"So powerful is the light of unity that it can illuminate the whole earth"

"The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established"  from the Writings of Bahá'u'lláh.

....and practicing it involves harming the established systems in the state.

 

the Appeal Court in Cairo, Egypt has refused to legally recognize the marriage of a Baha’i couple who have been married for almost 45 years, on account of their religious belief. In its verdict, the Appeal Court said: 

‘There is a difference between the freedom of belief guaranteed by the constitution and the legal consequences of this belief. Freedom of belief means that an individual may adopt whatever beliefs they wish, provided that this does not disturb the public order and the stability of the state. The Baha’i faith is not a heavenly religion, and practicing it involves harming the established systems in the state. Therefore, it is not permissible to register it in civil status documents or in any other official documents issued by any official body. The legal texts regulating all these rules are considered part of the public order; it is not permissible therefore to prove anything that contradicts or conflicts with them.’

It is difficult not to feel saddened by a statement such as this coming from a court. 

The statement raises an important question: How does practising a faith that teaches honesty, service, unity, education, and obedience to government harm the state? 

Difference of belief does not automatically mean harm. Throughout history, many religious communities were accused of threatening society simply because they were new or misunderstood. Any claim of harm should be supported by evidence, not assumptions. A faith should be judged by the character it develops and the contribution its followers make to society.

• The oneness of God: There is one Creator, known by different names in different religions.
• The oneness of religion: The world's great religions come from the same divine source and are chapters of one unfolding spiritual education.
• The oneness of humanity: All people, regardless of race, nationality, ethnicity, or social class, belong to one human family.
• The elimination of prejudice in all its forms.
• The equality of women and men.
• Universal education.
• Harmony of science and religion.
• Peace and cooperation among nations.
• Service to humanity as a form of worship.

.........is not a heavenly religion,

 

the Appeal Court in Cairo, Egypt has refused to legally recognize the marriage of a Baha’i couple who have been married for almost 45 years, on account of their religious belief. In its verdict, the Appeal Court said: 

‘There is a difference between the freedom of belief guaranteed by the constitution and the legal consequences of this belief. Freedom of belief means that an individual may adopt whatever beliefs they wish, provided that this does not disturb the public order and the stability of the state. The Baha’i faith is not a heavenly religion, and practicing it involves harming the established systems in the state. Therefore, it is not permissible to register it in civil status documents or in any other official documents issued by any official body. The legal texts regulating all these rules are considered part of the public order; it is not permissible therefore to prove anything that contradicts or conflicts with them.’

It is difficult not to feel saddened by a statement such as this coming from a court. 

Courts play an important role in interpreting and applying the law, but questions of faith and spirituality touch a much deeper dimension of human experience. When a court declares that a particular faith is not a "heavenly religion," it seems to move beyond the legal sphere and into matters that people have debated, reflected upon, and prayed about for centuries.

History reminds us that this is not a new phenomenon. Nearly every religion faced rejection when it first appeared. If the rejection of a faith by existing religious authorities were sufficient proof that it was false, then the same argument could have been made against Islam when Prophet Muhammad first proclaimed His message in Mecca, or against Christianity when Jesus was rejected by many of the religious leaders of His time.

Ultimately, the truth of a religious claim cannot be determined simply by whether it is accepted or rejected by authorities. It should be examined with openness, fairness, and sincerity, considering its teachings, its principles, and the impact it has on the lives of those who follow it. History has often shown that today's rejection can become tomorrow's acceptance, and that spiritual truth is not always recognized immediately by the institutions of its age.

What did Baha'u'llah say about human mind?

"So perfect and comprehensive is His creation that no mind nor heart, however keen or pure, can ever grasp the nature of the most insignificant of His creatures; how much less can it comprehend the mystery of Him Who is the Daystar of Truth, Who is the invisible and unknowable Essence."     Gleanings from the Writings of Bahá'u'lláh

The Bahá'í teachings do not say that God cannot be known at all. Rather, they say that God's Essence cannot be comprehended by the finite human mind. We know God through His attributes, such as love, justice, mercy, wisdom, and through His Manifestations, including Abraham, Moses, Jesus, Muhammad, the Báb, and Bahá'u'lláh.

A useful analogy often used by 'Abdu'l-Bahá is that a mirror cannot contain the sun itself, but it can reflect the sun's light and qualities. Likewise, the human mind cannot encompass the Creator, but it can perceive His signs and attributes.

If the human mind is unable to fully comprehend the Essence of God, then no individual, institution, or court can definitively determine the complete spiritual reality of a faith. We can examine teachings, actions, and fruits, but ultimate knowledge of divine reality belongs to God alone.

The Book of Certitude (the Iqan)

 

Four Questions submitted to Baha'u'llah by Haji Mirza Sayyid Muhammad (the Bab's Uncle). the questions led to the revelation of the Kitab-i Iqan.

Question One; (Resurrection and Judgment)

What was previously believed is that the promised resurrection will take place in another world. The raising of the dead (hashr wa nashr), the Bridge (sirat), the accounting of the deeds of all creatures, and the reward or punishment of those deeds will take place in that world. However, it is all in this world, and it has taken place. And the days of the appearance of every manifestation of the truth (or manifestation of God: mazhar-i haqq) constitute that same day of resurrection for the period preceding it. In this new revelation, there has been no punishment for men's deeds. Nay, the rebelliousness and corruption of the people of tyranny and oppression have increased, even if the real meaning of reward and punishment is nearness or distance from the divine court. This subject is the same, regardless of which world it occurs in. The people of truth in this world, since they exist in God's good pleasure, are in a state of well-being; but they are outwardly caught in the grip of the people of oppression, and are troubled by them. The people of oppression, although they are tormented by being far from the court of God, are outwardly in a state of comfort, and by reason of their innate ignorance (ghaflati ki darand), are unaware of that torment. If the requital for men's deeds (jaza-yi a'mal) and the promised punishment (? the text reads thawab-i 'iqab-i maw'ud, which makes imperfect sense and could be in error for thawab wa 'iqab-i maw'ud, meaning the promised reward and punishment) is this (i.e. as described above), and there is no other world than this one, where will the oppressed seek vengeance from the one who oppressed him, and where will the people of punishment receive their desserts. This would be nothing but a denial of the promised resurrection. I have not understood this subject properly, yet it is among the most important of matters to understand it.

في كينية المعاد وبعث الأجساد وحقيقة الثواب والعقاب

Reference; https://bahai-library.com/muhammad_questions_kitab_iqan 

"Judgment is not an oral trial or interrogation, but rather tests individuals to see whether they possess the inner insight to recognize the divine light of the new Messenger or allow worldly prejudices to blind them. "

"Being "dead" or in "tombs" symbolizes a state of spiritual ignorance and waywardness, while the "cleaving of the heavens" means the superseding and annulling of a previous religious dispensation to make way for a new divine truth"

Why We (all Human beings) Should Read the Kitab-i-Iqan; the Book of Certitude

 

Baha’u’llah, the prophet and founder of the Baha’i Faith, revealed The Book of Certitude in 1861/62 in the span of two days and two nights. He wrote this treatise in response to questions asked by one of the maternal uncles of the Bab — the herald and forerunner of Baha’u’llah. The Kitab-i-Iqan fulfills “the prophecy of the Báb, Who had specifically stated that the Promised One would complete the text of the unfinished Persian Bayán” — a volume that the Bab wrote around 1847 before he was martyred in 1850.

Shoghi Effendi summarized The Book of Certitude in the following words:

Within a compass of two hundred pages it proclaims unequivocally the existence and oneness of a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty; asserts the relativity of religious truth and the continuity of Divine Revelation; affirms the unity of the Prophets, the universality of their Message, the identity of their fundamental teachings, the sanctity of their scriptures, and the twofold character of their stations; denounces the blindness and perversity of the divines and doctors of every age; cites and elucidates the allegorical passages of the New Testament, the abstruse verses of the Qur’án,

…enumerates the essential prerequisites for the attainment by every true seeker of the object of his quest; demonstrates the validity, the sublimity and significance of the Báb’s Revelation; acclaims the heroism and detachment of His disciples; foreshadows, and prophesies the world-wide triumph of the Revelation promised to the people of the Bayán; upholds the purity and innocence of the Virgin Mary; glorifies the Imáms of the Faith of Muḥammad; celebrates the martyrdom, and lauds the spiritual sovereignty, of the Imám Ḥusayn; unfolds the meaning of such symbolic terms as ‘Return,’ ‘Resurrection,’ ‘Seal of the Prophets’ and ‘Day of Judgment’; adumbrates and distinguishes between the three stages of Divine Revelation; and expatiates, in glowing terms, upon the glories and wonders of the ‘City of God,’ renewed, at fixed intervals, by the dispensation of Providence, for the guidance, the benefit and salvation of all mankind.

https://www.bahai.org/library/authoritative-texts/bahaullah/kitab-i-iqan/1#990539395  

Religious Comparison; human spirit

 

How Islam and the Baha'i faith understand the human soul, (from our point of view) 

Islam's view of the human soul (rūḥ)

In Islam, the soul is created by God, judged by Him and to Him shall return.

It is breathed into the human being (Qur’an 15:29).

Its nature is mysterious; the Qur’an says: “Of the spirit, you have been given but little knowledge.”

Its Purpose to worship God (Qur’an 51:56).

Separation at Death: Physical death occurs when the angel of death separates the Ruh from the physical body.

The Barzakh: The soul goes to Barzakh, an intermediate waiting realm between this earthly life and the Day of Judgment.

The Final Return: On the Day of Judgment, God will reunite the soul with the body to account for all earthly deeds and face eternal reward or punishment. 

****************************************************************************

The Baha'i Understanding of the Human Soul Faith:

The Baha'i Faith concur that the human soul created by God, its purpose to know and worship Him, and it continues after death. The Baha'i Writings add more details on the nature of the soul and its on going journey:

Nature of the Soul;

“Know thou that the soul… is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp.” Baha'u'llah

Purpose of the Soul; "O Son of Man! I loved thy creation, hence I created thee. Wherefore, love Me, that I may name thy name and fill thy soul with the spirit of life." — Bahá'u'lláh, The Hidden Words

God created us out of love and our purpose is to grow closer to Him; though love, though service, though developing good qualities; like Truthfulness, Kindness, Patience, Generosity..

Mind and Spirit;

“The spirit is immortal; it is not affected by the conditions of the body.” and  “The spirit is the lamp; the mind is the light that shines from the lamp.” 

The Soul after Death;

“The soul is not extinguished at the death of the body. It continues, in the further worlds of God, the journey that began at its first creation and that will continue through the progressive worlds of God infinitely.” 

Spiritual Growth of the Soul

“As the embryo in the womb develops the eyes and limbs it will need in the next world, so the soul in this life develops the spiritual qualities… that will constitute its instrumentation in the further worlds.” Abdu’l‑Bahá

"Know thou of a truth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of this world, can alter." - Bahá'u'lláh, Gleanings 

While Islam describes Heaven and Hell as final destinations, the Baha'i Faith sees them as State of Being; nearness to God or distance from Him and teaches us that the soul spiritual progress is continuous...

 

"D" Word; Discrimination

Europe (various countries)

• Some countries have laws restricting:
  • Wearing religious clothing (e.g. hijab, niqab)
  • Certain Islamic practices
• European human rights data shows:
  • Many Muslims experience discrimination in public life and institutions [unric.org]
• Reports also mention laws affecting Muslim dress and religious freedoms [uscirf.gov]

---------

India – Citizenship law (CAA)

• A 2019 law fast-tracks citizenship for migrants from neighbouring countries—but excludes Muslims explicitly. [hrw.org]
• Human rights groups warned it could:
  • Leave some Muslims at risk of losing citizenship
  • Create unequal treatment based on religion [hrw.org]

    ---------

South Africa – Muslim marriages

• For many years, Muslim marriages were not legally recognized under national law.

---------

China – Uyghur Muslims

• Reports say over one million Muslims have been detained in Xinjiang. [cfr.org]
• Measures described include:
  • Mass detention
  • Religious restrictions
  • Surveillance and forced labour [cfr.org]

---------

Egypt - Baha'is

Refusal to record the correct marital status in official identification documents for Egyptian Bahá’ís........

=========

Across these examples, the same legal mechanisms recur:

• Recognition vs. exclusion → Who counts as a legitimate religion
• Equality vs. differentiation → Whether all citizens are treated the same under law
• Rights vs. public order → Governments often justify limits using security or stability
• Courts as corrective forces → In some systems, courts push back against discrimination 

“Acceptance of the oneness of humanity demands that prejudice—

whether racial, religious, or gender-related—must be totally eliminated.” [bahai.org]

From The Secret of Divine Civilization, by ‘Abdu’l‑Bahá

“Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man’s life, and a ladder for the ascent of his understanding. In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him. The light of knowledge is the bestower of life and the cause of the progress of mankind. Knowledge is the most precious of all possessions; a man without knowledge is like a bird without wings.”

Examples from Egypt 

- The Pyramids, Temples.....................Craftsmanship and applied sciences / engineering 

- The Library of Alexandria ..................Knowledge as "wings" expand human potential 

- Cairo Opera House...........................Hub for artistic education, arts that uplift society 

- The Grand Egyptian Museum...........Knowledge as a national treasure transform culture

     

     

 

Bahá’í perspective on politics

Bahá’ís do not seek political power. They will not accept political posts in their respective governments, whatever the particular system in place, though they will take up positions which they deem to be purely administrative in nature. They will not affiliate themselves with political parties, become entangled in partisan issues, or participate in programmes tied to the divisive agendas of any group or faction. At the same time, Bahá’ís respect those who, out of a sincere desire to serve their countries, choose to pursue political aspirations or to engage in political activity. The approach adopted by the Bahá’í community of non-involvement in such activity is not intended as a statement expressing some fundamental objection to politics in its true sense; indeed, humanity organizes itself through its political affairs. Bahá’ís vote in civil elections, as long as they do not have to identify themselves with any party in order to do so. In this connection, they view government as a system for maintaining the welfare and orderly progress of a society, and they undertake, one and all, to observe the laws of the land in which they reside, without allowing their inner religious beliefs to be violated. Bahá’ís will not be party to any instigation to overthrow a government. Nor will they interfere in political relations between the governments of different nations. This does not mean that they are naive about political processes in the world today and make no distinction between just and tyrannical rule. The rulers of the earth have sacred obligations to fulfil towards their people, who should be seen as the most precious treasure of any nation. Wherever they reside, Bahá’ís endeavour to uphold the standard of justice, addressing inequities directed towards themselves or towards others, but only through lawful means available to them, eschewing all forms of violent protest. Moreover, in no way does the love they hold in their hearts for humanity run counter to the sense of duty they feel to expend their energies in service to their respective countries.

The approach, or strategy if you will, with the simple set of parameters outlined in the foregoing paragraph enables the community, in a world where nations and tribes are pitted one against the other and people are divided and separated by social structures, to maintain its cohesion and integrity as a global entity and to ensure that the activities of the Bahá’ís in one country do not jeopardize the existence of those elsewhere. Guarded against competing interests of nations and political parties, the Bahá’í community is thus able to build its capacity to contribute to processes that promote peace and unity.   The Universal House of Justice

a new definition of a good citizen:

“The happiness and greatness, the rank and station, the pleasure and peace of an individual have never consisted in his personal wealth, but rather in his excellent character, his high resolve, the breadth of his learning, and his ability to solve difficult problems. The primary purpose of any government or society is the promotion of the welfare and the tranquillity of the people.” Baha'u'llah 

Aspects of Baha’i Marriage

A Baha’i marriage is different from many other religious marriages 

in a few very specific, meaningful ways. 

Baha’i marriage is the commitment of the two parties one to the other, and their mutual attachment of mind and heart. Each must, however, exercise the utmost care to become thoroughly acquainted with the character of the other, that the binding covenant between them may be a tie that will endure forever. ‘Abdu’l-Baha, 

Consent of both and their parents are required

…marriage is dependent upon the consent of both parties. Desiring to establish love, unity and harmony amidst Our servants, We have conditioned it, once the couple’s wish is known, upon the permission of their parents, lest enmity and rancour should arise amongst them. Baha’u’llah,

The vow and Two witnesses

The couple themselves each saying, in the presence of at least two witnesses, the prescribed verse “We will all, verily, abide by the Will of God.” 

This ceremony is performed under the authority of a Spiritual Assembly which has the responsibility for ensuring that the various requirements of Baha’i law, such as obtaining the consent of the parents, are met, to whom the witnesses must be acceptable, and which issues the marriage certificate.

The Happiness of Mankind will be realized when women and men coordinate and advance equally, for each is the complement and helpmeet of the other. Abdu’l-Baha,

 

to our beloved mother who passed away recently...

A Bahá'í Prayer for One's Mother - YouTube

https://www.google.com/url?esrc=s&q=&rct=j&sa=U&url=https://www.youtube.com/watch?v=ZpIF_WP5R2E&ved=2ahUKEwio7oT6v7yUAxXUpCsGHeU_IekQtwJ6BAgLEAE&usg=AOvVaw2iWRMrzpU7GKqqEPKkaqDZ

O Thou forgiving God! Forgive the sins of my loving mother, pardon her shortcomings, cast upon her the glance of Thy gracious providence, and enable her to gain admittance into Thy Kingdom.

O God! From the earliest days of my life she educated and nurtured me, yet I did not recompense her for her toil and labours. Do Thou reward her by granting her eternal life and making her exalted in Thy Kingdom.

Verily, Thou art the Forgiver, the Bestower, and the Kind.

"The great importance attached to the mother's role derives from the fact that she is the first educator of the child. Her attitude, her prayers, even what she eats and her physical condition have a great influence on the child when it is still in womb. When the child is born, it is she who has been endowed by God with the milk which is the first food designed for it, and it is intended that, if possible, she should be with the baby to train and nurture it in its earliest days and months.                                                  - Universal House of Justice, Lights of Guidance.

Prayer for My Mother | A Prayer for Mom | 'Abdu'l-Bahá | Baháʼí Gospel - YouTubewww.youtube.com › shorts

https://youtu.be/tA-9zd31GPc?t=35 

 

“Glimpses of a Hundred Years of Endeavour”: New film looks at journey of global Bahá’í community

The film provides insight into a hundred years of endeavor and learning since the passing of ‘Abdu’l-Bahá in 1921, carried out by a burgeoning Bahá’í community, and outlines the journey that has led to the community’s current efforts to contribute to the emergence of a world organized around the principle of the oneness of humanity.

https://www.youtube.com/watch?v=4MsMfnkd6_I