The Bahá'í calendar, also called the Badí‘ calendar (badí‘ means wondrous or unique ^[1]), used by Bábism and the Bahá'í Faith, is a solar calendar with regular years of 365 days, and leap years of 366 days. Years are composed of 19 months of 19 days each, (361 days) plus an extra period of "Intercalary Days" (4 in regular and 5 in leap years). Years in the calendar begin at the vernal equinox, and are counted with the date notation of BE (Bahá'í Era), with 21 March 1844 CE being the first day of the first year.^[2] The period from 21 March 2012 to 20 March 2013 is the year 169 BE. At present, the Bahá'í calendar is synchronized to the Gregorian calendar, meaning that the extra day of a leap year occurs simultaneously in both calendars. Note: The Badi calendar was implemented during the Bábí faith and then adapted in the Bahá'í Faith.

Babi version of the calendar[link]

The early version of the calendar begun to be implemented during the ministry of the Báb and his appointed successor Subh-i-Azal depended on the Báb's Persian Bayan and other works.^[3] It used a scheme of 19 months of 19 days (19x19) for a 361 day calendar and intercalary days assigned differently than the Baha'i implementation later. There is also a cycle of 19 years. William Miller's polemical work against the Bahá'í Faith claims that the date the calendar was to begin was 1850 CE though most sources agree the date was with the Declaration of the Bab to Mullá Husayn, May 23, 1844 CE.^[4] The beginning of the calendar year was with Nowruz.^[5] The calendar contains symbolic connections to prophecies of the Báb about the next Manifestation of God termed He whom God shall make manifest.^[6]

History[link]

The Bahá'í calendar started from the original Badí‘ calendar, created by the Báb.^[7] Bahá'u'lláh confirmed and adopted this calendar and made Naw-Rúz the first day of the year, and also clarified the intercalary days.^[7][8]

Bahá'u'lláh set Naw-Rúz to the day on which the sun passes into the constellation Aries. Bahá'ís interpret this formula as a specification of the vernal equinox.^[8]

Although the vernal equinox can occur on March 20, 21 or 22, Shoghi Effendi declared that, for the time being, the Badí‘ calendar is 'locked' to the Gregorian calendar with the new year always starting at sunset on 20 March.^[9] Without this, the calendar could vary by a day or two when compared to the Gregorian calendar. The implementation of the variable calendar with respect to the beginning of Naw-Rúz will require the Universal House of Justice selecting a single location for the fixing of the date of the equinox, such as the Qiblih.^[8] The 'locked' calendar is the one described in this article.

Years in the Bahá'í calendar are counted from Thursday, 21 March 1844, the beginning of the Bahá'í Era or Badí‘ Era (abbreviated BE or B.E.).^[2] Year 1 BE thus began at sundown 20 March 1844. Using the Bahá'í names for the weekday and month, day one of the Bahá'í Era was Istijlál (Majesty), 1 Bahá (Splendour) 1 BE. As detailed below, the names of the Bahá'í months and days reflect attributes of God.^[10]

Months[link]

The Bahá'í calendar is composed of 19 months, each with 19 days.^[11] The Nineteen Day Fast is held during the final month of ‘Alá’ (2 March – 20 March), and is preceded by the intercalary days, known as Ayyám-i-Há. There are four intercalary days in a regular year, and five in a leap year.^[11] The introduction of intercalation marked an important break from Islam, as under the Islamic calendar the practice of intercalation had been specifically prohibited in the Qur'an.^[7] The month of fasting is followed by Naw-Rúz, the new year. Because the calendar is currently synchronized with the Gregorian calendar, the Bahá'í leap years happen on common era leap years. In addition, the intercalary days include 28 February and 1 March, causing precise synchronization of the 19 months with the Gregorian calendar.

The names of the months were taken by the Báb from the Du'ay-i-Sahar, a Ramadan dawn prayer by Imam Muhammad al-Baqir, the fifth Imam of Twelver Shi'ah Islam.^[12][13] These month names are described as describing attributes of God.

Holy days[link]

There are eleven holy days in the Bahá'í calendar; on nine of these holy days, work is suspended.^[14] The Festival of Ridván, a twelve day festival that commemorates Bahá'u'lláh's announcement of prophethood, is the most holy Bahá'í festival and is referred to as the "Most Great Festival."^[15]

On the Islamic lunar calendar, the births of the Báb and Bahá'u'lláh fall on consecutive days; the first and second day of Muharram, respectively.^[16] The Universal House of Justice has decided to celebrate them on the solar calendar, but has the authority to change the observance to the lunar calendar days, which migrate through the solar calendar by 11 or 12 days each year.

Weekdays[link]

The Bahá'í week starts on Saturday, and ends on Friday.^[17] Like Judaism and Islam, days begin at sunset on the previous solar day and end at sunset of the present solar day. Bahá'í writings indicate that Friday is to be kept as a day of rest.^[18][19] The practice of keeping Friday as a day of rest is not observed by all Bahá'ís, however; for example, in the UK, the National Spiritual Assembly of the Bahá’ís does not currently keep this practice.^[20]

[edit] Váḥid and Kull-i-Shay’

Also existing in the Bahá'í calendar system is a 19-year cycle called Váḥid and a 361-year (19x19) supercycle called Kull-i-Shay’ (literally, "All Things").^[17] Each of the 19 years in a Vahid has been given a name as shown in the table below.^[17] The 9th Váḥid of the 1st Kull-i-Shay’ started on 21 March 1996, and the 10th Váḥid will begin in 2015.^[21] The current Bahá'í year, year 169 BE (21 March 2012 - 20 March 2013), is year Bahí of the 9th Váḥid of the 1st Kull-i-Shay’.^[21] The 2nd Kull-i-Shay’ will begin in 2205.^[21]

The concept of a 19-year cycle has existed in some form since the 4th century BC. The Metonic cycle represents an invented measure that approximately correlates solar and lunar markings of time and which appears in several calendar systems.

Years in a Váḥid

See also[link]

• Calendar
• Bahá'í Faith
• Intercalation
• 19 (number)

Notes[link]

References[link]

Further reading[link]

• Keil, Gerald (2008). Time and the Bahá’í Era. UK: George Ronald. ISBN 978-0-85398-527-3. http://www.udoschaefer.com/fileadmin/pdffiles/Foreword_Time_and_the_Bahai_Era_EN.pdf. 

External links[link]

• The Bahá'í Calendar
• Arithmetic of the Bahá'í Calendar, and Variants
• Bahá'í Calendar, Bahá'í Events and Holy Days (types: Persian, Islamic, Gregorian)

Seat of the Universal House of Justice, governing body of the Bahá'ís, in Haifa, Israel

The Bahá'í Faith ( /bəˈhaɪ/)^[1] is a monotheistic religion founded by Bahá'u'lláh in 19th-century Persia, emphasizing the spiritual unity of all humankind.^[2] There are an estimated five to six million Bahá'ís around the world in more than 200 countries and territories.^[3][4]

In the Bahá'í Faith, religious history is seen to have unfolded through a series of divine messengers, each of whom established a religion that was suited to the needs of the time and the capacity of the people. These messengers have included Abraham, Moses, Jesus, and Muhammad - as well as figures from extra-Abrahamic traditions such as Zoroaster, Krishna, and the Buddha. For Baha'is, the most recent messengers are the Báb and Bahá'u'lláh. In Bahá'í belief, each consecutive messenger prophesied of messengers to follow, and Bahá'u'lláh's life and teachings fulfilled the end-time promises of previous scriptures. Humanity is understood to be in a process of collective evolution, and the need of the present time is for the gradual establishment of peace, justice and unity on a global scale.^[5]

The word "Bahá'í" is used either as an adjective to refer to the Bahá'í Faith or as a term for a follower of Bahá'u'lláh. The word is not a noun meaning the religion as a whole.^[6] It is derived from the Arabic Bahá, meaning "glory" or "splendour".^[7] The term "Bahaism" (or "Baha'ism") has been used in the past, but the generally accepted name for the religion is the Bahá'í Faith.^[8][9]

Beliefs[link]

Three core principles establish a basis for Bahá'í teachings and doctrine: the unity of God, the unity of religion, and the unity of humankind.^[4] From these postulates stems the belief that God periodically reveals his will through divine messengers, whose purpose is to transform the character of humankind and develop, within those who respond, moral and spiritual qualities. Religion is thus seen as orderly, unified, and progressive from age to age.^[10]

God[link]

Bahá'í Temple, Ingleside, Sydney, Australia

The Bahá'í writings describe a single, personal, inaccessible, omniscient, omnipresent, imperishable, and almighty God who is the creator of all things in the universe.^[11] The existence of God and the universe is thought to be eternal, without a beginning or end.^[12] Though inaccessible directly, God is nevertheless seen as conscious of creation, with a will and purpose that is expressed through messengers termed Manifestations of God.^[11][13]

Bahá'í teachings state that God is too great for humans to fully comprehend, or to create a complete and accurate image of, by themselves. Therefore, human understanding of God is achieved through his revelations via his Manifestations.^[14][15] In the Bahá'í religion God is often referred to by titles and attributes (for example, the All-Powerful, or the All-Loving), and there is a substantial emphasis on monotheism; such doctrines as the Trinity are seen as compromising, if not contradicting, the Bahá'í view that God is single and has no equal.^[16] The Bahá'í teachings state that the attributes which are applied to God are used to translate Godliness into human terms and also to help individuals concentrate on their own attributes in worshipping God to develop their potentialities on their spiritual path.^[14][15] According to the Bahá'í teachings the human purpose is to learn to know and love God through such methods as prayer, reflection, and being of service to humankind.^[14]

Symbols of many religions on a pillar of the Bahá'í House of Worship in Wilmette, Illinois, U.S.

Religion[link]

See also: Progressive revelation

Bahá'í notions of progressive religious revelation result in their accepting the validity of most of the world's religions, whose founders and central figures are seen as Manifestations of God. Religious history is interpreted as a series of dispensations, where each manifestation brings a somewhat broader and more advanced revelation, suited for the time and place in which it was expressed.^[12] Specific religious social teachings (for example, the direction of prayer, or dietary restrictions) may be revoked by a subsequent manifestation so that a more appropriate requirement for the time and place may be established. Conversely, certain general principles (for example, neighbourliness, or charity) are seen to be universal and consistent. In Bahá'í belief, this process of progressive revelation will not end; however, it is believed to be cyclical. Bahá'ís do not expect a new manifestation of God to appear within 1000 years of Bahá'u'lláh's revelation.^[17]

Bahá'í beliefs are sometimes described as syncretic combinations of earlier religious beliefs.^[18] Bahá'ís, however, assert that their religion is a distinct tradition with its own scriptures, teachings, laws, and history.^[12][19] While the religion was initially seen as a sect of Islam, most religious specialists now see it as an independent religion, with its religious background in Shi'a Islam being seen as analogous to the Jewish context in which Christianity was established.^[20] Muslim institutions and clergy, both Sunni and Shia, consider Bahá'ís to be apostates from Islam, which has led to Bahá'ís being persecuted.^[21][22] Bahá'ís, themselves, describe their faith as an independent world religion, differing from the other traditions in its relative age and in the appropriateness of Bahá'u'lláh's teachings to the modern context.^[23] Bahá'u'lláh is believed to have fulfilled the messianic expectations of these precursor faiths.^[24]

Human beings[link]

The Ringstone symbol represents humanity's connection to God

The Bahá'í writings state that human beings have a "rational soul", and that this provides the species with a unique capacity to recognize God's station and humanity's relationship with its creator. Every human is seen to have a duty to recognize God through His messengers, and to conform to their teachings.^[25] Through recognition and obedience, service to humanity and regular prayer and spiritual practice, the Bahá'í writings state that the soul becomes closer to God, the spiritual ideal in Bahá'í belief. When a human dies, the soul passes into the next world, where its spiritual development in the physical world becomes a basis for judgment and advancement in the spiritual world. Heaven and Hell are taught to be spiritual states of nearness or distance from God that describe relationships in this world and the next, and not physical places of reward and punishment achieved after death.^[26]

The Bahá'í writings emphasize the essential equality of human beings, and the abolition of prejudice. Humanity is seen as essentially one, though highly varied; its diversity of race and culture are seen as worthy of appreciation and acceptance. Doctrines of racism, nationalism, caste, social class, and gender-based hierarchy are seen as artificial impediments to unity.^[4] The Bahá'í teachings state that the unification of humankind is the paramount issue in the religious and political conditions of the present world.^[12]

Teachings[link]

Summary[link]

Shoghi Effendi, the appointed head of the religion from 1921 to 1957, wrote the following summary of what he considered to be the distinguishing principles of Bahá'u'lláh's teachings, which, he said, together with the laws and ordinances of the Kitáb-i-Aqdas constitute the bedrock of the Bahá'í Faith:

The independent search after truth, unfettered by superstition or tradition; the oneness of the entire human race, the pivotal principle and fundamental doctrine of the Faith; the basic unity of all religions; the condemnation of all forms of prejudice, whether religious, racial, class or national; the harmony which must exist between religion and science; the equality of men and women, the two wings on which the bird of humankind is able to soar; the introduction of compulsory education; the adoption of a universal auxiliary language; the abolition of the extremes of wealth and poverty; the institution of a world tribunal for the adjudication of disputes between nations; the exaltation of work, performed in the spirit of service, to the rank of worship; the glorification of justice as the ruling principle in human society, and of religion as a bulwark for the protection of all peoples and nations; and the establishment of a permanent and universal peace as the supreme goal of all mankind—these stand out as the essential elements [which Bahá'u'lláh proclaimed].^[27]

Social principles[link]

The following principles are frequently listed as a quick summary of the Bahá'í teachings. They are derived from transcripts of speeches given by `Abdu'l-Bahá during his tour of Europe and North America in 1912.^[28][29] The list is not authoritative and a variety of such lists circulate.^[19][29][30]

• Unity of God
• Unity of religion
• Unity of humankind
• Equality between men and women
• Elimination of all forms of prejudice
• World peace
• Harmony of religion and science
• Independent investigation of truth
• Principle of Ever-Advancing Civilization
• Universal compulsory education
• Universal auxiliary language
• Obedience to government and non-involvement in partisan politics unless submission to law amounts to a denial of Faith.^[31]
• Elimination of extremes of wealth and poverty

With specific regard to the pursuit of world peace, Bahá'u'lláh prescribed a world-embracing collective security arrangement as necessary for the establishment of a lasting peace.^[32]

Mystical teachings[link]

Although the Bahá'í teachings have a strong emphasis on social and ethical issues, there exist a number of foundational texts that have been described as mystical.^[12] The Seven Valleys is considered Bahá'u'lláh's "greatest mystical composition." It was written to a follower of Sufism, in the style of  `Attar, a Muslim poet,^[33] and sets forth the stages of the soul's journey towards God. It was first translated into English in 1906, becoming one of the earliest available books of Bahá'u'lláh to the West. The Hidden Words is another book written by Bahá'u'lláh during the same period, containing 153 short passages in which Bahá'u'lláh claims to have taken the basic essence of certain spiritual truths and written them in brief form.^[34]

Covenant[link]

The Bahá'í teachings speak of both a "Greater Covenant",^[35] being universal and endless, and a "Lesser Covenant", being unique to each religious dispensation. The Lesser Covenant is viewed as an agreement between a Messenger of God and his followers and includes social practices and the continuation of authority in the religion. At this time Bahá'ís view Bahá'u'lláh's revelation as a binding lesser covenant for his followers; in the Bahá'í writings being firm in the covenant is considered a virtue to work toward.^[36] The Greater Covenant is viewed as a more enduring agreement between God and humankind, where a Manifestation of God is expected to come to humanity about every thousand years, at times of turmoil and uncertainty.

With unity as an essential teaching of the religion, Bahá'ís follow an administration they believe is divinely ordained, and therefore see attempts to create schisms and divisions as efforts that are contrary to the teachings of Bahá'u'lláh. Schisms have occurred over the succession of authority, but any Bahá'í divisions have had relatively little success and have failed to attract a sizeable following.^[37] The followers of such divisions are regarded as Covenant-breakers and shunned, essentially excommunicated.^[36][38]

Canonical texts[link]

The canonical texts are the writings of the Báb, Bahá'u'lláh, `Abdu'l-Bahá, Shoghi Effendi and the Universal House of Justice, and the authenticated talks of `Abdu'l-Bahá. The writings of the Báb and Bahá'u'lláh are considered as divine revelation, the writings and talks of `Abdu'l-Bahá and the writings of Shoghi Effendi as authoritative interpretation, and those of the Universal House of Justice as authoritative legislation and elucidation. Some measure of divine guidance is assumed for all of these texts.^[39] Some of Bahá'u'lláh's most important writings include the Kitáb-i-Aqdas, literally the Most Holy Book, which is his book of laws,^[40] the Kitáb-i-Íqán, literally the Book of Certitude, which became the foundation of much of Bahá'í belief,^[41] the Gems of Divine Mysteries, which includes further doctrinal foundations, and the Seven Valleys and the Four Valleys which are mystical treatises.^[42]

History[link]

Bahá'í history follows a sequence of leaders, beginning with the Báb's May 23, 1844 declaration in Shiraz, Iran, and ultimately resting on an administrative order established by the central figures of the religion. The tradition was mostly isolated to the Persian and Ottoman empires until after the death of Bahá'u'lláh in 1892, at which time he had followers in 13 countries of Asia and Africa.^[43] Under the leadership of his son, `Abdu'l-Bahá, the religion gained a footing in Europe and America, and was consolidated in Iran, where it still suffers intense persecution.<sup>[44]</sup> After the death of `Abdu'l-Bahá in 1921, the leadership of the Bahá'í community entered a new phase, evolving from a single individual to an administrative order with both elected bodies and appointed individuals.^[45]

The Báb[link]

Shrine of the Báb in Haifa, Israel.

On May 23, 1844 Siyyid `Alí-Muhammad of Shiraz, Iran proclaimed that he was "the Báb" (الباب "the Gate"), referencing his later claim to the station of Mahdi, the Twelfth Imam of Shi`a Islam.^[44] His followers were therefore known as Bábís. As the Báb's teachings spread, which the Islamic clergy saw as a threat, his followers came under increased persecution and torture.^[12] The conflicts escalated in several places to military sieges by the Shah's army. The Báb himself was imprisoned and eventually executed in 1850.^[46]

Bahá'ís see the Báb as the forerunner of the Bahá'í Faith, because the Báb's writings introduced the concept of "He whom God shall make manifest", a Messianic figure whose coming, according to Bahá'ís, was announced in the scriptures of all of the world's great religions, and whom Bahá'u'lláh, the founder of the Bahá'í Faith, claimed to be in 1863.^[12] The Báb's tomb, located in Haifa, Israel, is an important place of pilgrimage for Bahá'ís. The remains of the Báb were brought secretly from Iran to the Holy Land and eventually interred in the tomb built for them in a spot specifically designated by Bahá'u'lláh.^[47]

Bahá'u'lláh[link]

Mírzá Husayn `Alí Núrí was one of the early followers of the Báb, and later took the title of Bahá'u'lláh. He was arrested and imprisoned for this involvement in 1852. Bahá'u'lláh relates that in 1853, while incarcerated in the dungeon of the Síyáh-Chál in Tehran, he received the first intimations that he was the one anticipated by the Báb.^[4]

Shortly thereafter he was expelled from Tehran to Baghdad, in the Ottoman Empire;^[4] then to Constantinople (now Istanbul); and then to Adrianople (now Edirne). In 1863, at the time of his banishment from Baghdad to Constantinople, Bahá'u'lláh declared his claim to a divine mission to his family and followers. Tensions then grew between him and Subh-i-Azal, the appointed leader of the Bábís who did not recognize Bahá'u'lláh's claim. Throughout the rest of his life Bahá'u'lláh gained the allegiance of most of the Bábís, who came to be known as Bahá'ís. Beginning in 1866, he began declaring his mission as a Messenger of God in letters to the world's religious and secular rulers, including Pope Pius IX, Napoleon III, and Queen Victoria.

In 1868 Bahá'u'lláh was banished by Sultan Abdülâziz a final time to the Ottoman penal colony of `Akká, in present-day Israel.<sup>[48]</sup> Towards the end of his life, the strict and harsh confinement was gradually relaxed, and he was allowed to live in a home near `Akká, while still officially a prisoner of that city.^[48] He died there in 1892. Bahá'ís regard his resting place at Bahjí as the Qiblih to which they turn in prayer each day.^[42]

`Abdu'l-Bahá[link]

`Abbás Effendi was Bahá'u'lláh's eldest son, known by the title of `Abdu'l-Bahá (Servant of Bahá). His father left a Will that appointed `Abdu'l-Bahá as the leader of the Bahá'í community, and designated him as the "Centre of the Covenant", "Head of the Faith", and the sole authoritative interpreter of Bahá'u'lláh's writings.<sup>[47][49]</sup> `Abdu'l-Bahá had shared his father's long exile and imprisonment, which continued until `Abdu'l-Bahá's own release as a result of the Young Turk Revolution in 1908. Following his release he led a life of travelling, speaking, teaching, and maintaining correspondence with communities of believers and individuals, expounding the principles of the Bahá'í Faith.^[4]

Bahá'í administration[link]

Bahá'u'lláh's Kitáb-i-Aqdas and The Will and Testament of `Abdu'l-Bahá are foundational documents of the Bahá'í administrative order. Bahá'u'lláh established the elected Universal House of Justice, and `Abdu'l-Bahá established the appointed hereditary Guardianship and clarified the relationship between the two institutions.^[47][50] In his Will, `Abdu'l-Bahá appointed his eldest grandson, Shoghi Effendi, as the first Guardian of the Bahá'í Faith.^[50]