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Journal articles on the topic 'Bahai Faith'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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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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2

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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3

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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4

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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7

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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11

안신 and Woosung HUH. "A Comparative Study on Peace Thought in Bahai Faith and Unification Church －Their Similarities and Differences of ‘New Prophet’ Traditions－." Journal of the Korean Academy of New Religions 24, no. 24 (April 2011): 277–302. http://dx.doi.org/10.22245/jkanr.2011.24.24.277.

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12

MCVEY, KATHLEEN E. "CHRISTOPHER BUCK, Paradise and Paradigm: Key Symbols in Persian Christianity and the Bahai Faith (Albany: State University of New York Press, 1999). Pp. 419. $81.50 cloth; $27.95 paper." International Journal of Middle East Studies 35, no. 3 (August 2003): 494–96. http://dx.doi.org/10.1017/s0020743803220213.

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13

Possamai, Adam, and Alphia Possamai-Inesedy. "The Baha'i faith and Caodaism." Journal of Sociology 43, no. 3 (September 2007): 301–17. http://dx.doi.org/10.1177/1440783307080108.

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In Australia, new immigrant and ethnic communities constitute the largest segment of the phenomenon of increasing religious diversity and change. These groups celebrate and maintain a way of life and a religious culture from elsewhere, but they are also working in Australian society: not just resisting pressures for assimilation, but helping members to translate the norms and values of their land of origin into the new Australian context. In this process, a de-secularization of the world at both local and global levels occurs; indeed, while offering support to migrants, these groups offer a site of `cultural security' to them and simultaneously promote and diffuse their religion in Australia's public sphere. This article focuses on the Baha'i faith and Caodaism; two groups with an ever-increasing growth in the Western world, and an involvement at local, national and international levels. The research shows that these two groups have had different measures of success in Australia, highlighting the fact that the de-secularization process does not have the same intensity among these groups. This article aims at finding the reason behind this difference of intensity.

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14

K. Doost, Roger. "Religion, the Baha'i Faith, and Accounting." Journal of Bahá’í Studies 7, no. 3 (September 1, 1997): 43–51. http://dx.doi.org/10.31581/jbs-7.3.444(1997).

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This essay reports on the results of discussions of spiritual principles in an accounting class. Accounting is a system that seeks to create balance, order, and justice in human business affairs. Its philosophy is in line with belief in an almighty Creator and can be derived from the Baha'i writings.

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15

Trick, Simon. "An insight into: the Baha'i faith." Practical Pre-School 2004, no. 43 (January 2004): 1–2. http://dx.doi.org/10.12968/prps.2004.1.43.40131.

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16

Martín, Sergio Carro. "An Introduction to the Baha'i Faith." British Journal of Middle Eastern Studies 39, no. 2 (August 2012): 303–5. http://dx.doi.org/10.1080/13530194.2012.709712.

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17

Sárközy, Miklós. "Arminius Vámbéry and the Baha’i Faith." Baha'i Studies Review 18, no. 1 (June 1, 2012): 55–81. http://dx.doi.org/10.1386/bsr.18.1.55_1.

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18

Fieldhouse, Paul. "Food and Health in the Baha'I Faith." Journal for the Study of Food and Society 6, no. 1 (March 2002): 82–87. http://dx.doi.org/10.2752/152897902786732671.

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19

HASSALL, GRAHAM. "The Baha'i Faith in Australia 1947-1963." Journal of Religious History 36, no. 4 (December 2012): 563–76. http://dx.doi.org/10.1111/j.1467-9809.2012.01231.x.

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20

Smith, Peter. "The Baha'i Faith: Distribution Statistics, 1925-1949." Journal of Religious History 39, no. 3 (November 26, 2014): 352–69. http://dx.doi.org/10.1111/1467-9809.12207.

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21

Tompkins, Sarajane. "An Introduction to the Baha'i Faith: Peter Smith." Digest of Middle East Studies 18, no. 2 (October 2009): 97–98. http://dx.doi.org/10.1111/j.1949-3606.2009.tb01110.x.

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22

Goldin, Farideh. "Jewish Identities in Iran." American Journal of Islam and Society 29, no. 4 (October 1, 2012): 90–92. http://dx.doi.org/10.35632/ajis.v29i4.1179.

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In Jewish Identities in Iran, Mehrdad Amanat tries to unearth the roots of IranianJews converting to both Islam and the Baha’i faith starting with the Safavidperiod in the sixteenth century. Admitting a personal interest in the project(his family converted from Judaism to the Baha’i faith), Amanat searches foranswers in, among many other resources, autobiographies written by membersof all faiths. Included are the memoirs of Mash’allah Farivar, son of the chiefrabbi and dayan (judge) of the Jewish community of Shiraz, and Fazel Mazandarani’smulti-volume history of the Babi–Baha’is. Missing from the extensivefourteen-page bibliography, however, is the field research conducted by LaurenceLoeb in Shiraz, Outcast: Jewish Life in Southern Iran, and multiple volumesof The History of Contemporary Iranian Jews, edited by Homa andHuman Sarshar.Relatively short for a research of this magnitude (210 pages), the readermight feel rushed through the historical events. The first chapter, “The JewishPresence in Pre-Islamic and Medieval Iran,” covers centuries of Iranian Jewishlife in just twenty pages. Under such headings as “Jews in the pre-Islamic Period,”“Economic and Cultural Spheres,” “Encounters with Other Religions,”“The Early Islamic Period,” “The Militant Jews of Isfahan,” “Early Conversionsto Islam,” “Religious Diversity under Mongol Rule,” and “The Emergenceof Jewish Notables,” the author barely touches the surface of each issue.Amanat’s research is nevertheless meticulous and often cites multiple examplesto reveal a cause for conversion in the later chapters ...

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23

MacEoin, Denis. "Making the invisible visible: introductory books on the Baha'i religion (the Baha'i Faith)." Religion 43, no. 2 (April 2013): 160–77. http://dx.doi.org/10.1080/0048721x.2012.705975.

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24

Hidayat, Samsul. "Indonesian Baha’i Community’s Perspective on Gender Equality." Al-Albab 12, no. 1 (June 22, 2023): 79–94. http://dx.doi.org/10.24260/alalbab.v12i1.2646.

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The conception of gender for Indonesian context is understood socially, politically, culturally and even religiously biased. Gender equality, which is always regarded as respect for women, is actually a detrimental action for women themselves. This work seeks to explain the concept of gender equality in Indonesian context from the perspective of the Baha’i faith and find out the views of its followers about the role of women in gender equality. This is also to describe the principles of the teachings of the Baha’i faith in promoting the awareness of women’s equal role in Indonesia. The article is based on research that falls under the descriptive qualitative research cluster using a gender study approach. The data were collected using observation, in-depth interviews and sources from previous studies. The work suggests that the followers of the Baha’i faith view the differences between men and women only from biological factors that exist in both sexualities. Those differences are merely due to the cultures of the people so that the understanding about gender equality becomes a biased concept. This is because the people in Indonesia observe to a patriarchal ideology which considers men to be superior and versatile while women are weak and marginalized in terms of social situation. The Baha’i community believe that God create humans from the same source, namely dust, so that no humans would exalt over the others. Humans are the same and equal between men and women.

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25

Cole, Juan R. I. "The Baha'i Faith in America as Panopticon, 1963-1997." Journal for the Scientific Study of Religion 37, no. 2 (June 1998): 234. http://dx.doi.org/10.2307/1387523.

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26

DIESSNER, RHETT. "Cognitive-Developmental Psychology and the Baha'i Faith: Meaningful Connections." Counseling and Values 39, no. 3 (April 1995): 169–76. http://dx.doi.org/10.1002/j.2161-007x.1995.tb00939.x.

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27

de Pina‐Cabral, João. "Filiation as a crossroads in Bahia." Anthropology Today 34, no. 2 (April 2018): 5–8. http://dx.doi.org/10.1111/1467-8322.12418.

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Drawing on ethnographic material collected in Bahia (Brazil) between 2004 and 2011, this article presents an alternative account of the notion of ‘filiation’ that avoids the equivoques concerning this concept that are dominant within contemporary anthropological discourses on kinship. The story of a lay preacher whose faith responds to her lack of a father figure illuminates how the constitution of personhood is based on filiation as a triangulation.

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28

Savi, Julio. "The Baha'i Faith and the Perennial Mystical Quest: A Western Perspective." Baha'i Studies Review 14, no. 1 (December 1, 2007): 5–22. http://dx.doi.org/10.1386/bsr.14.5_1.

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The author analyses a definition of mysticism formulated by William Ralph Inge and western ideas on mystical experience. Then he proceeds to discuss mysticism as an intrinsic aspect of the Baha'i Faith and mystical experience as expounded in the Baha'i writings. The latter pay greater attention to the practical and logical aspects of mysticism than to the visionary and illogical ones. The author examines some of the reasons for Baha'i and non-Baha'i criticism of mysticism and suggests a Baha'i definition of mysticism. He then attempts to describe the Baha'i mystical path, as expounded by the Universal House of Justice.

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29

Osborn, Lil Abdo. "Mary Magdalene ‘The Lioness of God’ in the Baha’i Faith." Alternative Spirituality and Religion Review 3, no. 2 (2012): 181–97. http://dx.doi.org/10.5840/asrr2012323.

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30

Momen, Moojan. "Review: Baha’i Faith: The Basics, by Christopher Buck." Nova Religio 25, no. 3 (February 1, 2022): 137–38. http://dx.doi.org/10.1525/nr.2022.25.3.137.

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31

Smith, Peter, and Moojan Momen. "The Baha'i faith 1957–1988: A survey of contemporary developments." Religion 19, no. 1 (January 1989): 63–91. http://dx.doi.org/10.1016/0048-721x(89)90077-8.

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32

Milani, Kavian, and Leila Milani. "Proof Based on Establishment (Dalil-i-taqrir) and the Proof Based on Verses (Hujjiyyat-i-ayat)." Journal of Bahá’í Studies 7, no. 4 (December 1, 1997): 17–42. http://dx.doi.org/10.31581/jbs-7.4.270(1997).

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Since the early days of the Baha'i Faith in Persia, the Baha'i-Muslim dialogue has generated tremendous interest on both sides. From the Baha'i camp, significant attempts have been made towards demonstrating the truth of the Baha'i Faith, based on Islamic texts and theology. Meanwhile, Baha'i apologists had to stay consistent within the Baha'i theological framework. To date, there has been no serious attempt to study the development of the Baha'i-Muslim debate. This study concerns itself with a narrow spectrum of this debate. It will focus on two of the most plausible and effective arguments developed by Baha'i scholars, namely, the proof based on establishment (dalil-i-taqrir) and the proof based on verses (hujjiyyat-i-ayat). The historical and theological aspects of these apologetic developments will be given special attention. The proof based on verses may be said to be an extension of the quranic challenge, upon which Baha'i scholars capitalized. The proof based on establishment was then a further apologetic development of the proof based on verses. These apologetic arguments were grounded in the writings of the central figures of the Baha'i Faith. Most of the material for this study comes from the works of Mirza Abu'l-Fadl, who has made the most sgnificant contrbution to this field. The Baha'i-Muslim dialogue has continued into our time, but under the towering shadow of Abu'l-Fadl. Islamic polemicists have also made serious attempts at countering these arguments, and some of their salient arguments will be critiqued in this article. From the setting of a Baha'i-Muslim dialogue, this study will endeavor to introduce the proof based on establishment (dalil-i-taqrir) into the Baha'i-Christian dialogue, from which it has been conspicuously absent in the West.

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33

Risky Anugera, Ifan, and Zainal Arifin. "STRUKTUR PEMBANGUN DALAM NOVEL FAITH & THE CITY KARYA HANUM SALSABIELA RAIS DAN RANGGA ALMAHENDRA SERTA RELEVANSINYA SEBAGAI BAHAN AJAR DI SMA." ENGGANG: Jurnal Pendidikan, Bahasa, Sastra, Seni, dan Budaya 2, no. 2 (January 1, 2022): 108–21. http://dx.doi.org/10.37304/enggang.v2i2.3888.

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ABSTRAKTujuan penelitian ini yaitu mendeskripsikan struktur pembangun dan relevansistruktur pembangun dalam novel Faith & The City karya Hanum Salsabiela Rais danRangga Almahendra sebagai bahan ajar di SMA. Objek penelitian ini adalah strukturpembangun dalam novel. Subjek dalam penelitian ini adalah novel yang berjudul Faith &The City karya Hanum Salsabiela Rais dan Rangga Almahendra. Data yang akan ditelitimenggunakan teknik studi pustaka, baca, dan catat. Keabsahan data dalam penelitian iniadalah trianggulasi teori. Analisis data dalam penelitian ini dilakukan dengan menerapkanmodel analisis interaktif. Analisis interaktif menurut Miles dan Huberman (dalam Rijali,2018:83) memiliki empat komponen, yaitu (1) pengumpulan data, (2) reduksi data, (3)penyajian data, dan (4) penarikan kesimpulan. Hasil penelitian ditemukan sturkturpembangun mengenai tema, alur, tokoh dan latar. Dari struktur pembangun novel Faith &The City karya Hanum Salsabiela Rais dan Rangga Almahendra dapat direlevansikandengan bahan ajar di SMA kelas XII yang mengacu pada kompetensi dasar 3.9menganalisis isi dan kebahasaan novel.Kata kunci: struktur, novel, dan bahan ajar.

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34

Apriliyadi, Illi. "Strategi Komunikasi Penganut Agama Baha’i dalam Membangun Citra Positif di Masyarakat." Al-Mada: Jurnal Agama, Sosial, dan Budaya 3, no. 2 (June 26, 2020): 151–69. http://dx.doi.org/10.31538/almada.v3i2.719.

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Negative images are often experienced by co culture groups in the community, as experienced by Baha’i religious followers. Therefore they need a communication strategy in building a positive image in the community. This study aims to determine the communication strategies of Baha'i followers in the village of Cebolek Kidul, Margoyoso sub-district, Pati regency in building a positive image in the community. This study examines the components of communication strategies in terms of message planning, communication approaches, and media selection. This research uses the co-culture theory by Mark Orbe. The interpretative phenomenological analysis used in this study as analytical techniques of the data. The Result of this study show that Baha’i followers uses an Accommodation strategy to build a positive image in the community. This strategy ranges on the Non-Assertive Accommodation and the Assertive Accommodation. In the aspect of planning the message, the Baha'i Pati held a meeting with members of the local spiritual assembly before the message is delivered to the community. The communication approach is carried out by way of friendship with residents and local government officials, using verbal and non-verbal language by showing smiles and polite language. Finally in the aspect of media selection, Baha'is in the village of Cebolek use brochures and film screenings on Baha'is, this is done so that the public understands and knows about the teachings of the Baha’i faiths.

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35

Rosalia Dewi Shinta, Irene Hartutik, and Yustinus Joko Wahyu Yuniarto. "PENGEMBANGAN BAHAN PENDAMPINGAN IMAN ANAK DENGAN METODE DINAMIKA KELOMPOK BERBASIS PERMAINAN MASA ADVEN-NATAL TAHUN LITURGI C." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 1, no. 2 (November 30, 2022): 110–19. http://dx.doi.org/10.55606/lumen.v1i2.48.

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This research includes research on the development of mentoring materials with the research subject being Child Faith Assistance (PIA) using the Research andDevelopment (RND) research and development model. Data collection was carried out on 10 validators consisting of priests, elementary school teachers, PIA and OMK assistants at the Most Holy Heart of Jesus Parish Metro. Data collection techniques used interview methods, questionnaires, validation test I, validation test II and FGD. Children's faith assistance at the Most Holy Heart of Jesus Parish Metro is held 2 times a month on Sundays. The materials used in advocating children's faith during the Advent-Christmas Period that have been used so far do not have a syllabus but have used the liturgical year C. The material for advocating children's faith in the Advent-Christmas material for the liturgical year C through the play method has been proven valid with two stages of validation with results of 3.3 and 3.5 out of a scale of 4. The PIA material for the liturgical year C with the group dynamics method developed in this study is feasible to use because it has gone through a feasibility test using the Forum Group Discussion (FGD) technique

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36

Prosterman, Annette. "Potential of the Baha'i Faith to Grow in Scope and Influence." Journal of Bahá’í Studies 4, no. 3 (September 1, 1991): 17–33. http://dx.doi.org/10.31581/jbs-4.3.432(1991).

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This study focuses on the Baha'i Faith from a sociological perspective in an examination of several factors that would enable a religious movement to grow and develop to such an extent that it could become a significant influence on modern societies. The study concludes that this relatively new religious movement has necessary ideological and structural elements that foster its effective, continued growth, maintain its cohesion as a collective unit, and enable it to orient and mobilize its members toward bringing about social change. Having these necessary elements may not be sufficient to guarantee that the Baha'i Faith will become a major force for social change. However, this religion definitely has the potential to grow and develop to the point at which it could have a significant effect on future society and may do so if its believers follow the guidance provided in their scriptures.

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Kahn, Alfred. "Encouragement, Challenges, Healing and Progress: The Baha’i Faith in Indigenous Communities." Journal of Baha i Studies 26, no. 3 (October 2016): 89–102. http://dx.doi.org/10.31581/jbs-26.3.6(2016).

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Momen, Moojan. "The Baha’i Faith in Africa: Establishing a New Religious Movement, 1952–62." Nova Religio 17, no. 2 (February 2013): 122–23. http://dx.doi.org/10.1525/nr.2013.17.2.122.

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Brookshaw, Dominic Parviz. "Explaining Jewish Conversions to the Baha'i Faith in Iran, circa 1870–1920." Iranian Studies 45, no. 6 (November 2012): 819–29. http://dx.doi.org/10.1080/00210862.2012.726876.

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Were, Graeme. "Fashioning Belief: The Case of the Baha'i Faith in Northern New Ireland." Anthropological Forum 17, no. 3 (November 2007): 239–53. http://dx.doi.org/10.1080/00664670701637701.

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HASSALL, GRAHAM. "‘Outpost of a World Religion’: The Bahaá Faith in Australia 1920–47." Journal of Religious History 16, no. 3 (June 1991): 315–88. http://dx.doi.org/10.1111/j.1467-9809.1991.tb00672.x.

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Raverty, Aaron. "Religious Faith as Cultural Heritage at the Refuge for World Truths." Religions 11, no. 4 (April 21, 2020): 207. http://dx.doi.org/10.3390/rel11040207.

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Faith undergirds the Refuge for World Truths, a multireligious heritage-scape that emerged out of an old Spanish land grant adjacent to the Wild West mining and ranching town of Crestone, Colorado. Established by an entrepreneurial husband-and-wife team in the late twentieth century, the Refuge’s spiritual centers were founded upon different faith commitments. Christian, [Sufi] Muslim, and Baha’i centers adhere to a monotheistic faith and claim divine revelation as the source of their presence in the Refuge. New Age, polytheistic, and nontheistic groups base their faith claim on the personal mystical revelations of “Glenn,” a local peripatetic and self-described prophet who hailed the arrival of the original couple. Two stints of ethnographic research point to the spiritual centers’ public ritual performances as both invitations to pilgrims to intensify this faith and as functional cogs in the integration and continuity of the heritage-scape’s ritual economy. Finally, the faith expressions underlying the Refuge for World Truths allow this unique locality to champion interreligious dialogue as a method for addressing diversity and negotiating potential onsite conflict on the path to peaceful mutuality.

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Buck, Christopher. "The Baha’i Faith in India: A Developmental Stage Approach by William Garlington (review)." Nova Religio 27, no. 4 (May 2024): 124–25. http://dx.doi.org/10.1353/nvr.2024.a929290.

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Bacquet, Karen. "When Principle and Authority Collide: Baha'i Responses to the Exclusion of Women from the Universal House of Justice." Nova Religio 9, no. 4 (May 1, 2006): 34–52. http://dx.doi.org/10.1525/nr.2006.9.4.034.

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The Baha'i faith regards the equality of men and women as one of its fundamental tenets, yet excludes women from service on its international governing body, the Universal House of Justice, based on what are believed to be infallible interpretations of Baha'i scripture. This article outlines how the exclusion developed, and describes challenges from liberal Baha'i scholars, as well as the response to these challenges from the administration and rank and file adherents. It demonstrates that, when confronted with a contradiction between a basic principle upheld by religious teaching and loyalty to authority, the Baha'i administration and the majority of adherents have chosen the latter.

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Fozdar, Farida. "The Baha’i Faith: A Case Study in Globalization, Mobility and the Routinization of Charisma." Journal for the Academic Study of Religion 28, no. 3 (September 28, 2015): 274–92. http://dx.doi.org/10.1558/jasr.v28i3.28431.

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LEE, ANTHONY A. "Underground Movement in a Missionary Church: The Baha'i Faith in British Cameroons, 1952-19621." Journal of Religious History 36, no. 4 (December 2012): 577–92. http://dx.doi.org/10.1111/j.1467-9809.2012.01232.x.

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Momen, Moojan. "Negotiating Survival: A History of the Babi and Baha’i Faith in Shiraz (1844–1921)." Baha'i Studies Review 19, no. 1 (June 1, 2013): 45–68. http://dx.doi.org/10.1386/bsr.19.1.45_1.

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Semple, Ian. "An international auxiliary language." English Today 3, no. 1 (January 1987): 18–19. http://dx.doi.org/10.1017/s0266078400002625.

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In ET6, we reported that English may be superseding Latin as the language through which the Vatican talks to the world. To find out how it fares in one of the world's younger religions, English Today talks to IAN SEMPLE, at the World Centre of the Baha'i Faith in Haifa, Israel.

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Hamdani, Suhailiza, Muhammad Khairi Mahyuddin, Mashitah Sulaiman, Nik Suhaida Nik Abdul Majid, Dini Farhana Baharudin, Mohd Faridh Hafez Mhd Omar, and Nur Kareelawati Abd. Karim. "Pendekatan Tazkiyyah Al-Nafs dalam Pengukuhan Akidah Mualaf." Sains Insani 8, no. 2 (November 30, 2023): 268–74. http://dx.doi.org/10.33102/sainsinsani.vol8no2.506.

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Abstrak: Pendidikan akidah yang komprehensif dapat membantu mengukuhkan kefahaman dan kepatuhan kepada agama Islam. Penghayatan kepada ajaran Islam secara keseluruhannya terhasil melalui keteguhan iman yang merupakan tunjang utama di dalam agama. Pengukuhan akidah melalui pelbagai pendekatan perlu diterap sedari awal kepada setiap muslim apatah lagi kepada mualaf bagi membendung penyelewengan akidah. Dalam pembinaan modul pengajaran akidah mualaf sedia ada, selain daripada mengetengahkan tajuk - tajuk yang bersangkut paut dengan ketuhanan,kenabian, rukun-rukun Iman yang enam, masih kurang penekanan diberikan kepada elemen tazkiyyah al-nafs atau penyucian jiwa sedangkan ianya adalah sangat penting dalam proses pengukuhan akidah seorang muslim. Oleh itu, kertas kerja ini membincangkan tentang hubungan tazkiyyah al-nafs dan akidah. Selain itu, proses pengukuhan akidah melalui pendekatan tazkiyyah turut menjadi fokus perbincangan. Metodologi kajian adalah secara kepustakaan dengan merujuk kepada bahan-bahan penulisan para ulama’ dan cendiakawan Islam yang menekankan kepentingan dan peranan tazkiyyah al-nafs dan akidah. Kajian mendapati bahawa kaedah tazkiyyah al-nafs melalui amalan zikir dan doa yang khusus dan istiqamah sangat penting dan dapat membantu mengukuhkan pegangan akidah setiap muslim. Amalan zikir yang istiqamah akan melahirkan kekuatan spiritual yang menolak perkara-perkara maksiat dan mungkar serta mendorong jiwa sentiasa ke arah kebaikan dan ketaatan kepada Allah SWT. Kaedah pengajaran yang menerapkan elemen tazkiyyah al-nafs amat membantu menguatkan spiritual golongan mualaf supaya terus istiqamah dalam meneruskan ketaatan sebagai seorang muslim. Abstract: Comprehensive religious education can help strengthen understanding and adherence to the Islamic faith. A deep understanding of the teachings of Islam in its entirety is achieved through unwavering faith, which is the mainstay of the religion. The reinforcement of faith through various approaches should be instilled from the early stages in every Muslim, especially for converts, to prevent deviations in belief. In the development of existing modules for teaching the faith to converts, in addition to addressing topics related to divinity, prophethood, the six pillars of faith, there is a need to emphasize the element of tazkiyyah al-nafs, or the purification of the soul, as it is crucial in the process of reinforcing a Muslim's faith. Therefore, this paper discusses the relationship between tazkiyyah al-nafs and faith. Furthermore, the process of strengthening faith through the tazkiyyah approach is also a focal point of the discussion. The research methodology is based on literature review by referring to the writings of scholars and Islamic intellectuals who emphasize the importance and role of tazkiyyah al-nafs and faith. The study found that the method of tazkiyyah al-nafs through consistent and specific remembrance (zikir) and supplication (doa) is highly significant and can help reinforce the faith of every Muslim. Consistent remembrance (zikir) will generate spiritual strength that repels sinful and wicked acts and encourages the soul to constantly pursue goodness and obedience to Allah SWT. Teaching methods that incorporate the element of tazkiyyah al-nafs greatly help strengthen the spirituality of converts, enabling them to remain steadfast in their obedience as Muslims.

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Jing, Yanchun, Jiangang Zhu, and Yongjing Han. "Secularity and Transformation of the Faith-Based Community: Ethnography of the Religious Charity of Baha’i in Macau." Religions 11, no. 12 (December 4, 2020): 652. http://dx.doi.org/10.3390/rel11120652.

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Since the 1970s, religious charities in Chinese communities have gradually become public and rational, transforming from previously raising donations for the temples or disaster relief. Even in mainland China, Buddhism, Christianity, and Islam all began to enter the secular society after the 1980s and gradually merged into local public life by providing public welfare. Little attention has been paid to Baha’i, which originated in Iran in the middle of the 19th century and has become one of the most rapidly expanding new religions in the world. Based upon the ethnography of a Baha’i group in Macau, we first introduce the development of Baha’i, its activities and its charity services. In considering this example, we engage with the following questions. As a new world religion, why would Baha’i carry out these charity events? How did it begin its charity activities in Macau? How do charity activities convey its religious philosophy and religious practice? How should we interpret these religious charity practices? This exploratory research on a religious group in Macau revealed that the modern religion derives publicity and rationalization from its strong driving force for secularization, that the believers are also increasingly emphasizing their social and cultural citizenship, and that the religious organization is also gradually transforming into a networked faith-based community.

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