrust
ever more rapidly towards this goal.
Interfaith
Dialogue
Since the
mid-1800s, Bahá’ís have been active in promoting interfaith dialogue
and understanding. Bahá’í teachings state that all the world’s
principal religions are valid and progressive stages in the development
of humanity’s relationship with God. Bahá’u’lláh tells his followers to
"consort with the followers of all religions in a spirit of
friendliness and fellowship,” (Baha'u'llah: Gleanings, Page: 95)
Bahá’ís are
actively involved in numerous interfaith initiatives at local, national
and international levels. Bahá’ís participate in such interfaith
efforts as the Council for a Parliament of the World's Religions , the
Tripartite Forum on Interfaith Cooperation for Peace and the Committee
of Religious Non-Governmental Organizations at the United Nations.
Bahá'ís have an
open attitude to other faiths, and are expected to treat members of
other faiths with friendship and peace. There is no compulsion on the
children of Bahá'ís to accept their parents' faith. The Bahá'í
community actively tries to reduce conflict between religions, and to
encourage cooperation between different faith communities.
Bahá'ís do not
believe that their faith contains the final and complete truth of
religion. They think it is the most complete set of truths available in
our present time but that other revelations will be sent from God in
the future. Since Bahá'ís believe that all religions come from a single
source they are happy to study other religions as 'earlier chapters of
the same changeless faith of God'.
Bahá'ís hope
that by engaging in dialogue with other faiths they can promote unity.
They also accept that the Bahá'í faith can benefit from the insights of
the other faiths.
Bahá’ís
Host Interfaith Activities in Cameroon