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This article forms part of the series Bahá'í Faith
Central figures
The Báb · Bahá'u'lláh · `Abdu'l-Bahá · Shoghi Effendi
Selected scripture
Kitáb-i-Aqdas · Kitáb-i-Íqán · The Hidden Words
Bahá'í Institutions
Administrative Order
Elected bodies
Universal House of Justice National Spiritual Assembly Local Spiritual Assembly
Appointed bodies
International Teaching Centre Continental Counselors Auxiliary Board members
Other institutions
Bahá'í House of Worship · Bahá'í school
Holy cities
Shiraz · Baghdad · Haifa · Akká
History
Bahá'í timeline
Origins	Related faiths
Bábís · Islam · Judaism · Christianity	Bábís · Azalis · Bayanis
Related Bahá'í shisms
Orthodox Bahá'í Faith · Bahá'í divisions
Key individuals
Táhirih · Quddús · Badí' · Amatu'l-Bahá Rúhíyyih Khanum
Index
Index of Bahá'í Articles

This article refers to the generally-recognized, global Bahá'í community whose supreme body is the Universal House of Justice in Haifa, Israel. See Bahá'í (disambiguation) for other Bahá'í groups.

The Bahá'í Faith is an emerging global religion founded by Bahá'u'lláh, a nineteenth-century Iranian exile. "Bahá'í" is either an adjective referring to this religion, or the term for a follower of Bahá'u'lláh.

Bahá'í theology speaks of three interlocking unities: the oneness of God (monotheism); the oneness of his prophets or messengers (religious perennialism); and the oneness of humanity (equality, globalism). These three principles have a profound impact on the theological and social teachings of this religion.

Religion is seen as a progressively unfolding process of education, by God, through his messengers, to a constantly evolving human family. Bahá'u'lláh is seen as the most recent, pivotal, but not final of God's messengers. His major purpose was to lay the spiritual foundations for a new global civilization of peace and harmony, which Bahá'ís expect to gradually arise.

Relation to other religions

Bahá'ís believe in a process of progressive revelation recognizing most of the major religions' founders including Zoroaster (Zarathustra), Krishna, Abraham, Moses, Buddha, Jesus, and Muhammad. Like Muslims, Bahá'ís interpret religious history in terms of a series of prophetic dispensations. Each prophet or messenger brings a somewhat broader and more advanced revelation.

Manifestations

Use of the English word "prophet" obscures the fact that Bahá'ís view not only the prophetic messages as divine, but also the messengers themselves, who are said to possess both human and divine stations. This resembles the Shi'i understanding of the prophets and imams, as well as the Christian view of Christ. To avoid confusion, Baha'is normally refer to the major prophets as divine "Manifestations" (mazhar).

Distinction

The belief in the divinity of several major world religions have led some to characterize the Bahá'í Faith as syncretic in nature. Bahá'ís however see theirs not as a combination of religions, but as a distinct religious tradition with some 150 years of sacred history. It has its own scriptures, teachings, and laws.

Bahá'ís describe their faith as an independent world religion, differing from the other great religious traditions only in its newness. They consider that their religion has emerged from Islam in much the same way that Christianity emerged from Judaism, or Buddhism from Hinduism. Bahá'u'lláh is thought to fulfill the messianic promises, and other spiritual aspirations, of all these various predecessor faiths.

Persecution

Bahá'ís continue to be persecuted in Islamic countries--especially in Iran, where over 200 believers were executed between 1978 and 1998. Bahá'ís have been banned from attending university and holding government jobs since the Iranian Revolution of 1979, and many Bahá'ís were imprisoned during the early 1980's. Bahá'í cemeteries have been desecrated and property seized and occasionally demolished including the House of Mírzá Burzurg, Bahá'u'lláh's father. The House of the Báb in Shiraz has been destroyed twice, and is one of three sites to which Bahá'ís perform pilgrimage. As of mid-2005, arrests and persecutions of Baha'is by the Iranian government have continued.

The Covenant

Bahá'ís believe that Bahá'u'lláh has guaranteed the continuing unity of their faith by ordaining certain authorities and institutions, which are described at length below. This divine guarantee of the integrity of Bahá'í institutions is known as the "The Covenant of Bahá'u'lláh," and is said to distinguish the Bahá'í Faith from others with equally divine origins. Bahá'ís believe that God will protect their faith from the fate of earlier religions, which have divided into sects and denominations. They accordingly characterize divisions within the Bahá'í faith as insignificant, ephemeral, and ill-motivated.

Demographics

Baha'i statistics claim at least 6 million members, while non-Bahá'í sources estimate 4-8 million ([1], [2]).

From its origins in the Persian and Ottoman Empires, the Bahá'í Faith had acquired a number of Western converts by World War I. Fifty years later its population shifted again, this time to the Third World, as a deliberate result of Baha'i pioneering efforts. Most sources agree that India, Africa, South America, and the South Pacific have overtaken the Middle East and Western countries in terms of Bahá'í representation.

According to "The World Almanac and Book of Facts 2004":

The majority of Bahá'ís live in Asia (3.6 million), Africa (1.8 million), and Latin America (900,000). The largest Bahá'í community in the world is in India, with 2.2 million Bahá'ís, next is Iran, with 350,000, and the USA, with 150,000. Aside from these countries, numbers vary greatly. Currently, no country has a Bahá'í majority. Guyana is the country with the largest percentage of Bahá'ís (7%).

The Britannica Book of the Year (1992–present) provides the following information:

• The Bahá'í Faith is the second most widespread of the world's independent religions in terms of the number of countries where adherents live
• It is established in 247 countries and territories throughout the world
• Its members hail from over 2,100 ethnic, racial, and tribal groups
• It boasts approximately seven million adherents[3] worldwide [2005].
• Bahá'í scriptures have been translated into over 800 languages.

Bahá'ís are generally quite proud of their multi-ethnic character, and believe that their faith is uniquely destined to grow in numbers and influence.

History

The Báb

Main article: Báb

See also: Bahá'í/Bábí split

In 1844 Siyyid `Alí-Muhammad of Shiraz proclaimed that he was "the Báb" ("the Gate" in Arabic), after a Shi'i religious concept. His followers were therefore known as Bábís. The nature and timing of the Báb's claims have received extensive debate. Bahá'ís regard the Bábí movement as a new independent religion which was a predecessor and herald of their own; and the Báb as a Manifestation with a station equal to that of Bahá'u'lláh.

As the Báb's teachings spread, the Islamic government saw it as a threat to state religion, and began a systematic extermination of the Bábís. In areas where military units were sent to destroy entire Bábí communities, the followers defended themselves, and often won against amazing odds. Bahá'ís emphasize the persecution of the Faith and the torture and execution of large numbers of Bábís, in cases where a simple recanting of faith would save their lives. The Báb was imprisoned and eventually executed by a firing squad in Tabriz, Persia (present-day Iran) on July 9, 1850. His mission lasted six years.

His tomb, the 'Shrine of the Báb', located on the slope of Mount Carmel in Haifa is an important place of pilgrimage for Bahá'ís. The remains of the Báb were brought secretly from Persia to the Holy Land and were eventually interred in the Shrine built for them in a spot specifically designated by Bahá'u'lláh.

Although the Bábí Faith has its own scriptures and religious teachings, Bahá'ís believe its duration was intended to be very short. The Báb's writings introduced the concept of "He whom God shall make manifest", the one promised in the scriptures of all of the world's great religions. The Bahá'ís believe that the Báb's purpose was fulfilled in Baha'u'llah, when he made his claim to be this messianic figure in 1863.

Perhaps several thousand non-Bahá'í followers of the Báb exist in today's Iran. Bahá'ís often call them Azalis, after Subh-i Azal; but they prefer to be known as Bayanis, after the Báb's holy book, the Bayan (or Commentary). They claim that the Báb's true successor was not Bahá'u'lláh but his older half-brother Subh-i-Azal ("Morning of Eternity"), whom Bahá'ís refer to as "Mirza Yahya".

Bahá'u'lláh

Main article: Bahá'u'lláh

Mírzá Husayn-`Alí, known as Bahá'u'lláh, was the son of a Persian nobleman who became one of the early followers of the Báb. He was arrested and imprisoned during a period of severe persecution in 1852. He claimed that while incarcerated in the dungeon of the Síyáh-Chál in Tehran, he received the first intimations that he was the One anticipated by the Báb. Ten years later, in 1863, while exiled in Baghdad, he formally announced his mission to his family and a small number of followers.

The Islamic empires of the time, the Persian and Ottoman, collaborated to suppress the religion by moving Bahá'u'lláh farther and farther into exile, from Baghdad to Constantinople, then to Adrianople, and finally to the penal colony of Akka in present-day Israel). Bahá'u'lláh remained there until his death on May 29, 1892, after forty years of exile and imprisonment. Towards the end of his life, the strict and harsh confinement was gradually relaxed, and he was allowed to live in a home near Akka, while still officially a prisoner of that city. Bahá'ís regard his resting place as the Qiblih to which they turn in prayer each day.

During his lifetime, Bahá'u'lláh wrote an enormous volume of writings with principles, laws, warnings, prophecies, prayers and meditations, commentaries and interpretations, some taking the form of addresses to kings and emperors. The Kitáb-i-Aqdas, and the Book of Certitude are recognized as primary Bahá'í theological works. The Baha'i scriptures also include the works of the Báb and `Abdu'l-Baha (see below), and total about 200 volumes.

Bahá'u'lláh had a total of fourteen children from three wives, Ásiyih (known as Navvab), Fatimih (known as Mahd-i-'Ulya), and Gowhar. Only seven of his children lived into adulthood. See Bahá'u'lláh's family for full details.

 

`Abdu'l-Bahá

Main article: `Abdu'l-Bahá

Bahá'u'lláh was succeeded by his eldest son, `Abdu'l-Bahá. Designated as the "Center of the Covenant" and Head of the Faith, Bahá'u'lláh designated him in His Will and Testament as the sole authoritative interpreter of Baha'u'llah's writings. [4]

`Abdu'l-Bahá had shared his father's long exile and imprisonment. This imprisonment continued until `Abdu'l-Bahá's own release as a result of the "Young Turk" revolution in 1908.

Following his release he led a life of traveling, speaking, and maintaining correspondence with communities of believers and individuals, expounding the principles of the Bahai Faith.

Bahá'u'lláh left clear instructions that Bahá'ís should turn to `Abdu'l-Bahá for leadership after His own death. One of Bahá'u'lláh's other sons, Muhammad 'Ali, claimed that the document stating this was falsified, and that the Bahá'ís should turn to him instead. Muhammad 'Ali's actions caused him and anyone who followed him to be expelled from the Faith as Covenant-Breakers. Eventually the efforts of Muhammad 'Ali, which mostly consisted of hateful attacks on `Abdu'l-Bahá, brought him no success. Bahá'ís believe this period of time exhibited the strength within the Bahá'í Community to resist division.

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

The Formative Age of the Bahá'í Faith

Bahá'ís regard the period from the Báb's declaration in Shiraz, to the passing of `Abdu'l-Bahá (1844-1921), as the Heroic, or the Apostolic Age of the Faith. This was the age when its founders lived, its martyrs died, and its foundations were established in several countries around the world.

After `Abdu'l-Bahá's passing, the Faith entered the Formative, or the Iron Age, which would be characterized by its rising administrative institutions, worldwide expansion, and a transition into the future Golden Age, the consummation of the Bahá'í dispensation.

Bahá'í Administration

Main article: Bahá'í administration

`Abdu'l-Bahá's Will and Testament [5] is the charter of the Bahá'í administrative order. In this document `Abdu'l-Bahá established the institutions of the appointed Guardianship and the elected Universal House of Justice. In that same document he appointed his eldest grandson, Shoghi Effendi, as the first Guardian of the Bahá'í Faith.

As outlined in the Will and Testament of `Abdu'l-Bahá, the roles and functions of the institutions of the Guardianship and the Universal House of Justice were complementary: the Guardianship's function was interpretive, while the function of the Universal House of Justice was legislative. Neither should infringe upon the role of the other.

In addition, these two institutions represented the highest levels of two branches of administration: the elected and appointed. Underneath these were local, national, and international positions of assemblies and individuals who were responsible for the administration, protection, and propagation of the Faith.

Shoghi Effendi throughout his lifetime translated the sacred writings of the Faith; developed global plans for the expansion of the Bahá'í community; developed the World Center of the Bahá'í Faith in Haifa, Israel; carried on a voluminous correspondence with communities and individuals around the world; and built the administrative structure of the Faith, preparing the community for the election of the Universal House of Justice.

The Passing of Shoghi Effendi

Main article: Passing of Shoghi Effendi

The Will and Testament of `Abdu'l-Bahá allows provisions for a succession of hereditary Guardians, but this was not to be. With the unexpected Passing of Shoghi Effendi in 1957, the question of successorship was left to the decision of the Universal House of Justice, which was not scheduled to be elected until 1963. The Hands of the Cause, appointed by Shoghi Effendi, oversaw the change, and facilitated the election of the Universal House of Justice, of which they excluded themselves from membership. After being elected, the Universal House of Justice ruled that given the unique situation, it was not possible to elect another Guardian.

One of the Hands, Mason Remey, claimed that he should be recognized as the next Guardian, and the information about the passing of leadership from Shoghi Effendi to the Universal House of Justice is disputed by the people who followed him.

Teachings and Laws

Shoghi Effendi wrote this summary of Bahá'u'lláh's teachings in God Passes By, p. 281:

"The independent search after truth, unfettered by superstition or tradition; the oneness of the entire human race, the pivotal principle and fundamental doctrine of the Faith; the basic unity of all religions; the condemnation of all forms of prejudice, whether religious, racial, class or national; the harmony which must exist between religion and science; the equality of men and women, the two wings on which the bird of human kind is able to soar; the introduction of compulsory education; the adoption of a universal auxiliary language; the abolition of the extremes of wealth and poverty; the institution of a world tribunal for the adjudication of disputes between nations; the exaltation of work, performed in the spirit of service, to the rank of worship; the glorification of justice as the ruling principle in human society, and of religion as a bulwark for the protection of all peoples and nations; and the establishment of a permanent and universal peace as the supreme goal of all mankind—these stand out as the essential elements [which Bahá'u'lláh proclaimed]."

Social Principles

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

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

The first three of this list are commonly referred to as the Three Onenesses, and form a fundamental part of Baha'i beliefs.

Rituals

As seen in this quote by Abdu'l Baha, Bahá'í scriptures point to ritual as a cause of division, and is avoided by Bahá'ís.

"All these divisions we see on all sides, all these disputes and opposition, are caused because men cling to ritual and outward observances, and forget the simple, underlying truth."

(Abdu'l-Baha, Paris Talks, p. 120)

However, there are basic religious observances that the Kitáb-i-Aqdas holds as obligatory. Here are a few examples:

• There is a specified statement which must be recited as a marriage vow.
• There are a few specified funerary practices.
• Recite an obligatory prayer each day. There are three such prayers among which one can be chosen each day.

Other Laws and Ordinances

• Fasting.
  • Bahá'ís in good health between the ages of 15 and 70 observe a nineteen-day sunrise-to-sunset fast each year March 2 to March 20.
• Dietary restrictions.
  • There are no dietary restrictions, except that Bahá'ís are forbidden to drink alcohol or to take drugs (except by a doctor's order).
  • The non-medicinal use of opium is particularly condemned in the Baha'i scriptures.
  • Tobacco is not forbidden but is discouraged.
• Giving to funds.
  • Funds are never solicited, and contributions from non-Bahá'í sources are not requested or accepted.
  • Bahá'ís are generally expected to make a financial contribution to the Faith, the amount of which is confidential and up to individual discretion.
  • Distinct from the general Bahá'í funds is the law of Huqúqu’lláh ("Right of God"), which requires Bahá'ís to pay 19% of their surplus net-worth (i.e. those things that they do not need to live comfortably) at least once in their lifetime, after the discharge of any debt.
• Marriage.
  • According to Bahá'í teachings, sexual relationships are only permitted between a man and the woman to whom he is married. This excludes any marriages that are homosexual or polygamous, as well as any sexual relationship outside of marriage.
  • Couples wishing to marry must obtain the consent of all living natural parents.
  • Interreligious marriages are permitted, and interracial marriages are encouraged.
  • Divorce is permitted, although discouraged, and is granted after a year of separation, if the couple is unable to reconcile its differences.
• Family life.
  • The family is, in the Bahá'í view, the cornerstone of society, and marriage is encouraged.
  • Parents are required to provide an education to their children. If resources permit for only one child to be educated, a daughter must be chosen over a son, as she is the first educator to her future children.

Mystical Teachings

The purpose of human life, say Bahá'ís, is spiritual growth. This is conceived almost as an organic process, like the development of a fetus, and continues after death. Rather than a heaven and hell strictly speaking (or reincarnation, for that matter), Bahá'ís teach an afterlife in which the soul may progress through ever-more-exalted spiritual realms.

Bahá'ís believe that while God's essence can never be fully fathomed, he can be understood through his "names and attributes." These are likened to gems and include such divine qualities as compassion or wisdom. Education (especially of a spiritual nature) reveals the divine gems which God has placed within our souls.

Bahá'u'lláh's Hidden Words, The Seven Valleys, and The Four Valleys are favorite mystical texts. Bahá'í spirituality tends to consist of textual study, prayer, and recitation. Monasticism is forbidden, and Bahá'ís attempt to ground their spirituality in ordinary daily life. Performing useful work, for example, is not only required but considered a form of worship.

Calendar

Main article: Bahá'í calendar

The Bahá'í calendar was established by the Báb. The year consists of 19 months of 19 days, and 4 or 5 intercalary days, to make a full solar year. The New Year (called Naw Rúz) occurs on the vernal equinox, March 21, at the end of the month of fasting. Bahá'í communities gather at the beginning of each month at a meeting called a Feast for worship, consultation and socializing.

Bahá'ís observe 11 Holy Days throughout the year, with work suspended on 9 of these. These days commemorate important anniversaries in the history of the Faith.

Symbols

Main article: Bahá'í symbols

There is no one official symbol of the Bahá'í Faith, but there are three symbols commonly used. A nine-pointed star is the most frequent, though some insist that a five-pointed star is technically more correct. The ringstone symbol and calligraphy of the Greatest Name are also often encountered. The former consists of two stars (representing the "twin manifestations") interspersed with a stylized Bahá (Persian for "Glory") whose shape is meant to recall the three onenesses. The Greatest Name (of God) is Ya Baha'ul 'Abha ("O Glory of the Most Glorious!")

Mashriqu'l-Adhkár

Main article: Bahá'í House of Worship

Most Bahá'í meetings occur in individuals' homes, local Bahá'í centers, or rented facilities. Worldwide, there are currently only seven Bahá'í Houses of Worship, with an eighth under construction. Bahá'í writings allude to an institution called a Mashriqu'l-Adhkár (Dawning-place of the Remembrance of God), which is to form the center of a complex of institutions including a hospital, university, and so on. None have yet been built to such a degree.

Involvement in Society

Bahá'ís actively promote issues of social justice and spirituality wherever they are found, holding the concept of the unity of mankind as the standard for their actions. Bahá'ís have also become increasingly involved in projects of social and economic development around the world [6].

Bahá'u'lláh wrote of the need for world government in this age of humanity's collective life. Because of this emphasis many Bahá'ís have chosen to support the United Nations since its inception. The Bahá'í International Community, an agency under the direction of the Universal House of Justice in Haifa has consultative status with the United Nations Economic and Social Council (ECOSOC), the United Nations Children's Fund UNICEF, the World Health Organization [WHO], UNIFEM (the UN women's development and equality agency), and UNEP, the UN environmental agency. The Baha'i Faith has undertaken joint development programs with various United Nations agencies. (See this article for further information on the relationship between the Bahá'í International Community and the United Nations

Criticisms of the Bahá'í Faith

Main article: Bahá'í apologetics

The Bahá'í Faith is variously criticized by secularists who distrust all religion; by representatives of other religions whose sacred history it seeks to incorporate (particularly Christianity and Islam); by its own dissidents and ex-members; by opponents of globalism; and by academic writers from related fields such as Middle Eastern Studies.

Some commonly-heard criticisms include:

• That the Bahá'í Faith's emphasis on the equality of men and women is inconsistent with its prohibition of women serving on the Universal House of Justice
• That the faith's endorsement of religious tolerance is inconsistent with its practice of shunning Covenant Breakers and Bayanis
• That the Bahá'í stance on homosexuality is not progressive
• That Bahá'ís who wish to publish on the faith, should not be required to first obtain permission from a Bahá'í review committee
• That contrary to Bahá'í claims of infallibility, several central figures have made factual or scientific errors; or more broadly, were limited in their understanding by the time and place in which they lived
• That the faith distorts the teachings of various other religions, in order to make them seem to conform to Bahá'í doctrine
• That the faith distorts details of its own history, membership statistics, and other information for propaganda purposes
• That many laws of the Kitab-i-Aqdas are unsuitable or even regressive, having their origins in the Islamic sharia
• That the electoral system for the institutions of the faith is easily manipulated and tends to favor incumbents; or that the administrative order is overly bureaucratic in nature
• That meetings tend to emphasize such things as membership recruitment and fund-raising over spiritual concerns
• That Bahá'í leaders have involved themselves in corruption, suppression of dissent, and/or international political intrigue
• That the Bahá'í Faith is not really growing inexorably toward a triumphal future, but is likely to remain a minor world religion
• That a world government (or culture) is either impossible to achieve, or undesirabl

See also

• Bahá'í timeline
• Non-Bahá'í (terminology)
• Bahá'í humor

References

• `Abdu'l-Bahá (1944). The Will and Testament of `Abdu'l-Bahá. Bahá'í Publishing Trust, Wilmette, Illinois 60091. . Available online here.
• `Abdu'l-Bahá (1982). The Promulgation of Universal Peace: Talks Delivered by `Abdu'l-Bahá during His Visit to the United States and Canada in 1912. Bahá'í Publishing Trust, Wilmette, Illinois 60091. ISBN 0-87743-172-8. Available online here.
• `Abdu'l-Bahá, Research Department of the Universal House of Justice (Ed.) (1982). Selections from the Writings of `Abdu'l-Bahá. The Camelot Press Limited, Southampton. ISBN 0-87743-190-6. Available online here.
• Bahá'í International Community (2002). Bahá'í Development Projects: A Global Process of Learning. Retrieved December 29, 2004.
• Bahá'í International Community (2002). The Bahá'í International Community and the United Nations. Retrieved December 29, 2004.
• Bahá'í International Community (2002). The Bahá'í World. Retrieved December 29, 2004.
• Bahá'u'lláh, translated by Shoghi Effendi (1983). Gleanings from the Writings of Bahá'u'lláh. Bahá'í Publishing Trust, Wilmette, Illinois 60091. ISBN 0-87743-187-5. Available online here.
• British Broadcasting Corporation (2002). BBC Religion and Ethics Special: Bahá'í. Retrieved December 29, 2004.
• Britannica (Eds.) (1992). Britannica Book of the Year. Encyclopedia Britannica, Inc. Chicago,. .
• Browne, E.G. (1891). A Traveler's Narrative. Cambridge.
• Commissioned by the Universal House of Justice (2001). Century of Light. Nine Pines, Canada. ISBN 0-88867-115-6. Available online here.
• Effendi, Shoghi (1974). God Passes By. Bahá'í Publishing Trust, Wilmette, Illinois 60091. ISBN 0-87743-020-9. Available online here.
• Uzzell, Charles (2001). Some History of the Bahá'í Faith. Retrieved December 29, 2004.
• Udo Schaefer (2000). Making the Crooked Straight: A Contribution to Baha'i Apologetics. G. Ronald. ISBN 0-85398-443-3.
• Hudishar Motlagh (1992). I Shall Come Again. Global Perspective. ISBN 0-937661-01-5.

External links

Official websites

• The Bahá'ís, the official presence of the Bahá'í Faith on the Web.
• Bahá'í World News Service, news and reports on the activities, projects and events of the worldwide Bahá'í community.
• Bahá'í Reference Library, official versions of selected writings of the Bahá'í Faith in English, Persian, and Arabic.
• One Country, the newsletter of the Bahá'í International Community.
• Bahá'í International Community Statement Library, statements by the Bahá'í International Community in eleven languages, including submissions to the United Nations (1947-present).
• BAHAIYOUTH.COM, A site dedicated to Bahá'í Yout

Unofficial websites

• Bahá'í Association of the University of Georgia, one of the oldest Bahá'í sites on the internet. Links to information in multiple languages, simple to follow but comprehensive information, and largest archive of media coverage of the Bahá'í Faith. Site maintained by an individual Bahá'í.
• Bahá'í Library Online, an academically-oriented site with a large number of primary and secondary source materials on the Bahá'í Faith.
• Bahá'í Study Center, varied Baha'i resources, including online videos and talking books.
• Bahá'í Prayers, Prayers of Bahá'u'lláh, The Báb and `Abdu'l-Bahá in English and many other languages.
• BBC Religion and Ethics special: Bahá'í , BBC on the Bahá'í Faith.
• Ocean, a privately-developed, free downloadable reference library and research engine, containing the full text of the Bahá'í writings in English, and over 1000 volumes from among the world's religious literature. Smaller selections in six other major languages. (Typographical accuracy of texts varies.)
• Beliefnet, unofficial discussion boards on the Bahá'í Faith.
• Planet Bahá'í, unofficial, but comprehensive Bahá'í site with extensive coverage of all areas of the Bahá'í Faith. Also includes extensive multi-faith discussion areas.
• [7] An article which scholastically details the concept of Covenant within the Bahá'í Faith.
• [8] The following are some articles and papers authored by Moojan Momen, some of them in conjunction with other authors as drafts towards a short encyclopedia of the Bahá'í Faith.
• [9] Large media collection on the Bahá'í Faith (French; some sections available in English)

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Usage note: The correct orthographies are "Bahá'í", "Bahá'ís", "Báb", "Bahá'u'lláh", and "`Abdu'l-Bahá": Bahá'ís use a particular and very precise transcription of Arabic in their publications. Because of typographic limitations, the forms "Bahai", "Bahais", "Bab", and "Bahaullah" are often used as a common spelling and are satisfactory for certain electronic uses.