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Relevant bibliographies by topics / Bahai Faith

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Academic literature on the topic 'Bahai Faith'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Bahai Faith"

1

MACEOIN, DENIS. "NADER SAIEDI, Logos and Civilization: Spirit, History, and Order in the Writings of Bahaءuעllah (Bethesda: University Press of Maryland/CDL Press, 2000). Pp. 404. $45.50 cloth." International Journal of Middle East Studies 34, no. 2 (May 2002): 387–89. http://dx.doi.org/10.1017/s0020743802282124.

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This volume, which succeeds in being both brilliant and riddled with weaknesses, appears at a time when the lines between proper academic study of the Bahai movement on the one hand and faith-based scholarship on the other are being blurred and even derided. To make my own position clear, I am deeply committed to a strictly academic approach to the study of religion and thus find myself alienated by apologetics dressed up as academic studies. I am in particular profoundly worried by increasing attempts by orthodox Bahais to seize the academic high ground through organizations such as the Association of Bahai Studies, the Bahai Chair at the University of Maryland, Landegg International University, and, most recently, the Bahai-funded Chair at the Hebrew University in Jerusalem, while resorting to the use of excommunication against Bahai scholars who take unorthodox positions. The Bahais, like the Unification Church in the 1980s, are using their financial muscle to set the academic agenda relating to their faith.

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Eschraghi, Armin. "Das „Feindbild Bahai“ im Wandel der politischen Verhältnisse im Iran." Zeitschrift für Religions- und Geistesgeschichte 72, no. 3 (June 23, 2020): 311–44. http://dx.doi.org/10.1163/15700739-07203006.

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The Bahai Faith originated in 19th century Iran. Since the early days of its inception and up until today, in Iran the followers of the faith have been subject to persecution, carried out under different pretexts. A study of polemical anti-Bahai writings demonstrates that the accusations against Bahais evolved and in fact changed over time. The portrayal of the Bahais as “enemies” was reshaped and adapted time and again to current needs and ideological agendas. Anti-Bahaism, it is argued in this paper, is part of the contemporary political discourse and mirrors the different stages of political developments in Iran over the past one and a half centuries. Anti-Bahai polemics, while in general wholly unreliable as a source for Bahai doctrine and history, serve as a vivid example for mechanisms employed in the “othering” of minority groups and the preparation for their physical persecution.

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Nash, Geoffrey. "What Is Bahai Orientalism?" Humanities 10, no. 1 (December 23, 2020): 2. http://dx.doi.org/10.3390/h10010002.

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Scrutinizing the literature of a modern religious movement this article argues that postcolonial theory can effectively be brought to the analysis of religions and religious writing. The case study focuses on the way in which colonialism impacted the Bahai faith in a specific and formative way, causing its leadership to present aspects of the faith’s development by employing the codes of Western Orientalism. Drawing on nineteenth and early twentieth-century European orientalist texts composed either about their own faith, or the Islamic society out of which it grew, the article demonstrates how these led Bahais “themselves [to]… adopt [..] an essentially Orientalist vision of their own community and of Iranian society”. Edward Said’s Orientalism throws light on an enduring situation in which mutual othering has crossed from culture and religion into politics, however since the late 1990s critics have demonstrated that Orientalism can function in more varied ways than Said allowed. Finally, the possibility is discussed as to whether there can be such a thing as a postcolonial Bahai scholar.

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안신. "A Study on the Universal Peace in the Bahai Faith." Journal of the Korean Academy of New Religions 19, no. 19 (October 2008): 112–37. http://dx.doi.org/10.22245/jkanr.2008.19.19.112.

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5

Chen, Yufeng, and Saroja Dorairajoo. "American Muslims’ Da’wah Work and Islamic Conversion." Religions 11, no. 8 (July 24, 2020): 383. http://dx.doi.org/10.3390/rel11080383.

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Prior to the “9/11 attacks”, negative images of Islam in America were prevalent, and the 9/11 terrorist attacks made the situation for, and image of, Islam more sinister than before. Notwithstanding the extreme Islamophobia, one notes that, ironically in America, more people have been embracing Islam since, at least, the beginning of the twentieth century. Conversion to Islam in America seems to be a deviation from the adverse American public opinions towards Islam. An important question that, therefore, arises is: “Why are Americans converting to Islam despite negative public perception of the religion?” Perhaps Americans have been coerced into conversion by Muslim preachers through the latter’s meticulous and hard-hitting missionary work. In this qualitative study, the authors aim to explore how the missionary work, i.e., “Da’wah”, by some American Muslim missionaries influenced the conversion to Islam of those who were in contact with them. The authors argue that, unlike other Abrahamic proselytizing faiths such as Christianity or the Bahai faith, American Muslim proselytizing was not solely based on direct teaching of the tenets of the religion but also one that demonstrated faith by deeds or actions, which then made Islam attractive and influenced conversion of non-Muslims. These findings come from in-depth fieldwork that included interviews with forty-nine Muslim converts across the United States between June 2014 and May 2015.

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6

Momen, Moojan. "The Messiah of Shiraz." American Journal of Islam and Society 26, no. 4 (October 1, 2009): 123–26. http://dx.doi.org/10.35632/ajis.v26i4.1372.

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The book under consideration deals with Babism and Shaykhism, two religiousmovementsof nineteenth-century Iran.According toMacEoin, they areprincipally of note in that they were the precursors of the Baha’i faith. Thebook consists of the author’s Ph.D. thesis on the emergence of Babism from Shaykhism (completed in 1979, 250 pages); nine articles subsequently publishedin various journals and books, mainly on different aspects of Babism;seven articles written for the Encyclopedia Iranica; a conference paper; andthe author’s translation of the first one-and-a-half chapters of the Bab’sPersian-language Bayan. Almost all of this material is available on-line (forthe Ph.D. thesis, see www.h-net.org/~bahai/diglib/books/K-O/M/maceoin/FROMSHAYKHISMTOBABISM.pdf). As such, this book does not constitutenew research and must be regarded more as a retrospective on one scholar’swork. This leads to two questions: For whom is this work intended andhow should one review such a book – should one evaluate it on the basis ofthese works’ value at the time they were published or now? ...

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Pardue, David. "Uma só língua, uma só bandeira, um só pastor: Spiritism and Esperanto in Brazil." Esperantologio / Esperanto Studies 2 (2001): 11–27. http://dx.doi.org/10.59718/ees27981.

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Humankind has perennially attempted to recover - or construct - a utopian language, shared by all, which would unify us into a single family, thereby diminishing political and religious strife. Long before the time of Jesus, the prophet Zephaniah anticipated a messenger who would bring us a pure language so that we could better serve God (3: 9). Various religious groups, such as the Bahai Faith, the Omoto-kyo religion in Japan and Won Buddhism in Korea, believe in the need for a universal language, or support the adoption of an international auxiliary language. In this study I explore the beliefs of a group in Brazil, the Spiritists (Kardecists), who with great faith have embraced Esperanto as the solution to this language problem. Although it is not the central tenet of their religion, the connection between Brazilian Spiritism and Esperanto provides a textbook case of symbiosis, in which the language serves as more than a proselytization tool. I intend to present the most important texts on this topic from the vast corpus of Spiritist literature, and will propose some interpretations as to how this relationship might have developed.

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8

안신. "Religious Orientation as the Archtype of Carl G. Jung ― Case Studies of Islam and Bahai Faith in Korea ―." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 53 (December 2008): 185–212. http://dx.doi.org/10.21457/kars..53.200812.185.

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9

안신. "Diversity and Unity of the Perceptions of Death in Rituals : The Cases of People's Temple, Dogon, and Bahai Faith." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 56 (September 2009): 183–220. http://dx.doi.org/10.21457/kars..56.200909.183.

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10

Cole, Juan R. I. "Iranian Millenarianism and Demorcratic Thought in the 19th Century." International Journal of Middle East Studies 24, no. 1 (February 1992): 1–26. http://dx.doi.org/10.1017/s0020743800001392.

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Between 1905 and 1911, Iranians were engaged in a protracted struggle over whether a constitutionalist regime would replace royal absolutism.1 Little in Iran's political culture before 1905 had hinted at this conflict before it broke out, and for the past thirty years historians have been seeking this genealogy for it. Most have searched among the papers of officials and diplomats, often examining unpublished or posthumously published manuscripts with little or no contemporary circulation, at least before the revolution,2 but we might get closer to its context if we look at what was going on outside the governmental elite. Here I will explore the growth of belief in representative government within an Iranian millenarian movement, the Bahai faith, in the last third of the 19th century, as an example of how the new ideas circulated that led to the conflict.3 Historians have noted a link between millenarianism and democratic or populist thought elsewhere, after all; for instance they have long recognized the importance of chiliastic ideas in e English Revolution of the 17th century. The republicanism of American dissidents and revolutionaries was also sometimes tinged with a civil millennialism. The Bahais of Iran, too, combined democratic rhetoric with millenarian imagery in the generation before the Constitutional Revolution.4

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Dissertations / Theses on the topic "Bahai Faith"

1

Lee, Anthony Asa. "The establishment of the Baha'i faith in West Africa the first decade, 1952-1962 /." Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1456284841&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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2

Mash, S. David. "An examination of Baha'i Christology." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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3

Vries, Jelle de. "The Babi question you mentioned ... : the origins of the Bahá'í community of the Netherlands ; 1844 - 1962 /." Leuven : Peeters, 2002. http://www.loc.gov/catdir/toc/fy0704/2004412920.html.

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4

Tamas, Sophie. "Greater boldness, radical storytelling with Canadian Bahá'í women." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ36877.pdf.

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5

Towfigh, Emanuel Vahid. "Die rechtliche Verfassung von Religionsgemeinschaften : eine Untersuchung am Beispiel der Bahai /." Tübingen : Mohr-Siebeck, 2006. http://www.gbv.de/dms/spk/sbb/recht/toc/507839307.pdf.

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6

Horton, Chelsea Dawn. ""As ye have faith so shall your powers and blessings be" : the aboriginal-bahá'í encounter in British Columbia /." Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2093.

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Sawin, Carolyn Patterson. "Native conversion, native identity : an oral history of the Bahá'í faith among First Nations people in the southern central Yukon Territory, Canada /." Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/6411.

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8

Jamil, Uzma. "Minorities and "Islamic" states : explaining Baha'i and Ahmadi marginalization in Iran and Pakistan." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29509.

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This study is a comparative analysis of the marginalizarion of the Baha'is in Iran and the Ahmadis in Pakistan over the last forty years. It explores the relationship between Islam, the ulama and the state as explanatory variables. In particular, the increasing political influence of fundamentalist ulama and their closer association with state mechanisms, accompanied by the creation of a "purist," "Islamic" state ideology in Iran and Pakistan, leads to greater discrimination against these two heterodox Muslim minorities. The outcome is continuing institutionalized, state-sponsored discrimination that denies substantial legal, political and social rights to the Baha'is and the Ahmadis.

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9

Amanat, Mehrdad. "Negotiating identities Iranian Jews, Muslims and Baha'is in the memoirs of Rayhan Rayhani (1859-1939) /." Diss., Restricted to subscribing institutions, 2006. http://proquest.umi.com/pqdweb?did=1155555711&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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10

May, Dann J. (Dann Joseph). "The Bahá'í Principle of Religious Unity and the Challenge of Radical Pluralism." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc500619/.

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The Bahá'í principle of religious unity is unique among the world's religious traditions in that its primary basis is found within its own sacred texts and not in commentaries of those texts. The Bahá'í principle affirms the existence of a common transcendent source from which the religions of the world originate and receive their inspiration. The Bahá'í writings also emphasize the process of personal transformation brought about through faith as a unifying factor in all religious traditions. The apparent differences between the world's religious traditions are explained by appealing to a perspectivist approach grounded in a process metaphysics. For this reason, I have characterized the Bahá'í view as "process perspectivism". Radical pluralism is the greatest philosophical challenge to the Bahá'í principle of religious unity. The main criticisms made by the radical pluralists are briefly examined.

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Books on the topic "Bahai Faith"

1

Rabbānī, Rúḥíyyih. The guardian of the Bahá'í faith. London: Bahá'í Pub. Trust, 1988.

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2

Shoghi. God passes by. Wilmette, Ill: Bahá'í Pub. Trust, 1987.

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3

Shoghi. Citadel of faith: Messages to Amercia, 1947-1957. Wilmette, Ill: Bahá'í Pub. Trust, 1997.

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4

Afnān, Ḥabīb Allāh. The genesis of the Bábí-Baháʼí faiths in Shíráz and Fárs. Leiden: Brill, 2008.

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Afnān, Ḥabīb Allāh. The genesis of the Bábí-Baháʼí faiths in Shíráz and Fárs. Leiden: Brill, 2008.

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6

Esslemont, J. E. Bahá'u'lláh and the new era: An introduction to the Bahá'í faith. 5th ed. Wilmette, Ill: Bahá'í Pub. Trust, 1998.

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7

MacEoin, Denis. A people apart: The Baha'i community of Iran in the twentieth century. London: Centre of Near & Middle Eastern Studies, School of Oriental and African Studies, University of London, 1989.

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8

Afnān, Ḥabīb Allāh. The genesis of the Bábí-Baháʼí faiths in Shíráz and Fárs. Leiden: Brill, 2008.

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9

Afnān, Ḥabīb Allāh. The genesis of the Bábí-Baháʼí faiths in Shíráz and Fárs. Leiden: Brill, 2008.

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10

Esslemont, J. E. Baha'u'llah and the new era: An introduction to the Baha'i faith. 6th ed. Karachi: Bahai Publishing Trust, 1998.

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Book chapters on the topic "Bahai Faith"

1

Nigosian, S. A. "Baha’i." In World Faiths, 459–70. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-13502-8_15.

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2

Green, Jennifer, and Michael Green. "The Baha’i faith." In Dealing with Death, 192–93. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4899-7216-3_26.

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3

Hutton, Peter, Ravi Mahajan, and Allan Kellehear. "The Baha’i faith." In Death, Religion and Law, 103–6. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-14.

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Gilman, Priscilla. "Whatever the Sacrifice: Illness and Authority in the Baha’i Faith." In Disability and Religious Diversity, 19–45. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230339484_2.

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5

Cohen, Ronen A. "The Baha’i Faith and Its Origins in Shi’a Islam and Despair." In The Hojjatiyeh Society in Iran, 49–64. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137304773_3.

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6

"Baha’i Faith." In Encyclopedia of Millennialism and Millennial Movements, 93–99. Routledge, 2000. http://dx.doi.org/10.4324/9780203009437-18.

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7

Nash, Geoffrey. "Edward Granville Browne and the Writing of Babi Narratives." In Religion, Orientalism and Modernity, 96–122. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781474451680.003.0005.

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One of the foremost experts of the early twentieth century on the religious faiths and politics of Iran, E.G. Browne cut his teeth as an orientalist by travelling through the country as a young man and reporting on its most recent religious manifestation, the Babi movement. This chapter explicates Browne’s enthusiasm for Babism and his involvement in its eventual schism. Considering this, and the effect his later advocacy of Persian nationalism against the policy of the British Government had on his subsequent career, Browne’s might be called a ‘peculiar’ type of orientalism. Under Azali influence Browne published material which would provide ammunition against the Baha’i faith for their Ahmadi competitors as well as hostile Christian missionaries. In spite of all this, through incorporating orientalist writing like Browne’s and eastern traveller George Nathaniel Curzon’s, orientalist features became deeply engraved into Baha’i literature. Nevertheless in the long run, in comparison with Ahmadism, interest in the Baha’i faith seems to have subsided.

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8

"Introduction: The Babi/Baha’i Movement." In The Baha'i Faith in Africa, 1–20. BRILL, 2011. http://dx.doi.org/10.1163/9789004226005_002.

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"The Baha’i Church of Calabar." In The Baha'i Faith in Africa, 195–218. BRILL, 2011. http://dx.doi.org/10.1163/9789004226005_008.

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10

"Preliminary Material." In The Baha'i Faith in Africa, i—xii. BRILL, 2011. http://dx.doi.org/10.1163/9789004226005_001.

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