What this unit containsIt reflects of the Bahá’i beliefs of: an eternal covenant of God and the covenant of Bahá’u’lláh; the nature of a manifestation of God. It explores questions of what it means to lead a Bahá’i life and examines some of the social principles of the Bahá’i Teachings.It provides pupils with an opportunity to explore and compare the Bahá’i beliefs and concepts with pupils knowledge about other religions.

Where the unit fits and how it builds upon previous learning

- It explores the reason behind the diversity of religious expression and traditions from a Bahá’i perspective

- It adds another religious tradition to those already studied and allows pupils to reflect on previous knowledge in relationship to Bahá’i concepts and teachings.

- The Bahá’i Faith can be used to consider the implications of a relatively modern religion- The social principles of the Bahá’i Faith offers opportunities for cross curricular links with

citizenship- It can be used in preparation for the Edexcel Board GCSE which provides an option of the

Bahá’i Faith in Units A & H - This Unit may fit best in year 8 or 9.

Extension activities and further thinking Written or PowerPoint presentation project, individually, in pairs or groups based on the document the Promise of World Peace- what are the barriers for world peace according to the Bahá’i faith? How can each one of us work towards world peace?

VocabularyManifestation of GodBahá’u’lláhAbdu’l-BaháShoghi EffendiThe Báb

Bahá’isBábisMulla Hussayn

Universal House of Justice Spiritual Assembly,Nineteen Day Feast, Covenant Revelation

GuardianSiyah-Chal

SMSC/Citizenship

Links with geography and history Global citizenship and personal responsibility. Democracy and leadership Links & use of ICT through research and presentation

The Bahá’i Faith – KS3 Unit

Teachers’ Notes corresponding to each session plan are provided at the end of this unit.

1

Unit 1 Session 1: The Eternal Covenant

Learning objectivesAT1

AT2

Suggested teaching activities Sensitivities, points to note, resources

Students should:• Know what Bahá’is believe about the nature of Manifestations of God.

• Understand the role of the Manifestations of God.

• Be able to explain eternal covenant of God & the covenant of Bahá’u’lláh.

• Discuss what distinguishes the Manifestations of God from ordinary people by drawing on the Bahá’i beliefs, own knowledge and learning from other faiths. •Know that Bahá’is believe that religion is continually revealed.

• Explain from a Bahá’i perspective the reasons for religious diversity.

√

√

√

√

√

√

√

Introduce to students:• The basic Bahá’i principle of the oneness of God and the Bahá’i belief that all the major faiths and their messengers originate from the same God. The most recent religion is called the Bahá’i Faith and the messenger of the Bahá’i Faith is called Bahá’u’lláh which means the ‘Glory of God’.• The Bahá’is refer to these messengers of God as “Manifestations of God”, which they believe reflect the perfections/ attributes / qualities of God, like a perfect mirror.• Discuss the meaning of a covenant and introduce the Bahá’i belief of an eternal covenant between God and Humanity, and the covenant of Bahá’u’lláh. Explore the promises and the responsibilities. Students Could:• Produce a “mind map” type diagram of the Bahá’i understanding of the relationship between religious traditions, messengers and God. Or:• In groups, drawing on the knowledge from the Bahá’i teachings and the teachings of other faiths, discuss, compare and contrast:

1. The purpose of manifestations of God?2. What they teach us and what we need to do in return?3. What distinguishes a Manifestation of God from ordinary people?

Possible Homework:Create an abstract symbol that would exemplify the relationship between God, the manifestation of God and the people and explain the symbol by drawing on Bahá’i beliefs about this relationship.

Resources: -Teachers notes-further reading references-quotes from the writings

Sensitivities: - From a Bahá’i perspective it would be disrespectful to draw the manifestations of God. Abstract symbols are acceptable.

- Whenever Bahá’is refer to God or His Messengers they use He/His with a capital ‘H’ as a sign of respect.

- Almighty God, the Creator, is seen as essentially unknowable, beyond human comprehension.

2

Unit 1Session 2: The Early History of the Bahá’i Faith –The Báb

Learning objectivesAT1

AT2

Suggested teaching activities Sensitivities, points to note, resources

Students should:

•Recall the story of Mulla Hussayn and the declaration of the Báb

• Compare & contrast how different manifestations of God received their revelation. Draw from own recollection and knowledge from other faiths.

• Understand that The Báb is regarded both as an independent Messenger of God and a Herald leading to Bahá’u’lláh

√

√

√

√

Introduce to Students:• The early 19th century’s study of religious prophesies and the search for the coming of the next manifestation of God.• Tell the story or let the pupils read the description of Mulla Hussayn’s search for the Promised One and his meeting with the young Siyyid Ali-Muhammad in Shiraz. • Introduce or let the pupils read the description of the Declaration of the Báb to Mulla Hussayn, two hours after sunset on the eve of 22nd of May, 1844. Discuss the signs Mulla Hussayn was looking for and how he found them.• The meaning of Siyyid Ali-Muhammad’s new name, “The Báb”, and His role as a herald.• Watch slides 1 – 6 of PowerPoint, ‘Bahá’i History Slides’ , allowing time for discussion • Give a brief overview of the Bábi movement, how the Bábi community flourished and grew in popularity; how it was attacked by clergy who were jealous of his popularity; the new Prime minister in Iran’s order to execute the Báb in 1850 •Introduce or let pupils read in small groups the events that took place on the 9th July, 1850 in the barrack square of Tabriz, Iran.

Students Could:•Discuss the events surrounding The Báb’s execution (referred to as Martyrdom by Bahá’is)•Role-play the discussions amongst the soldiers who had been ordered to execute The Báb

Possible homework:•Write an article for the local news paper of the time of the event that took place -the Declaration of the Báb (as written by Mulla Hussayn) or about the martyrdom of the Báb, (interviewing a bystander or the commander of the firing squad)• Less able pupils could produce a story-board.

Resources-Map of Persia, Iraq and the Ottoman empire. - PowerPoint: ‘Bahá’i History Slides’ and accompanying notes

Reading for teachers-Teachers notes-further reading references-quotes from the writings.

Sensitivity: - From a Bahá’i perspective it would be disrespectful to draw the manifestations of God or role-play their characters. Role play of eye-witnesses, or reading passages of Their writings is acceptable.

3

Unit 1 Session 3- The Early History of the Bahá’i faith – The Revelation of Bahá’u’lláhLearning objectives

AT1

AT2

Suggested teaching activities Sensitivities, points to note, resources

Students should:• Give a brief description of Bahá’u’lláh’s declaration and His exile.

•Discuss the connection between The Báb and Bahá’u’lláh

• Be able to relate the opposition and suffering of Bahá’u’lláh to the early stage of other religions.

• Reflect and evaluate the impact and tensions of belonging to a religion.

√

√

√

√

Introduce To Students:• Bahá’u’lláh’s early life• View slides 7 – end of PowerPoint ‘Bahá’i History Slides’• Give a brief description of the Bahá’u’lláh’s imprisonment in the Siyah-Chal and the condition He was in. •Read and discuss how Bahá’u’lláh received His revelation and compare it to pupils’ own knowledge of how other manifestations of God received theirs. • Discuss the relationship between the Báb and Bahá’u’lláh. Introduce the Bahá’i ring symbol (slide 25) and compare it to pupil’s homework about symbols.

Recount the circumstances of Bahá’u’lláh’s wrongful imprisonment and describe the events of His release and exile to Baghdad in the depth of winter. This was a turbulent period and a number of the Báb’s followers were claiming leadership of His community, which lead in controversy and division. • Describe how Bahá’u’lláh withdrew to the Mountains in Kurdistan for two years to avoid causing disunity in Bábi community. On His return, He found the Bábi community in disarray. Bahá’u’lláh revitalised the community and raised their spiritual level and over the next eight years the community became greatly respected by the citizens of Baghdad.•Describe how the clergy’s jealousies lead to them opposing and refuting Bahá’u’lláh’s beliefs, resulting in authorities exiling Him again. • Describe the events that took place in the Ridvan garden on the river Tigris between 21st of April to the 2nd of May in 1863, when Bahá’u’lláh declared to members of the Bábi community, that He was the Promised One foretold by the Báb. His followers became knows as Bahá’is. Bahá’u’lláh and His family were exiled from city to city and until eventually they were incarcerated in the prison city of Akka in Palestine. He remained there until His death in 1892. • During these years He revealed volumes of writings on many different topics ranging from the abolition of slavery to the importance of an international language and the promise of future world peace. Students could; •Follow the travels of Bahá’u’lláh on maps, noting the places he visited. Using internet resources, research what these places were like at that time. •Discuss the opposition and suffering of Bahá’u’lláh and compare it with early stages in other religions. •Reflect on how they could stand up for their own beliefs.

Resources-Map of Persia, Iraq and the Ottoman empire.- PowerPoint: ‘Bahá’i History Slides’ and accompanying notes

Reading for teachers-Teachers notes-further reading references-quotes from the writings.

4

Unit 1 Session 4: Bahá’i PrinciplesLearning objectives

AT1

AT2

Suggested teaching activities Sensitivities, points to note resources

Students should:

•Know the basic principles of the Bahá’i faith

• Read and reflect on Bahá’i writings related to different principles.

• reflect on the principles and teachings of the Bahá’i faith and their own beliefs, forming their own opinions.

•Reflect on the impact that these principles may have on their own lives, society development & the world.

√

√

√

√

√

Provide a basic introduction of how Bahá’u’lláh’s teachings were expounded by Bahá’u’lláh’s son, Abdu’l-Bahá, and how Abdu’l-Bahá’s travels and talks in the West made these principles widely known. (Covered in ‘Bahá’i History slides 18 – 24 – see previous session.) • Provide an overview of the principles of the Bahá’i faith, using the PowerPoint presentation: ‘Bahá’i Principles’

Students could: Be assessed on work from this session.Group work on one of the principles:

1. Read and discuss the meaning of the quotes about the chosen the principle.2. Reflect on its implication on your personal life.3. Reflect on what the world would be like if everybody lives according to these principles. 4. Write and present a vision for the future where these principles are applied.

Plenary: bring visions together and make one worldwide vision with all the different principles. Reflect on how principles may influence each other. Reflection: how can each individual contribute towards the vision?

or students could: produce a project• Relating one or more of these principles to the concept of global citizenship• Consider one of these principles in the context of the time they were developed, e.g. the equality of men & women and the involvement of Bahá’is in the campaign for women’s suffrage.

Resources-PowerPoint presentation: ‘Bahá’i Principles’ with accompanying notes

-list of principles

-quotes about each principle

Reading for teachers-Teachers notes-further reading references-quotes from the writings on slides

5

Students should:• Know the basic content of the major Bahá’i texts

• describe forms & characteristics of worship in the Bahá’i faith

• Know that Bahá’u’lláh’s writings were written in his own hand or scribed by His secretary & checked for accuracy. • know that there are three obligatory prayers to choose from.

• Read some scriptures & draw out key points.

• Study the obligatory prayer and reflect on the relationship between God and mankind

√

√

√

√

√

√

√

√

Introduce to Students: • How the Bahá’i scriptures were revealed and recorded first hand. Bahá’u’lláh often wrote or dictated for hours at the time, as the teachings were revealed through Him. He sometimes had to have two secretaries writing simultaneously in order to record all the writings, as the flow or revelation came so rapidly. Bahá’u’lláh wrote scriptures on all aspects of life, ranging from spiritual development, progression of the soul and life after death to social and spiritual laws, relationships between religions, world government, peace and education. (Mention in brief the different major scriptures.) Bahá’u’lláh also revealed many prayers for different occasions and people, such as: for children and youth, expectant mothers, unity, peace, healing, assistance with difficulties, steadfastness in the faith, progress of the soul after death, etc. • Introduce some of the major scriptures and books and their content. • Explore the duties of a Bahá’i, in particular the nature of obligatory prayer and consider the impact they would have on daily life. •Explore and discuss different forms of worship in the Bahá’i faith such as: fasting, service, work, meditating and prayer,

Students could: • In groups, read the obligatory prayers and draw out key messages and themes. Reflect on the stations of God and mankind and the relationship between them.•Discuss in groups how work can be considered worship. What qualities, virtues and characteristics would be involved? •Discuss and form an opinion of why it is that Bahá’is are asked to pray and read the writings twice a day. What effect may it have on spiritual life and on one’s character?• Consider the impact of first-hand written revelation on the accuracy of Bahá’u’lláh’s teachings. •Read and discuss the prayer for youth (see notes for this session.)

Possible home work:• Compare the Bahá’i fast, its purpose and form with other religions. • Interview a member of your local Bahá’i community the impact that worship have on their everyday life.• Explore the Hidden Word: “Bring thyself to account each day,” and reflect on the impact it may have on your development.

Resources – Artefacts-The Most Holy Book- Kitabi- Aqdas, the Book of Laws.-the three Obligatory Prayers-Bahá’i prayer book-The Hidden words-Pictures of Shrines of the Báb & Bahá’u’lláh(Slides 14-16, Bahá’i History) Reading for teachers-Teachers notes-further reading references-quotes from the writings.

Sensitivity:-If copies of the Bahá’i scriptures are to be used as artefacts, they should be handled respectfully.- Whole texts downloaded from the net should not be presented as artefacts.

Unit 1 Session 5: Bahá’i Scriptures and WorshipLearning

ObjectivesAT1

AT2

Suggested Teaching Activities Sensitivities, points to note, resources

6

Students should:• Know the basic content of the major Bahá’i texts

• describe forms & characteristics of worship in the Bahá’i faith

• Know that Bahá’u’lláh’s writings were written in his own hand or scribed by His secretary & checked for accuracy. • know that there are three obligatory prayers to choose from.

• Read some scriptures & draw out key points.

• Study the obligatory prayer and reflect on the relationship between God and mankind

√

√

√

√

√

√

√

√

Introduce to Students: • How the Bahá’i scriptures were revealed and recorded first hand. Bahá’u’lláh often wrote or dictated for hours at the time, as the teachings were revealed through Him. He sometimes had to have two secretaries writing simultaneously in order to record all the writings, as the flow or revelation came so rapidly. Bahá’u’lláh wrote scriptures on all aspects of life, ranging from spiritual development, progression of the soul and life after death to social and spiritual laws, relationships between religions, world government, peace and education. (Mention in brief the different major scriptures.) Bahá’u’lláh also revealed many prayers for different occasions and people, such as: for children and youth, expectant mothers, unity, peace, healing, assistance with difficulties, steadfastness in the faith, progress of the soul after death, etc. • Introduce some of the major scriptures and books and their content. • Explore the duties of a Bahá’i, in particular the nature of obligatory prayer and consider the impact they would have on daily life. •Explore and discuss different forms of worship in the Bahá’i faith such as: fasting, service, work, meditating and prayer,

Students could: • In groups, read the obligatory prayers and draw out key messages and themes. Reflect on the stations of God and mankind and the relationship between them.•Discuss in groups how work can be considered worship. What qualities, virtues and characteristics would be involved? •Discuss and form an opinion of why it is that Bahá’is are asked to pray and read the writings twice a day. What effect may it have on spiritual life and on one’s character?• Consider the impact of first-hand written revelation on the accuracy of Bahá’u’lláh’s teachings. •Read and discuss the prayer for youth (see notes for this session.)

Possible home work:• Compare the Bahá’i fast, its purpose and form with other religions. • Interview a member of your local Bahá’i community the impact that worship have on their everyday life.• Explore the Hidden Word: “Bring thyself to account each day,” and reflect on the impact it may have on your development.

Resources – Artefacts-The Most Holy Book- Kitabi- Aqdas, the Book of Laws.-the three Obligatory Prayers-Bahá’i prayer book-The Hidden words-Pictures of Shrines of the Báb & Bahá’u’lláh(Slides 14-16, Bahá’i History) Reading for teachers-Teachers notes-further reading references-quotes from the writings.

Sensitivity:-If copies of the Bahá’i scriptures are to be used as artefacts, they should be handled respectfully.- Whole texts downloaded from the net should not be presented as artefacts.

Unit 1 Session 6: The Bahá’i Administrative SystemLearning objectives A

T1

AT2

Suggested teaching activities Sensitivities, points to note, resources

7

Students should:

• Understand the Bahá’i administrative system.

• Discuss the role of the Guardianship and the universal House of Justice in maintaining unity in the Faith.

• Understand the concept of authority in the Bahá’i tradition

•Compare and contrast the Bahá’i election and decision-making processes with national and governmental practices.

•Investigate and explain the impact of Bahá’i teachings on individuals, communities and the world.

√

√

√

√

√

√

Explain to students:•That the authority to interpret Bahá’u’lláh’s writings rests only with His eldest son Abdu’l-Bahá. However, in the Will and Testament of Abdu’l-Bahá, he appointed his eldest grandson, Shoghi Rabbani Effendi to be the guardian of the Faith, translator and the expounder – but not interpreter- of Bahá’u’lláh’s writings. • Some of Shoghi Effendi’s greatest contributions to the Faith were the translations of Bahá’u’lláh’s writings into English, commissioning further translations into many different languages from across the globe and the development of the Bahá’i administrative system, as revealed by Bahá’u’lláh. • Introduce the different levels of the Bahá’i administrative system and their roles and authority. Further introduce the contributions that individual members can make to the administrative bodies through the ‘Nineteen day feast’. • Introduce the principles of Bahá’i elections into these institutions. • Discuss the principles behind the decision making processes- Bahá’i consultation. Students Could:• Discuss the role of Abdu’l-Bahá, Shoghi Effendi and the Administrative system in protecting the Faith from division and the formation of sects. •Draw diagrams of the Bahá’i Administrative system•Discuss the principles behind Bahá’i elections and compare it to national election. Consider the impact. • In small groups apply the principles of consultation on solving a problem. Draw on spiritual writings and prayers to guide you. Discuss principles and practice of Bahá’i Consultation

Possible Assessment Task:Research into the Bahá’i perspective of the barriers for peace. Draw on the Bahá’i teachings, administration and practice to discuss how these support the development of unity, harmony and peace. Reflect on own beliefs. More able pupils could also relate these to different world summits, non-governmental organisations’ efforts.

Resources- PowerPoint: ‘Bahá’i History Slides’ (Photos of ‘Abdu’l-Bahá, Shoghi Effendi and significant Bahá’i buildings)

-flow chart of the Bahá’i administration system-the book, The Promised of World Peace.

Reading for teachers-Teachers notes-further reading references-quotes from the writings.

A brief introduction to the Bahá’í faith:

The Bahá’í belief is centred upon the existence of one God, alone and transcendent, unknowable in essence, beyond physical description or limitation, Creator and Lord of an infinite number of physical and spiritual worlds, and active in history through the agency of the Holy Spirit, the Angels, the Messengers and Prophets and the lives and deeds of pious men and women everywhere.

8

The pivotal principles of the Bahá’í Faith are unity, peace and advancement. Unity is expressed in three inter-related ways: unity of God, the unity of religion and the unity of humanity.

The Bahá’í Faith is an independent world religion with a single tradition, having a sole focus of authority in its sacred scriptures, as revealed by its founder, Bahá’u’lláh (1817-1892), and having a clearly demonstrated line of succession through Bahá’u’lláh’s eldest son Abdu’l-Bahá (1844-1921), Abdu’l-Bahá ’s eldest grandson Shoghi Effendi (1897-1957), the hands of the Cause of God (1957-1963) appointed by Shoghi Effendi, and the election of the Universal House of Justice (1963- present).

The sacred scriptures of the Bahá’í Faith contain a complete system of theology, devotional writings, laws for individual worship and moral behaviour, teachings for the foundation of a just and peaceful society, a calendar and an administrative system combining the best elements of elected and appointed institutions.

The chief goal of the Bahá’í Faith is peace. This is embodied in a whole range of related teachings, such as: the equality of men and women, the abolition of all forms of prejudice, the abolition of extremes of poverty and wealth, the establishment of a sovereign world government, the promotion of a universal auxiliary language and the implementation of universal compulsory education founded on, and engendering spirituality and morality.

Bahá’u’lláh taught that God has revealed, and will continue to reveal, His message to humanity progressively over the ages, through a succession of great Messengers. Their essential spiritual teachings are always the same, having been given according to the conditions of the age and the capacity of the human race to grasp them. This is partly what motivates the Bahá’ís to work in a spirit of friendship and concord with the followers of other religions, in their striving for a peaceful world.

Some useful resources:Please note some of the books mentioned can be found on the following web pages: http://reference.bahai.org/en/t/http://bahai-library.com/?collection=Book

or by downloading Ocean ( a reference library) from the following web page:http://www.bahai-education.org/ocean/

Other useful web sites (information about the faith):http://www.bahai.org/http://www.bahai.org.uk/

9

http://www.northill.demon.co.uk/bahai/http://en.wikipedia.org/wiki/Bahai

Power point presentations about different aspects of the faith, such as: Martyrdom of the Báb, can be found onwww.nybahai.org

Bahá’í Books to be used within the school as artefacts can be purchased through www.amazon.co.uk or through the Bahá’í Book shop: http://www.bahai-publishing-trust.co.uk/acatalog/info.html Bahá’í Books UK5 Station Approach, Oakham, Rutland, LE15 6QW

(+44) 01572 722780 fax 724280

Teachers’ Notes

Session 1: The Eternal Covenant of God and the Covenant of Bahá’u’lláh The Eternal CovenantGod's promise to humanity is that He will never leave us without guidance. He has always provided for our spiritual needs through a series of Messengers and will continue to do so in the future. We know the names and the teachings of some of these Messengers, such as Moses, Christ, Muhammad, Krishna and Buddha – others are lost to unrecorded History. Each One was entrusted with a message from God to tell us how to live in a particular age. Each Manifestation of God is a unique individual, with a name and personality of His own, but on another level they are all part of the same one divine spirit. Bahá'ís believe that the Messenger for the present time is Bahá'u'lláh. The term "Manifestation of God" is used to refer to these Prophets or Messengers.

Bahá'ís believe that the basic spiritual laws of truth, honesty, generosity kindness never change. The social laws are developed from one religion to the next, and have varied due to the needs of the time Covenant of Bahá’u’lláhThere is another part of the promise which provides for the protection of a religion and its believers after the passing of its Founder. There has to be a centre of authority in the Faith in order to hold it together and enable its followers to work together. It is only when there is unity that real progress can be made. “Bahá'u'lláh desired that there should not be any ground or reason for disagreement among the Bahá'ís. Therefore, with His own pen He wrote the Book of His Covenant."

In this book Bahá'u'lláh appointed His own Son, Abdu'l-Bahá, to be the Interpreter of His words after His passing. In turn, Abdu'l-Bahá made a will appointing his grandson, Shoghi Effendi, to be the Guardian of the infant faith. After the death of Shoghi Effendi, the Faith was sufficiently strong and widely-established to be able to complete the system laid down by Bahá'u'lláh for administering the affairs of the Cause.

10

This system includes institutions at local, national and international level which are elected in a spiritual atmosphere by secret ballot, without nominations or canvassing. Since the completion of this system, authority belongs to the institutions rather than to any individual. There are now Bahá'ís in every country of the world and one hundred years after the passing of its Founder, the Bahá'í Faith remains united.

Further reading:-Introduction to the Covenant www.manvell.org.uk/warwick-leaflets/covenant.htm-Bahá’í concept of God: http://info.bahai.org/article-1-4-0-2.html-Manifestations http://info.bahai.org/bahaullah-manifestation-of-god.html

Some supporting quotes:

Short Obligatory Prayer: 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 first duty prescribed by God for His servants is the recognition of Him Who is the Day Spring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation… It behoveth every one who reaches this sublime station, this summit of transcendent glory, to observe every ordinance of He Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other" –Bahá’u’lláh

"God hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven." -Bahá’u’lláh

"Each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined Revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfils a definite Mission, and is entrusted with a particular Revelation." –Abdu’l-Bahá

Session 2: The Early History of the Baha’i Faith – The Story of The Báb

Declaration of The Báb At A Glance:

11

At the beginning of the 1800s, many religious scholars in the Middle East – both Christian and Muslim- were preparing for what they believed was the coming of a new Messenger from God. Mullá Husayn was the pupil of one Siyyid Kázim, who told him to go to Shíráz in search of the Promised One.

On the evening of 22nd May, 1844, Mullá Husayn was met by a young man wearing a green turban – the sign of a direct descendant of Muhammad- who showed him great kindness and hospitality.

His given name was Mírzá ‘Alí Muhammad, though He took the title The Báb (meaning Gate) Over the course of the night, in response to Mullá Husayn’s questions, The Báb proceeded to lay out proofs that He was, indeed, the

Messenger that Mullá Husayn was seeking. The Báb gave Mullá Husayn a title of his own – Bábu’l-Báb, ‘Gate of the Gate’

The Story of the Declaration of the Báb (Extracts from Mullá Husayn by Lowel Johnson)As Mullá Husayn was in Búshihr, seeking for the promised one, he seemed to be drawn as if by a magnet to the north, and so he moved on to Shíráz. As he reached the gate of the city if Shíráz, he sent his two companions ahead to a certain mosque telling them to stay there until he joined them later. "God willing," he said, "I will join you there for the evening prayer." A short time later, while walking outside the gate of Shíráz, Mullá Husayn suddenly saw a beautiful Youth, who wore a green turban, coming toward him. The Young Man greeted Mullá Husayn with a smile of loving welcome. He took Mullá Husayn into his arms as though he had been a lifelong friend. The Youth invited Mullá Husayn to His home to rest and refresh himself after his journey. Mullá Husayn tried to excuse himself saying he had two friends waiting for him and he must go to meet them. But the Youth said, "Commit them to the care of God. He will surely protect and watch over them." Mullá Husayn could not say "no" to this Young Man, and so he followed Him to the gate of His simple house and the Youth said, "Enter therein in peace, secure." This is a sentence from the blessed Qur'án, a saying of the Prophet Muhammad. Mullá Husayn thought it was a good sign to hear those words in the first house he entered in Shíráz, so he was filled with joy and happiness to be there.

As soon as Mullá Husayn was seated, the servant brought a jug of water, and the Youth invited Mullá Husayn to wash his hands and feet so he would feel refreshed.   Mullá Husayn asked if he could go into another room to wash himself, but the Young Man refused, and instead He poured the water over Mullá Husayn's hands Himself. Then, He gave Mullá Husayn a cool drink and made some tea. After finishing the tea, Mullá Husayn stood up and said, "The time for evening prayer is approaching. I have promised my friends to join them at that hour at the mosque”. The Youth was very calm and courteous, but told Mullá Husayn he must have told his friends he would join them, God willing, but that it seemed as if God had other plans for him. He told Mullá Husayn not to worry about keeping his promise. These words made Mullá Husayn calm and happy, so he prepared for prayer. Mullá Husayn and the Young Man stood side by side as they prayed. This was Mullá Hussayn’s prayer:"I have tried with all my soul, O my God, and until now I have failed to find Thy promised Messenger. I know that Thy word will not fail, and that Thy promise is sure”

After the prayers were finished, the youth asked Mullá Husayn whom he regarded as his new leader now that Siyyid Kázim had passed away. Mullá Husayn said, "Siyyid Kázim told all his followers to leave their homes and travel everywhere and look for the Promised One." The Youth then asked Mullá Husayn if his teacher had given him any signs by which he would know the Promised One. Mullá Husayn answered, "Yes, Siyyid Kázim said that the Promised One would be a pure descendant of the Prophet Muhammad, and of the family of Fátimih. He would be more than twenty and less than thirty years old. He would have knowledge without having studied. He would be of medium height, would not smoke, and

12

would be physically perfect." There was a silence for a while, and then the Young Man said with a strong voice: "Behold, all those signs are manifest in Me!" He then repeated each of these signs of the Promised One, and showed how each one was true about Himself.

But Mullá Husayn did not at first believe. He remembered what Siyyid Kázim had told him, that the Promised One would be a very holy man, very wise, with more knowledge than any other person on earth. He told the Young Man what Siyyid Kázim said, but as soon as he said it, he became very sorry and very afraid. However, Mullá Husayn had decided when he started his search, that he would test the Promised One in two ways: the Promised One must reveal an explanation of part of the Qur'án known as the Súrih of Joseph without being asked to do so, and must explain a book which Mullá Husayn had written. Although Mullá Husayn was very afraid, he asked the Young Man to read his book and explain it to him. The Young Man happily looked at parts of the book, closed it, and then spoke to Mullá Husayn. Within a few minutes, he had explained all the ideas and answered all the questions in it. Then, before Mullá Husayn could answer, the Young Man said, "Now is the time to reveal the commentary on the Súrih of Joseph." Mullá Husayn needed no further proof. He just sat there before the Young Man watching Him write His explanation, and listening to His beautiful words. When the Young Man had finished, He told Mullá Husayn that it is for God to test His servants and not for His servants to judge God by their own poor standards.

Mullá Hussayn’s head was going round and round from all he had heard. He felt he had to rise, and he begged to leave. But the Young Man smiled and told him that if he left then, whoever saw him would say, "This poor youth has lost his mind." At that moment the clock showed two hours and eleven minutes after sunset, on the evening of the 22nd of May 1844. The Young Man turned to Mullá Husayn and said, "This night, this very hour will, in the days to come, be celebrated as one of the greatest and most significant of all festivals. Render thanks to God for having graciously assisted you to attain your heart's desire, . ." The Young Man spoke these words to Mullá Husayn: “O thou who art the first to believe in Me! Verily, I say, I am the Báb, the Gate of God, and thou art the Bábu'l-Báb, the gate of that gate.”

The Martyrdom of the Báb

At A Glance: The Báb’s influence had spread rapidly, and the Government and clerics of the day were increasingly concerned at His popularity. In 1850,

the new Prime Minister of Persia ordered His execution. The Báb was brought to Tabriz and confined to a cell next to the courtyard where His execution would take place. A young follower (known as Anis) begged to be able to accompany The Báb to be killed with Him. On 9th July, 1850, the officials came for the Báb as He was working in His cell with His secretary. The Báb informed him that He was not yet

ready, but the official took no notice and led Him to the most prominent clergy of the city who signed the decree for His execution.

13

The Báb and Anis were suspended by ropes from a nail in the courtyard wall. A regiment of 750 soldiers were lined up to fire at them, in three rows of 250 each. A crowd of nearly ten thousand gathered to watch.

As the smoke cleared, Anis was standing alive and unhurt. The Báb had disappeared. The bullets had merely cut the ropes from which they were hung.

The Báb was found with His secretary in His cell, completing their conversation. A new regiment was found, and for the second time, The Báb and Anis were suspended in the courtyard. This time, the soldiers were

successful in their purpose.

In the year 1850 a new Prime Minister of Persia, aware of the rapidly increasing number of people attracted to the Báb and His teachings, ordered His execution. The Báb was brought to the city of Tabriz. He was confined to a cell next to a courtyard, which was to be the scene of His martyrdom. As the Báb was being conducted to the cell, a youth forced his way through the crowd and threw himself at the feet of the Báb. “Send me not from Thee, O Master,” pleaded the youth. He begged the Báb to allow him to follow Him wherever He might go. The youth was immediately arrested and placed in the same cell as the Báb and His secretary. The young man became known as Anis.

Early the next morning, 9 July 1850, the Báb was working with his secretary when an official suddenly interrupted their conversation. “Not until I have said to him all those things I wish to say,” the Báb told the official, “Can any earthly power silence Me. Though all the world be armed against Me, yet shall they be powerless to deter Me from fulfilling, to the last word, My intention.” But the official ignored the Báb, not understanding the significance of His words, and making no reply took Him from His cell to the house of the most prominent clergy of the city who, without hesitation, signed the decree for His execution.

Later that morning the Báb was conducted to the courtyard where a crowd of nearly ten thousand people had gathered to witness His execution. He was delivered into the hands of Sam Khan, the commander of the regiment of soldiers ordered to execute Him. But Sam Khan, finding himself greatly affected by the Báb’s behaviour, was seized with fear that his action would put the wrath of God upon him. “I profess the Christian Faith,” he explained to the Báb, “and entertain no ill will against you. If your Cause be the Cause of Truth, enable me to free myself from the obligation to shed your blood.” “Follow your instructions,” the Báb replied, “and if your intention be sincere, the Almighty is surely able to relieve you of your perplexity.” Sam Khan ordered his men to drive an iron nail into the wall and attach two ropes to it. From these ropes the Báb and the young youth Anis were suspended. Anis begged Sam Khan to be placed in such a manner that his own body would shield that of the Báb. As soon as they were fastened the regiment arranged itself in three rows, each of two hundred and fifty men. One after the other, each row opened fire.When the smoke from the seven hundred and fifty rifles cleared away, the astonished crowd gathered on the roof of the barracks and the rooftops of adjoining houses saw a scene they could hardly believe. There, standing before them alive and unhurt, was Anis, whilst the Báb had disappeared from sight. The bullets had only cut the ropes from which they had been suspended. A frantic search for the Báb began. Eventually He was found seated in His cell, completing His interrupted conversation with His secretary, His body unscathed from the shower of bullets. An expression of unruffled calm was upon His face. “I have finished my conversation,” the Báb said. “Now you may proceed to fulfil your intention.”

Stunned by what had taken place, Sam Khan refused to allow his men to shoot again and ordered them to leave the courtyard, resigning his post. Another regiment had to be brought in to carry out the execution. Once more the Báb and Anis were suspended in the courtyard, and the soldiers

14

opened fire. This time the bullets found their mark. The bodies of the Báb and Anis were completely shattered yet their faces remained almost untouched. The very moment the shots were fired a gale of exceptional violence arose and swept over the whole city. From noon till night a whirlwind of dust obscured the light of the sun, and blinded the eyes of the people of Tabriz.

Further reading:-Basic introduction about the Báb: http://info.bahai.org/article-1-3-0-1.html-Basic introduction on Bahá’u’lláh: http://info.bahai.org/article-1-3-2-2.html-Declaration of the Báb & the Martyrdom of the Báb: Dawn Breakers-Nabil’s Narrative of the early days of the Bahá’í revelation

Session 3: The Early History of the Bahá’í Faith – Bahá’u’lláh

Bahá’u’lláh’s own description of the moment He received His revelation:“During the days I lay in the prison of Teheran, though the galling weight of the chains and the stench-filled air allowed Me but little sleep, still in those infrequent moments of slumber I felt as if something flowed from the crown of My head over My breast, even as a mighty torrent that precipitateth itself upon earth from the summit of a lofty mountain… One night, in a dream, these exalted words were heard on every side: verily, We shall render Thee victorious by Thyself and by Thy Pen. Grieve Thou not for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety. Erelong will God raise up the treasures of the earth- men who will aid Thee through Thyself and through Thy name, wherewith God hath revived the hearts of such as have recognised Him”.

The Ring Symbol:The symbol has two elements: the design itself and the Arabic letters it contains in calligraphic form. As to the design, the three horizontal strokes represent, from the top, the world of God, the creator; the world of manifestations, the Cause and Command; and the world of man, the creation. The vertical line is a repeat of the second horizontal line, the world of manifestation of God thus joining the world of the creator with that of His creation. The two stars represent the human body, as well as the twin Manifestations, the Báb and Bahá’u’lláh. As to the letters of the symbol, these are B and H. B stands for the name Bahá and H for the name of Báb.

Bahá’u’lláh’s exile:From the moment Bahá’u’lláh testified to the truth of the Báb’s Revelation, He arose to proclaim it and share it with others. He travelled first to his home city of Nur and on from there. Many people across the land were becoming Bábis.

15

The King, Nasiri’d-Din Shah, who rose to the throne in 1848, was far more ruthless than his father. He could see the popularity of the Báb’s revelation and how swiftly people were becoming Bábi’s. Feeling threatened by this, the persecutions of the Bábis increased dramatically from the beginning of his reign.At the hand of this King the followers witnessed not only the tragic death of thousands of their fellow believers but of their beloved Báb Himself. Despite their intense sadness they continued to be the well wishers of the government and its people. Their energies were bent on spreading the new Faith through the power of good deeds and convincing discussion. There was, however, a small group, driven by intense anger, who in a state of despair began to secretly plot the assassination of the King. An unsuccessful attempt to shoot the king by three youths from the roadside as the King rode on horseback led the government and clergy to arise to exterminate the Bábis. The King’s mother blamed Bahá’u’lláh for the attempt on her son’s life and demanded His arrest. All urged Bahá’u’lláh to hide but He refused. On the contrary, the next day He rode to the King’s headquarters. The King and his court were astonished to learn of Bahá’u’lláh’s approach. How could someone being accused of such a crime, far from running away, ride so confidently towards danger? The King immediately ordered Bahá’u’lláh’s arrest. He was taken to the Siyah-Chal- ‘The Black Pit’, a hideous filth covered and ice-cold dungeon, confining the worst type of criminals, where He was placed in stocks and heavy chains.

After 4 months, unable to link Bahá’u’lláh with the attempted assassination and due to his overwhelming popularity, the government had to release him but on condition He would leave the country and go into exile. In the middle of the bitterly cold winter, with insufficient supplies, Bahá’u’lláh and His family journeyed 4 months from Iran to the Iraqi city of Baghdad. This was a turbulent period leading to much controversy and division as a small number of the Báb’s followers tried to claim leadership of the community, feeling much jealousy of Bahá’u’lláh's popularity on his arrival in Baghdad. Sensing this and greatly saddened at the disunity, Bahá’u’lláh one day disappeared. He had no desire intentionally or unintentionally to be a cause of disunity himself or for any schism to be created amongst the believers.

Telling no one, he left for the mountains of Kurdistan where He remained for 2 years living simply in the wilderness. Eventually locating Him, the Bábi community begged Him to return. Although Bahá’u’lláh had not yet told others that He was the One promised by the Báb (an understanding He only came to Himself while imprisoned in the Siyah-Chal) the community looked to Him to unite them from the extreme disarray He found them in on His return. Bahá’u’lláh revitalised the community, raised their spirits and over the next 8 years the community became greatly respected by the citizens of Baghdad.

This however, became a great source of jealousy for the clergy at that time who felt threatened by their popularity and refuting their beliefs managed to arrange an order for Bahá’u’lláh to be exiled again. This greatly saddened the Bábis and citizens of Baghdad who were grief stricken to be loosing Him. In the vicinity of Baghdad, there was a beautiful garden, the garden of Ridvan, where Bahá’u’lláh stayed for 12 days, receiving a stream of visitors before His departure. It was in this Garden that Bahá’u’lláh openly declared that He was the Promised One foretold by the Báb and the Manifestation of God. This turned the sad farewell into an occasion of immense joy. His followers became known as Bahá’is (meaning follower of Bahá – Bahá meaning Glory and Bahá’u’lláh meaning “The Glory of God”). Today, the Baha’is of the world celebrate these twelve days from 21 April to 2May as the Festival of Ridvan, the holiest and most significant of all Baha’i festivals.

From Baghdad, Bahá’u’lláh and His family were exiled first to Constantinople, Adrianople and finally to Palestine where He was incarcerated in the prison city of Akka in 1868. It was said that birds that flew over the city of Akka would drop dead out of the sky from its stench. Bahá’u’lláh was

16

taken there in the hope that the horrendous conditions of the place would break Him and He would finally die. Bahá’u’lláh remained there for 22 years, eventually released from prison but still kept under surveillance in what is now Israel, two years before His death in 1892.

During His years of exile, Bahá’u’lláh revealed volumes of writings on many different topics. His Writings were revolutionary in their scale and content with topics ranging from the abolition of slavery to the importance of an international language and the promise of future world peace.

Further reading:-Bahá’u’lláh and the New Era, J.E. Esslemont-Short Introduction to the Bahá’í Faith, A. Moojan Momen. Oxford: Oneworld, 1997-04-24-New Garden, The: An Introduction to the Bahá’í Faith. Hushmand Fatheazam. Juxta Publishing Limited, 2002-God passes by, Shoghi Effendi

Session 4: Bahá’í Principles and Teachings(The PowerPoint Presentation ‘Bahá’i Principles’ may be used for this session)

Independent Investigation of TruthBahá’is believe that every one of us has the right and the duty to search for truth without undue influence from others.“See through thine own eyes and not through the eyes of others… know of thine own knowledge and not through the knowledge of thy neighbour.” wrote Bahá’u’lláh in The Hidden Words“The essence of all that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation… and to look into all things with a searching eye.” –Bahá’u’lláh, Tablets p157

Oneness of GodBahá’is believe that there is only one God, the Creator, no matter how He is worshipped or what name is used to describe Him. God is essentially beyond human comprehension.

Oneness of ReligionsBahá'ís believe that religion progresses from one age to the next, as conditions change and mankind's spiritual capacity develops. In this sense all religions are one, in that they are all inspired by God and are part of His great plan for humanity. In the way that they arise at different places and times, they are of course quite distinct.

17

In each of the great world religions, the spiritual truths such as the message of love, the need for honesty, truthfulness and purity, can be found. They may be developed from one age to the next, but they always remain true, and they are re-emphasised when the next religious cycle begins:

"...these foundations of the Religion of God, which are spiritual and which are the virtues of humanity, cannot be abrogated; they are irremovable and eternal, and are renewed in the cycle of every Prophet."

Progressive RevelationFollowing on with this theme of oneness of all religions, Bahá’is believe that God’s instruction to mankind, through the Manifestations, has been progressive – each Messenger building on the teachings of the former as humanity develops materially and spiritually.“…And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind…that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestations would be apparent.” Bahá’u’lláh, Kitáb-i-Iqán, p240

Oneness of MankindBahá’u’lláh taught that mankind is one and that our unity will become apparent in every sense – social, political and economic. This is a pivotal principle of the Bahá’i teachings. “The earth is but one country, and mankind its citizens.”

Elimination of PrejudiceThe Bahá’í teachings strongly condemn the holding of prejudices of any kind, be they religious, racial, patriotic or political in its origin, as they separate people from each other, lead to conflict, devastation and destroy human society. Bahá’u’lláh emphasized the essential equality of all human beings.

“God has sent forth prophets for the sole purpose of creating love and unity in the world of human hearts. All the heavenly Books are written words of love. If they prove to be the cause of prejudice and human estrangement, they have become fruitless. Therefore, religious prejudice is especially opposed to the will and command of God” –Abdu’l-Bahá

“In His estimation all are one, the children of one family; and God is equally kind to them. The earth has one surface. God has not divided this surface up by boundaries and barriers to separate race and people” –Abdu’l-Bahá

Universal Education“Among the teachings of Bahá’u’lláh is the promotion of education. Every child must be instructed in reading, the sciences and arts as much as is necessary. If the parents are able to provide the expenses of this education, it is well, otherwise the community must provide the means for the teaching of that child.”

“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. Today the

18

mass of the people are uniformed even as to ordinary affairs, how much less do they grasp the core of the important problems and complex needs of the time?”

“Observe carefully how education and the arts of civilization bring honour, prosperity, independence and freedom to a government and its people.”-‘Abdu’l-Bahá

Equality Between Men and WomenBahá’u’lláh, proclaimed the equality of man and woman. He did not leave this pronouncement as an ideal or pious hope but wove it, as a basic factor, into the fabric of His social order. He supported it by laws requiring the same standard of education for women as for men, and equality of rights in society. Equality of the sexes is, for Bahá’ís, a spiritual and moral standard essential for the unification of the planet and the unfoldment of world order. Without the qualities, talents, and skills of both women and men, full economic and social development of the planet becomes impossible.

“The world of humanity is possessed of two wings — the male and the female. So long as these two wings are not equivalent in strength the bird will not fly. Until womankind reaches the same degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity cannot wing its way to heights of real attainment.” In the Bahá’í view, "As long as women are prevented from attaining their highest possibilities, so long will men be unable to achieve the greatness which might be theirs."

Harmony of Science and ReligionBahá’is believe that science and religion must develop hand-in-hand if humanity is to achieve true peace and unity.“Religion and science are the two wings upon which man’s intelligence can soar… Should a man try to fly with the wings of religion alone he would quickly fall into the quagmire of superstition, whilst on the other hand, with the wings of science alone he would also make no progress… but fall into the despairing slough of materialism.” -‘Abdu’l-Bahá

“When religion, shorn of its superstitions, traditions and unintelligent dogmas shows conformity with science, then there will be a great unifying, cleansing force in the world which will sweep before it all wars, disagreements, discords and struggles.” - Bahá’u’lláh

“There is no contradiction between true religion and science” – ‘Abdu’l-Bahá

Abolition of Extreme Wealth and PovertyThe disparity between rich and poor not only causes great suffering but also keeps the world in an unstable state with war and unrest almost inevitable. Bahá’u’lláh taught that we must find global solutions to limit extremes of wealth and poverty, whilst not imposing complete economic equality.

Universal Auxiliary Language

19

A single universal language should be chosen, by mutual consent, to be taught to all peoples of the earth in addition to each people’s mother tongue, thus removing barriers of understanding and easing communication between the peoples of the world.

The Promise of World PeaceBahá’u’lláh called all nations to work together to establish a lasting peace for the planet. Bahá’is believe that through the above principles, this peace is achievable and inevitable.

Further reading:-Leaflets about the teachings: www.manvell.org.uk/warwick-leaflets/index.htm-Oneness of religion and progressive revelation: http://info.bahai.org/article-1-4-0-4.html-Equality of men and women: http://www.bic-un.bahai.org/women.cfm-Short Introduction to the Bahá’í Faith, A. Moojan Momen. Oxford: Oneworld, 1997-04-24-New Garden, The: An Introduction to the Bahá’í Faith. Hushmand Fatheazam. Juxta Publishing Limited, 2002-The Challenge of Bahá’u’lláh, Gary L. Matthews. George Ronald Publishing, Oxford, 1993

Supporting quotes:See power point presentation

Session 5: Bahá’í Scriptures and WorshipBahá’u’lláh continued to write during His entire ministry while in prison and in exile. The sum total of His books, tablets and epistles numbers more than hundred volumes. He wrote most of them to specific individuals in response to question asked of Him. Each piece of writing was composed in the language, vocabulary and literary style that the recipient understood and would recognise. However, regardless of their intended recipient, Bahá’u’lláh’s writings are both personal and universal. Bahá’u’lláh wrote on a wide spectrum of subjects; the history of religion, practical and applied ethics, morality, spirituality, economics, social organisation, human rights and prophesies.

Some of Bahá’u’lláh’s Major Writings:

Kitab-i-Aqdas: The Most Holy BookIn this Book, Bahá’u’lláh has outlined the laws and ordinances of this age.

20

“While in prison We have revealed a book which We have entitled ‘The Most Holy Book’. We have enacted laws therein and adorned it with the commandments of thy Lord Who exerciseth authority over all that are in the heavens and on the earth. Say: Take hold of it, O people, and observe what which hath been set down in it of the wondrous precepts of your Lord, the Forgiver, the Bountiful. It will truly prosper you both in this world and the next and will purge you of whatsoever ill beseemeth you. He is indeed the Ordainer, the Expounder, the Giver, the Generous, the Gracious, the All-Praised.”

–Bahá’u’lláh

The Kitáb-I-Iqán: The Book of CertitudeIn this book Bahá’u’lláh describes the continuum of Divine revelation across the ages. It describes and confirms the common threads running through all the religions.

The Hidden words: a composition of 153 proverb-like utterances which present the depth of religious understanding in general- the spiritual truth at the heart of all religions. It is wisdom, wrapped in brevity and revealed in two parts. The first was written in Arabic and the second in Persian.

The Seven Valleys and the Four Valleys: can be described as the summit of achievements in the realm of mystical composition. Bahá’u’lláh uses the terminology of the twelfth-century Sufi, Faridu’d-Din Attar to describe the stages on the mystical path along which the seeker must travel towards God. These stages or valleys are: the Valley of Search, The Valley of Love, The valley of Knowledge, the Valley of Unity, the Valley of Contentment, The Valley of Wonderment and the Valley of True Poverty and Absolute Nothingness. The Four Valleys was written in Baghdad. In this Book Bahá’u’lláh describes the four ways in which the traces of the unseen God can be perceived, the four stages of the human heart and the four kinds of mystic seeker in the quest for God.

Worship:Bahá’ís practice their faith in various ways;

by participating in private and public worship; joining in with other Bahá’ís for various religious and social activities; reading the Bahá’í scriptures; taking part in celebrations of festivals and special days; by how they live.

Worship in the Bahá’í faith involves: Daily prayers and meditation, living the Bahá’í lives according to the teaching of Bahá’u’lláh and service to mankind. Bahá’u’lláh has made private daily prayer obligatory for all Bahá’ís. There are three different obligatory prayers that the Bahá’ís can chose from to recite daily. Bahá’ís are encouraged to turn to God in prayer and meditation every morning and evening. Bahá’is use prayers from the Báb, Bahá’u’lláh and Abdu’l-Bahá.

21

Prayer is however not just saying worlds; for a Bahá’í, their whole life can become a prayer or form of worship, if lived in an attitude of thankfulness and service to humankind. Bahá’u’lláh has ordained that one’s work can be an act of worship if dedicated to the service of God’s cause. Congregational prayer has no part in the Bahá’í faith (except for in the prayer for the dead), but community worship does. Every Nineteen days a community will meet for the ‘Nineteen Day Feast’, which consists of three parts. The first part is the devotional programme, where prayers and selections from the Bahá’í scriptures are read, sung or chanted aloud by different individuals in turn. The second part is for consultation, where information, ideas and concerns are raised and discussed. The third part is the social, where refreshments (anything from water to a full meal) are served and the participants socialise. The basic format is followed all over the world, though the character of the Feast may vary from country to country.

The Fast:The nineteenth month of the Bahá’í year, the month of Ala (Loftiness), is the month of the Fast. For nineteen days between the 2nd and 20th inclusive, the Bahá’ís abstain from food and drink between the hours of sunrise and sunset. The Fast is intended to be a time of spiritual renewal during which a person meditates, prays and attempts to enhance their spiritual strength. Abstinence from food and drink is symbolic of renouncing attachments to the mortal world. The Fast is compulsory for all Bahá’s between the ages of fifteen and seventy who are in good health. Expectant and nursing mothers, travellers, those in engaged in hard physical labour and the sick are exempt. Keeping the Fast is seen as a privilege rather than a burden, hence fasting should not be undertaken in a grudging manner, but rather joyfully as an opportunity to draw closer to God.

Further reading:-Bahá’í Prayer book : http://reference.bahai.org/en/t/c/BP/-The Hidden Words by Bahá’u’lláh http://reference.bahai.org/en/t/b/HW/-Leaflet about Prayers and meditation www.manvell.org.uk/warwick-leaflets/prayer.htm-Leaflet about fasting: www.manvell.org.uk/warwick-leaflets/fasting.htm-Gleanings from the Writings of Bahá'u'lláh. Bahá'u'lláh. Wilmette: Bahá'í Publishing Trust, 1988-Kitáb-i-Aqdas. Bahá'u'lláh. Bahá'í World Centre, 1992-Kitáb-I-Iqán. Bahá'u'lláh.-Seven Valleys and the Four Valleys. Bahá'u'lláh. Wilmette, IL: Bahá'í Publishing Trust, 1991-Some Answered questions, Abdu’l-Bahá

Supporting quotes:

Prayer for youth:“O Lord! Make this youth radiant, and confer Thy bounty upon this poor creature. Bestow upon him knowledge, grant him added strength at the

break of every morn and guard him within the shelter of Thy protection so that he may be freed from error, may devote himself to the service of

Thy Cause, may guide the wayward, lead the hapless, free the captives and awaken the heedless, that all may be blessed with Thy remembrance

and praise. Thou art the Mighty and the Powerful.”

22

Bahá’í way of life:

“You must manifest complete love and affection toward all mankind. Do not exalt yourselves above others, but consider all as your equals,

recognizing them as the servants of one God. Know that God is compassionate toward all; therefore, love all from the depths of your hearts, prefer

all religionists before yourselves, be filled with love for every race, and be kind toward the people of all nationalities. Never speak disparagingly of

others, but praise without distinction. Pollute not your tongues by speaking evil of another. Recognize your enemies as friends, and consider those

who wish you evil as the wishers of good. You must not see evil as evil and then compromise with your opinion, for to treat in a smooth, kindly way

one whom you consider evil or an enemy is hypocrisy, and this is not worthy or allowable. You must consider your enemies as your friends, look

upon your evil-wishers as your well-wishers and treat them accordingly. Act in such a way that your heart may be free from hatred. Let not your

heart be offended with anyone. If some one commits an error and wrong toward you, you must instantly forgive him. Do not complain of others.

Refrain from reprimanding them, and if you wish to give admonition or advice, let it be offered in such a way that it will not burden the bearer. Turn

all your thoughts toward bringing joy to hearts. Beware! Beware! lest ye offend any heart. Assist the world of humanity as much as possible. Be the

source of consolation to every sad one, assist every weak one, be helpful to every indigent one, care for every sick one, be the cause of

glorification to every lowly one, and shelter those who are overshadowed by fear.

In brief, let each one of you be as a lamp shining forth with the light of the virtues of the world of humanity. Be trustworthy, sincere, affectionate and

replete with chastity. Be illumined, be spiritual, be divine, be glorious, be quickened of God, be a Bahá’í.” –Abdu’l-Bahá -

Service:

“… is there any deed in the world that would be nobler than service to the common good? Is there any greater blessing conceivable for man, than

that he should become the cause of the education, the development, the prosperity and honour of his fellow creatures? No, by the Lord of God!

The highest righteousness of all is for blessed souls to take hold of the hands of the helpless and deliver them out of ignorance and abasement

and poverty, and with pure motives, and only for the sake of God, to arise and energetically devote themselves to the service of the masses,

forgetting their own worldly advantages and working only to serve the general good.”

23

Session 6- Bahá’í AdministrationThe Local Spiritual AssemblyIn each area where there are sufficient Bahá'ís, a Local Spiritual Assembly is formed. An annual election takes place for the nine members of the Assembly. Bahá'u'lláh, the Founder of the Bahá'í Faith, announced: "The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Bahá(9).." The functions of the Local Spiritual Assembly are many. They are essentially responsible for the well-being of all:

"They must endeavour to promote amity and concord... They must do their utmost to extend at all times the helping hand to the poor, the sick, the disabled, the orphan, the widow, irrespective of colour, caste and creed..."

Being part of a spiritual process, all Bahá'í elections take place without any form of electioneering. Each believer is simply called upon to cast a vote by secret ballot for any nine people from the local Bahá'í community, according to his or her conscience, aided by prayer and meditation. The nine people who receive the most votes become the members of the Local Spiritual Assembly.

The National Spiritual AssemblyIn each area, the Bahá'ís elect delegates to go to an annual National Convention, at which a National Spiritual Assembly is elected for the whole country. The National Assembly consists of nine people, and forms a link between the Local Spiritual Assemblies and the Universal House of Justice. The National Spiritual Assembly represents the Bahá'í community in its relations with other institutions at national level and decides upon matters which affect the entire national community. There are National Spiritual Assemblies serving almost every country in the world.

The Universal House of JusticeEvery five years, the members of the various National Spiritual Assemblies meet together to elect the nine members of the Universal House of Justice. The Universal House of Justice is a permanent body working at Haifa, in Israel. It has a written constitution and was given certain responsibilities by Bahá'u'lláh Himself, who wrote: "The men of God's House of Justice have been charged with the affairs of the people. They, in truth, are the Trustees of God among His servants and the daysprings of authority in His countries." Because conditions are always changing, the Universal House of Justice has the function of making laws or taking action as appropriate to the particular time. It cannot change the laws of Bahá'u'lláh - Bahá'ís believe that only the next Manifestation of God can do that - but it can enact or repeal its own laws within Bahá’u’lláh's framework: "It is incumbent upon the Trustees of the House of Justice to take counsel together regarding those things which have not outwardly been revealed in the Book ... God will verily inspire them with whatsoever He willeth."

24

The Appointed Arm The Bahá'í administration does not consist only of elected members, there is also an appointed arm. The Universal House of Justice appoints, every five years, a Board of Counsellors for each continent. Their role is to inspire, advise and assist the Bahá'ís. These Counsellors then appoint Auxiliary Boards in each country or area, whose members in turn have Assistants to help them in their work. In general, the Counsellors will consult with the National Assemblies, and encourage co-operation and cross-fertilisation of ideas between countries. The Auxiliary Board Members and their Assistants operate at a more local level.

The Bahá'í administration, therefore, has an elected arm and an appointed arm, and works most successfully when the two arms are functioning together in harmony.

Bahá’í Consultation procedure:1. Establish the full facts; 2. Decide on the principles to be applied; 3. Discuss the matter; 4. Make a decision.5. Act on the decision

Each of these steps may be preceded by prayer, both to invoke the help of God and to remind those consulting of what their attitude should be. If problems arise during the consultation, prayers are said to resolve the difficulties. Other groups of a spiritual nature might like to adopt this approach. "True consultation is spiritual conference in the attitude and atmosphere of love."Once an idea is shared by an individual in the consultation process, it is regarded as belonging to the group, rather than that individual. This means that ideas can be adapted as the group considers necessary, without the originator feeling upset or belittled. The final decision rests with the group as a whole, and is ‘owned’ by all.

Further reading:-Selection of writings on Peace; http://reference.bahai.org/en/t/c/CP/-The promise of world peace http://reference.bahai.org/en/t/uhj/PWP/-leaflet about peace www.manvell.org.uk/warwick-leaflets/peace.htm-Bahá’í administration and Authority: www.bahai.org/dir/administration-Universal House of Justice: http://info.bahai.org/article-1-3-0-6.html-Bahá’í consultation: www.manvell.org.uk/warwick-leaflets/consultation.htm

Supporting quotes:

25

"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."

"If we turn our gaze to the high qualifications of the members of Bahá'í Assemblies... we are filled with feelings of unworthiness and dismay, and

would feel truly disheartened but for the comforting thought ... of His (God's) grace and power. Hence it is incumbent ... to consider without the

least trace of passion and prejudice, and irrespective of any material consideration, the names of only those who can best combine the necessary

qualities of unquestioned loyalty, of selfless devotion, of a well-trained mind, of recognized ability and mature experience."

This Unit compiled by Gabriella Torstensson and Debbie Tibbey, 2006

26