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A Short Introduction to the Bahá'í Faith
With sections on personal spirituality, family and community life, and social and theological teachings, this work covers the Baha'i faith. It also explores its belief in the oneness of all religions and the need for world peace.
- GenresReligion
150 pages, Paperback
First published June 1, 1996
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February 1, 2026
A SCHOLAR CLEARLY GIVES AN OVERVIEW OF THE RELIGION
Moojan Momen (b. 1950) is a retired physician and historian specializing in Bahá'í studies and Shia Islam.
He wrote in the Introduction to this 1997 book, “In the brief course of its 150-year history, the Bahá’í Faith has transformed itself from a little-known Middle-Eastern religious movement into a fast-growing global religion. Now established in every country of the world, it is rapidly emerging out of obscurity to take its place alongside older and more established world religions… The largest Bahá’í communities are now in South Asia, Africa, Latin America and … in some of the islands of the Pacific. The latest available official Bahá’í statistics (1994) state that there are between five and six million Bahá’ís in the world; that Bahá’ís live in over 11,000 localities; that there are over 17,000 places where organized Bahá’í communities with elected local councils (Local Spiritual Assemblies) and 172 national elected bodies (National Spiritual Assemblies). This book is intended to be a short introduction to the history and teachings of the Bahá’í Faith for those who know very little about it.” (Pg. 1)
He continues, “Partly because of its belief in the fundamental oneness of religion, some have called Bahá’í an eclectic or syncretic religion, one that gathers together the best aspects of the other religions. Since Bahá’ís believe that all religion emanates from the same spiritual source, they also consider it inevitable that all religions, including the Bahá’í Faith, will, to some extent, contain echoes of each other. In this book, however, I hope to show that the Bahá’í Faith also has its own teachings that are in many respects new and innovative.” (Pg. 2-3)
He reports, “The Bahá’í Faith began 150 years ago in Iran (Persia)… in the religious teachings of a young Iranian merchant named the Báb. His movement threw Iran into turmoil between 1844 an 1853. Out of the turmoil emerged the Bahá’í Faith, which was founded by Bahá’ulláh, an Iranian nobleman.. [He] remained in … [the] vicinity, elaborating the teachings of his religion, until his death in 1892. Bahá’ulláh appointed his son,
Abdu’l-Bahá as the leader of the Bahá’í community and the authorized interpreter so his teachings… Abdu’l-Bahá travelled to Fgypt, Europe and North America… to make a firm foundation for the Bahá’í Faith in those regions. When Abdu’l-Bahá died in 1921, he appointed his grandson, Shoghi Effendi, as the next leader of the Bahá’í Faith and the authorized interpreter… He died in 1957. In 1963, the first international election was held for the Universal House of Justice, which is now the international governing body of the Bahá’í Faith. It operates from the world center … of the Bahá’í Faith, now in the state of Israel.” (Pg. 3)
He clarifies, “these Bahá’í teachings should not be regarded as advocating asceticism of a rigid puritanism… Bahá’ulláh has even said that we can enjoy the things of this world as long as we do not allow them to come between us and our quest for the spiritual and the divine.” (Pg. 19) Later, he adds, “Among the injunctions in the Bahá’í writings that have a bearing on health are: *cleanliness; *a simple diet; *sexual chastity; *moderation in lifestyle; *abstaining from alcohol and mind-altering drugs… *avoidance of smoking… *avoidance of anger, envy, and jealousy.” (Pg. 24)
He notes, “Separation and divorce, although permitted by Bahá’ulláh, are nevertheless strongly discouraged… The unity of the family is a foundational aspect of the unity of society that Bahá’ulláh seeks to bring about… [Divorce] should only be considered as ‘a last resort.’” (Pg. 26-27)
He explains, “Bahá’ulláh asserted, in several places in his writings, that men and women have an even rank and stations before God…” (Pg. 37) Abdu’l-Bahá added, “The difference in capability between man and woman is due entirely to opportunity and education… If equal opportunity be granted her, there is no doubt she would be the peer of man.” (Pg. 38)
He notes, “The Bahá’í worldview accords the sciences and technology a high place. The human mind and its reasoning ability are one of the distinguishing marks of humanity, and science… is regarded as a divine gift.” (Pg. 40)
He outlines, “One of the principal concepts of the Bahá’í Faith is the idea that the social structure of humanity is constantly changing and so no economic theory is going to be right for the whole world. Instead, in the Bahá’í scriptures, a number of principles are put forward:.. *The need for world peace.. *The need for a world economy… *The need for justice in the economic system… *A new work ethic… *The importance of cooperation… *The importance of voluntary sharing.” (Pg. 50-52)
He adds, “Some people think that unity inevitably means uniformity. The Bahá’í aim, however, is to preserve the rich diversity of human language, culture, tradition and thought on this planet, while at the same time removing the causes or conflict and contention that exist… Shoghi Effendi states that the watchword of the Bahá’ís is ‘unity in diversity.’” (Pg. 59)
He reports that “Bahá’ulláh asserted that priests and other religious professionals had their role in former times when the majority of people were illiterate and needed guidance. Today, however, humanity has the ability to bring education and literacy to all. Therefore it is possible to read the scriptures themselves and come to their own understanding of them. Bahá’ulláh has therefore abolished the priesthood and the professional religious class. It is still necessary, however, to fill the other function of religious professionals. The Bahá’í administrative order fulfills this function.” (Pg. 67)
He acknowledges, “Each Bahá’í is guaranteed the freedom to interpret the Bahá’í scriptures according to his or her individual understanding… Such interpretative freedom would inevitably lead to doctrinal chaos and the formation of numerous sects were it not for the existence of a Covenant or spiritual agreement into which each Bahá’í enters. In brief this Covenant states that … no one may claim that theirs is the only correct interpretation or that it is in any way authoritative. Only the writings of Bahá’ulláh and … Abdu’l-Bahá and Shoghi Effendi are authoritative and binding.” (Pg. 77)
He notes, “Bahá’ulláh has enjoined kindness to animals and had specifically condemned burdening an animal with more than it can bear.” (Pg. 90)
He points out, “Bahá’ulláh also asserts that nothing can be said about God or Absolute Reality. Any description that we try to make of Him or It is completely inadequate.” (Pg. 93)
He explains, “Bahá’ulláh’s own claim is that he is a Manifestation of God in the line of succession of the prophet-founders of the world religions. His mission is to take humanity on to the next stage of its development. The social and spiritual teachings that Bahá’ulláh has brought are the teachings that we state will unite the world and bring about the fulfillment of the prophecies to be found in all of the religions of the world about … a golden age for humanity.” (Pg. 102)
He also states, “One particular teaching of the Bahá’í Faith is that one can either perform good deeds or say prayers of intercession on behalf of those who have died, in order to assist their progress in the next world.” (Pg.114)
This book will be of great interest to those studying this religion.
Moojan Momen (b. 1950) is a retired physician and historian specializing in Bahá'í studies and Shia Islam.
He wrote in the Introduction to this 1997 book, “In the brief course of its 150-year history, the Bahá’í Faith has transformed itself from a little-known Middle-Eastern religious movement into a fast-growing global religion. Now established in every country of the world, it is rapidly emerging out of obscurity to take its place alongside older and more established world religions… The largest Bahá’í communities are now in South Asia, Africa, Latin America and … in some of the islands of the Pacific. The latest available official Bahá’í statistics (1994) state that there are between five and six million Bahá’ís in the world; that Bahá’ís live in over 11,000 localities; that there are over 17,000 places where organized Bahá’í communities with elected local councils (Local Spiritual Assemblies) and 172 national elected bodies (National Spiritual Assemblies). This book is intended to be a short introduction to the history and teachings of the Bahá’í Faith for those who know very little about it.” (Pg. 1)
He continues, “Partly because of its belief in the fundamental oneness of religion, some have called Bahá’í an eclectic or syncretic religion, one that gathers together the best aspects of the other religions. Since Bahá’ís believe that all religion emanates from the same spiritual source, they also consider it inevitable that all religions, including the Bahá’í Faith, will, to some extent, contain echoes of each other. In this book, however, I hope to show that the Bahá’í Faith also has its own teachings that are in many respects new and innovative.” (Pg. 2-3)
He reports, “The Bahá’í Faith began 150 years ago in Iran (Persia)… in the religious teachings of a young Iranian merchant named the Báb. His movement threw Iran into turmoil between 1844 an 1853. Out of the turmoil emerged the Bahá’í Faith, which was founded by Bahá’ulláh, an Iranian nobleman.. [He] remained in … [the] vicinity, elaborating the teachings of his religion, until his death in 1892. Bahá’ulláh appointed his son,
Abdu’l-Bahá as the leader of the Bahá’í community and the authorized interpreter so his teachings… Abdu’l-Bahá travelled to Fgypt, Europe and North America… to make a firm foundation for the Bahá’í Faith in those regions. When Abdu’l-Bahá died in 1921, he appointed his grandson, Shoghi Effendi, as the next leader of the Bahá’í Faith and the authorized interpreter… He died in 1957. In 1963, the first international election was held for the Universal House of Justice, which is now the international governing body of the Bahá’í Faith. It operates from the world center … of the Bahá’í Faith, now in the state of Israel.” (Pg. 3)
He clarifies, “these Bahá’í teachings should not be regarded as advocating asceticism of a rigid puritanism… Bahá’ulláh has even said that we can enjoy the things of this world as long as we do not allow them to come between us and our quest for the spiritual and the divine.” (Pg. 19) Later, he adds, “Among the injunctions in the Bahá’í writings that have a bearing on health are: *cleanliness; *a simple diet; *sexual chastity; *moderation in lifestyle; *abstaining from alcohol and mind-altering drugs… *avoidance of smoking… *avoidance of anger, envy, and jealousy.” (Pg. 24)
He notes, “Separation and divorce, although permitted by Bahá’ulláh, are nevertheless strongly discouraged… The unity of the family is a foundational aspect of the unity of society that Bahá’ulláh seeks to bring about… [Divorce] should only be considered as ‘a last resort.’” (Pg. 26-27)
He explains, “Bahá’ulláh asserted, in several places in his writings, that men and women have an even rank and stations before God…” (Pg. 37) Abdu’l-Bahá added, “The difference in capability between man and woman is due entirely to opportunity and education… If equal opportunity be granted her, there is no doubt she would be the peer of man.” (Pg. 38)
He notes, “The Bahá’í worldview accords the sciences and technology a high place. The human mind and its reasoning ability are one of the distinguishing marks of humanity, and science… is regarded as a divine gift.” (Pg. 40)
He outlines, “One of the principal concepts of the Bahá’í Faith is the idea that the social structure of humanity is constantly changing and so no economic theory is going to be right for the whole world. Instead, in the Bahá’í scriptures, a number of principles are put forward:.. *The need for world peace.. *The need for a world economy… *The need for justice in the economic system… *A new work ethic… *The importance of cooperation… *The importance of voluntary sharing.” (Pg. 50-52)
He adds, “Some people think that unity inevitably means uniformity. The Bahá’í aim, however, is to preserve the rich diversity of human language, culture, tradition and thought on this planet, while at the same time removing the causes or conflict and contention that exist… Shoghi Effendi states that the watchword of the Bahá’ís is ‘unity in diversity.’” (Pg. 59)
He reports that “Bahá’ulláh asserted that priests and other religious professionals had their role in former times when the majority of people were illiterate and needed guidance. Today, however, humanity has the ability to bring education and literacy to all. Therefore it is possible to read the scriptures themselves and come to their own understanding of them. Bahá’ulláh has therefore abolished the priesthood and the professional religious class. It is still necessary, however, to fill the other function of religious professionals. The Bahá’í administrative order fulfills this function.” (Pg. 67)
He acknowledges, “Each Bahá’í is guaranteed the freedom to interpret the Bahá’í scriptures according to his or her individual understanding… Such interpretative freedom would inevitably lead to doctrinal chaos and the formation of numerous sects were it not for the existence of a Covenant or spiritual agreement into which each Bahá’í enters. In brief this Covenant states that … no one may claim that theirs is the only correct interpretation or that it is in any way authoritative. Only the writings of Bahá’ulláh and … Abdu’l-Bahá and Shoghi Effendi are authoritative and binding.” (Pg. 77)
He notes, “Bahá’ulláh has enjoined kindness to animals and had specifically condemned burdening an animal with more than it can bear.” (Pg. 90)
He points out, “Bahá’ulláh also asserts that nothing can be said about God or Absolute Reality. Any description that we try to make of Him or It is completely inadequate.” (Pg. 93)
He explains, “Bahá’ulláh’s own claim is that he is a Manifestation of God in the line of succession of the prophet-founders of the world religions. His mission is to take humanity on to the next stage of its development. The social and spiritual teachings that Bahá’ulláh has brought are the teachings that we state will unite the world and bring about the fulfillment of the prophecies to be found in all of the religions of the world about … a golden age for humanity.” (Pg. 102)
He also states, “One particular teaching of the Bahá’í Faith is that one can either perform good deeds or say prayers of intercession on behalf of those who have died, in order to assist their progress in the next world.” (Pg.114)
This book will be of great interest to those studying this religion.
October 1, 2024
Good for a basic introduction to get you started, as the title states, but could have gone deeper.
July 23, 2012
Very informative. Contributed greatly to my understanding of the beliefs of my Grandmother.
April 13, 2013
Great intro to the Faith.
July 5, 2017
Excellent!
Displaying 1 - 5 of 5 reviews