Bahá’í Teachings Emphasize Religious Unity

Source: The Glad-Tidings. Approved by the Cupertino LSA. Excerpt: © BIC.
Image use does not imply NASA's endorsement of such use.

by Glenn Franco Simmons 

Today, I asked Grok about Bahá’ís visiting other houses of worship as guests. The answers are surprisingly accurate, from my point of view. 

“The Bahá’í teachings emphasize the unity of all religions, viewing them as successive revelations from the same divine source,” Grok noted. “Visiting houses of worship of other faiths — such as churches, mosques, synagogues, or temples — can foster this sense of unity by promoting mutual understanding, respect, and fellowship among diverse religious communities. 

“It allows Bahá’ís to demonstrate the principle of the oneness of humanity in practice, building bridges and reducing prejudices without any intent to convert others or diminish their beliefs. This aligns with the broader Bahá’í goal of contributing to an ever-advancing civilization through harmonious interfaith interactions.” 

The Bahá’í Faith’s Founder, Baha'u'llah, wrote in the Second Glad Tidings (1): “It is permitted that the peoples and kindreds of the world associate with one another with joy and radiance. O people! Consort with the followers of all religions in a spirit of friendliness and fellowship. Thus hath the daystar of His sanction and authority shone forth above the horizon of the decree of God, the Lord of the worlds. 

His words encourage “active association with people of other faiths, which naturally includes participating in or visiting their places of worship to express genuine goodwill,” Grok noted.  

“The Universal House of Justice, the Bahá’í Faith’s international governing council ordained by Bahá’u’lláh, has provided guidance that supports such activities,” Grok stated. “In a compilation on cultural diversity, it states: ‘Further, there is no objection for Bahá’ís to attend religious marriage ceremonies of their friends and relatives or take part in festivities usually connected with these events.’ 

“While this specifically addresses marriage ceremonies, it reflects a broader permissiveness toward attending religious events in other traditions’ settings, as long as it does not involve formal membership or affiliation with another religious organization (Bahá’ís are required to withdraw from such memberships upon enrolling in the Faith).” 

Source: "The Advent of Divine Justice." (p. 32) © BIC. AI Art by Glenn (CC BY-NC-ND 4.0.)

“Community experiences and interpretations, informed by these writings, further indicate that attending worship services in other houses of worship is not only allowed but can be beneficial for personal spiritual growth and social harmony,” Grok added. “The emphasis is always on respect and avoiding any actions that could be seen as proselytizing, ensuring the experience remains comfortable for all involved. 

“No strict obligation exists in the writings to visit other houses of worship, but the encouragement stems from the Faith's core principles of unity and consultation. National Spiritual Assemblies, under the guidance of the Universal House of Justice, often promote interfaith dialogues and events that include visits to various religious sites as part of community-building efforts, though specific directives may vary by region.”

1 “The Glad Tidings are Bahá’u’lláh’s teachings for creating a peaceful, united, and better world, based on kind and practical ideas,” according to Grok. “To learn more, you can read his book, “Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas,” which includes the Bishárát (Glad Tidings).”

(This article was assisted by Grok, xAI's AI model. Use does not imply endorsement of such use.)

Shoghi Effendi Diagnoses Causes Of Divisions

Source: Promulgation of Universal Peace. Image use does not imply NASA’s endorsement of use.

by Glenn Franco Simmons

As the world grapples with escalating divisions and moral decay, Shoghi Effendi’s writings offer exacting diagnoses of these ailments.

He wrote in one of seven letters in the World Order of Bahá’u’lláh, “The recrudescence of religious intolerance, of racial animosity, and of patriotic arrogance; the increasing evidences of selfishness, of suspicion, of fear and of fraud; the spread of terrorism, of lawlessness, of drunkenness and of crime; the unquenchable thirst for, and the feverish pursuit after, earthly vanities, riches and pleasures; the weakening of family solidarity; the laxity in parental control; the lapse into luxurious indulgence; the irresponsible attitude towards marriage and the consequent rising tide of divorce; the degeneracy of art and music, the infection of literature, and the corruption of the press; the extension of the influence and activities of those “prophets of decadence” who advocate companionate marriage, who preach the philosophy of nudism, who call modesty an intellectual fiction, who refuse to regard the procreation of children as the sacred and primary purpose of marriage, who denounce religion as an opiate of the people, who would, if given free rein, lead back the human race to barbarism, chaos, and ultimate extinction—these appear as the outstanding characteristics of a decadent society, a society that must either be reborn or perish.”

Nationalism is one of the most-nefarious ills humanity faces because, at its core, nationalism is a belief in superiority. Such deleterious “us vs. them” mindsets fuel bigotry, discrimination, prejudice and xenophobia toward other nations or regions.

Source: “Promulgation of Universal Peace.” Photo: © BWAA.

In its most frenzied state, nationalism often results in war.

`Abdu’l-Bahá cautions readers in “The Promulgation of Universal Peace” about this obstinate allegiance to national and other bigotries: “Prejudices of all kinds — whether religious, racial, patriotic or political — are destructive of divine foundations in man. All the warfare and bloodshed in human history have been the outcome of prejudice. This earth is one home and native land.” “The fifth principle or teaching of Bahá’u’lláh is the abandoning of religious, racial, patriotic and political prejudices, which destroy the foundations of human society,” `Abdu’l-Bahá wrote elsewhere in “The Promulgation of Universal Peace”:

“All mankind are creatures and servants of the one God. The surface of the earth is one home; humanity is one family and household. Distinctions and boundaries are artificial, human. Why should there be discord and strife among men? All must become united and coordinated in service to the world of humanity.” Equally destructive is the soul-deadening race to riches at the earth’s and humanity’s expense, in pursuit of raw materials that feed mass consumerism at the expense of unsustainable environmental exploitation.

At the time this artwork was completed and approved by the Cupertino LSA, the text was from the prior Bahá’í Reference Library. Translations have since been updated, but because this was approved by the Cupertino LSA, I use it. However, please note, I can no longer find this quote in the current Authoritative Bahá’í Reference Library. 

In Persian Hidden Word 24, Bahá’u’lláh counseled:

“O ye that are foolish, yet have a name to be wise! Wherefore do ye wear the guise of shepherds, when inwardly ye have become wolves, intent upon My flock? Ye are even as the star, which riseth ere the dawn, and which, though it seem radiant and luminous, leadeth the wayfarers of My city astray into the paths of perdition.” Only the Breath of The Holy Spirit wafting through humanity can cure these ills, but an unrepentant humanity must take the corrective steps common to any penitent: prayer, asking for forgiveness, etc. `Abdu’l-Bahá also emphasized, in “Some Answered Questions,” The Holy Spirit’s sublime significance: “Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness.”

Bab Fulfilled Ancient Prophecies

by Glenn Franco Simmons

Shoghi Effendi’s writings are profoundly significant to the Bahá’í Faith and humanity, with a depth that is difficult to fully grasp. Here, I will share an excerpt that captivates me and offer Grok’s unofficial insights into its meaning.

In “God Passes By,” Shoghi Effendi (below, © BIC) “eloquently describes the Báb as a Divine Messenger and Herald of Bahá’u’lláh, portraying him as the “Essence of Essences” and “Primal Point” whose revelation surpasses all previous prophets,” according to Grok. 

“He depicts the Báb’s mission as fulfilling ancient prophecies across multiple religious traditions, marking the transition from the Prophetic Cycle to the Cycle of Fulfillment, and ushering in a new era of spiritual awakening and divine revelation, despite facing persecution and martyrdom,” Grok concluded. 

Following is an excerpt that has fascinated me since I first began reading about the Faith so many years ago. It is authored by Shoghi Effendi in “God Passes By”: 

The Báb, acclaimed by Bahá’u’lláh as the “Essence of Essences,” the “Sea of Seas,” the “Point round Whom the realities of the Prophets and Messengers revolve,” “from Whom God hath caused to proceed the knowledge of all that was and shall be,” Whose “rank excelleth that of all the Prophets,” and Whose “Revelation transcendeth the comprehension and understanding of all their chosen ones,” had delivered His Message and discharged His mission. He Who was, in the words of ‘Abdu’l‑Bahá, the “Morn of Truth” and “Harbinger of the Most Great Light,” Whose advent at once signalized the termination of the “Prophetic Cycle” and the inception of the “Cycle of Fulfillment,” had simultaneously through His Revelation banished the shades of night that had descended upon His country, and proclaimed the impending rise of that Incomparable Orb Whose radiance was to envelop the whole of mankind. He, as affirmed by Himself, “the Primal Point from which have been generated all created things,” “one of the sustaining pillars of the Primal Word of God,” the “Mystic Fane,” the “Great Announcement,” the “Flame of that supernal Light that glowed upon Sinai,” the “Remembrance of God” concerning Whom “a separate Covenant hath been established with each and every Prophet” had, through His advent, at once fulfilled the promise of all ages and ushered in the consummation of all Revelations. He the “Qá’im” (He Who ariseth) promised to the Shí‘ahs, the “Mihdí” (One Who is guided) awaited by the Sunnís, the “Return of John the Baptist” expected by the Christians, the “Úshídar-Máh” referred to in the Zoroastrian scriptures, the “Return of Elijah” anticipated by the Jews, Whose Revelation was to show forth “the signs and tokens of all the Prophets”, Who was to “manifest the perfection of Moses, the radiance of Jesus and the patience of Job” had appeared, proclaimed His Cause, been mercilessly persecuted and died gloriously. The “Second Woe,” spoken of in the Apocalypse of St. John the Divine, had, at long last, appeared, and the first of the two “Messengers,” Whose appearance had been prophesied in the Qur’án, had been sent down. The first “Trumpet-Blast”, destined to smite the earth with extermination, announced in the latter Book, had finally been sounded. “The Inevitable,” “The Catastrophe,” “The Resurrection,” “The Earthquake of the Last Hour,” foretold by that same Book, had all come to pass. The “clear tokens” had been “sent down,” and the “Spirit” had “breathed,” and the “souls” had “waked up,” and the “heaven” had been “cleft,” and the “angels” had “ranged in order,” and the “stars” had been “blotted out,” and the “earth” had “cast forth her burden,” and “Paradise” had been “brought near,” and “hell” had been “made to blaze,” and the “Book” had been “set,” and the “Bridge” had been “laid out,” and the “Balance” had been “set up,” and the “mountains scattered in dust.” The “cleansing of the Sanctuary,” prophesied by Daniel and confirmed by Jesus Christ in His reference to “the abomination of desolation,” had been accomplished. The “day whose length shall be a thousand years,” foretold by the Apostle of God in His Book, had terminated. The “forty and two months,” during which the “Holy City,” as predicted by St. John the Divine, would be trodden under foot, had elapsed. The “time of the end” had been ushered in, and the first of the “two Witnesses” into Whom, “after three days and a half the Spirit of Life from God” would enter, had arisen and had “ascended up to heaven in a cloud.” The “remaining twenty and five letters to be made manifest,” according to Islamic tradition, out of the “twenty and seven letters” of which Knowledge has been declared to consist, had been revealed. 

Shrine of the Báb, Haifa, Israel. BIC.

Grok’s Explanation  

The passage you shared poetically and profoundly summarizes the life, mission and cosmic significance of the Báb.

From a Bahá’í perspective, this text emphasizes the Báb’s role as a pivotal figure in Divine Revelation, marking the transition from previous religious dispensations to a new era of unity and fulfillment for humanity.

Grok explains key concepts, titles and references in straightforward terms, drawing on Bahá’í teachings.

1. The Báb's Titles

Key Phrase:  “The Báb, acclaimed by Bahá’u’lláh as the ‘Essence of Essences,’ the ‘Sea of Seas,’ the ‘Point round Whom the realities of the Prophets and Messengers revolve,’ ‘from Whom God hath caused to proceed the knowledge of all that was and shall be,’ Whose ‘rank excelleth that of all the Prophets,’ and Whose ‘Revelation transcendeth the comprehension and understanding of all their chosen ones,’ had delivered His Message and discharged His mission.”  

Explanation: In Bahá’í belief, Manifestations of God (like Abraham, Moses, Jesus, Muhammad, and others) are Divine Educators who bring progressive revelations suited to humanity's evolving needs. The Báb is described here with exalted titles from Bahá’u’lláh's writings (e.g., in the Kitáb-i-Íqán or Book of Certitude), portraying Him as the ultimate source and pivot of all prophetic knowledge. 

This isn't literal superiority over past Prophets in essence — all Manifestations are seen as reflections of the same divine light — but highlights the Báb's unique station in initiating a new cycle. 

His “mission” refers to His declaration in 1844 in Shiraz, Iran, where He revealed new laws, scriptures (like the Bayán), and prepared the way for Bahá’u’lláh. Bahá’ís view this as a fulfillment of divine promise, where the Báb’s revelation is so profound it surpasses human grasp, emphasizing spiritual humility.  

2. The Báb as Herald and Transition Point  

Key Phrase: “He Who was, in the words of ‘Abdu’l‑Bahá, the ‘Morn of Truth’ and ‘Harbinger of the Most Great Light,’ Whose advent at once signalized the termination of the ‘Prophetic Cycle’ and the inception of the ‘Cycle of Fulfillment,’ had simultaneously through His Revelation banished the shades of night that had descended upon His country, and proclaimed the impending rise of that Incomparable Orb Whose radiance was to envelop the whole of mankind.” 

Explanation: ‘Abdu’l-Bahá calls the Báb the “Morn of Truth,” symbolizing dawn breaking after a long night of spiritual darkness. The “Prophetic Cycle” (or Adamic Cycle) spans from Adam to Muhammad, encompassing all prior religions’ promises of a future redeemer. 

The “Cycle of Fulfillment” (or Baha'i Cycle) begins with the Báb and is consummated by Bahá’u’lláh, whose revelation brings global unity, peace, and justice. The “shades of night” allude to the moral and social decay in 19th-century Persia (modern Iran), plagued by corruption and religious fanaticism. 

The Báb's message “banished” this by calling for renewal, while heralding Bahá’u’lláh as the “Incomparable Orb” whose teachings would illuminate all humanity, promoting oneness of God, religions and peoples.  

3. The Báb's Self-Descriptions and Universal Fulfillment  

Key Phrase: “He, as affirmed by Himself, ‘the Primal Point from which have been generated all created things,’ ‘one of the sustaining pillars of the Primal Word of God,’ the ‘Mystic Fane,’ the ‘Great Announcement,’ the ‘Flame of that supernal Light that glowed upon Sinai,’ the ‘Remembrance of God’ concerning Whom ‘a separate Covenant hath been established with each and every Prophet’ had, through His advent, at once fulfilled the promise of all ages and ushered in the consummation of all Revelations.”

Explanation: These are titles the Báb used in His own writings (e.g., the Persian Bayán), portraying Himself as the origin of creation's spiritual essence and a link to God’s eternal word. The “Mystic Fane” evokes a sacred temple, and the “Flame... upon Sinai” references Moses’ burning bush, tying the Báb to biblical prophecy. 

The “Covenant” idea is central in Bahá’í teachings: each Prophet establishes a covenant with followers to recognize the next Manifestation. The Báb fulfills all past promises (e.g., the Messiah’s return) and consummates revelations by pointing to Bahá’u’lláh, creating a twin-manifestation dynamic unique to this age.  

4. Fulfillment of Prophecies Across Religions  

Key Phrase: “He the ‘Qá’im’ (He Who ariseth) promised to the Shí‘ahs, the ‘Mihdí’ (One Who is guided) awaited by the Sunnís, the ‘Return of John the Baptist’ expected by the Christians, the ‘Úshídar-Máh’ referred to in the Zoroastrian scriptures, the ‘Return of Elijah’ anticipated by the Jews, Whose Revelation was to show forth ‘the signs and tokens of all the Prophets’, Who was to ‘manifest the perfection of Moses, the radiance of Jesus and the patience of Job’ had appeared, proclaimed His Cause, been mercilessly persecuted and died gloriously.” 

Explanation: Bahá’í teachings generally emphasize symbolic and spiritual interpretations of religious prophecies rather than literal ones, viewing them as conveying deeper truths about spiritual renewal and divine revelation. 

However, there are instances where Bahá’ís accept certain prophecies as having a more direct, literal fulfillment, particularly when specific historical events or figures align closely with prophetic expectations. 

Bahá’ís recognize the Báb as the Promised One across various faiths: the Qá’im/Mahdi in Shí‘ah and Sunni Islam, fulfilling eschatological hopes; the return of John the Baptist or Elijah in Christianity and Judaism, heralding the Messiah; and Úshídar-Máh, a savior in Zoroastrianism. His life reflected the virtues of past Prophets — Moses’ legislative perfection, Jesus’ spiritual brilliance, and Job’s steadfastness in suffering. 

5. Apocalyptic and Scriptural Symbolism  

Key Phrase: The rest of the passage references symbols from the Qur’an (e.g., “Second Woe,” Trumpet-Blast,” “The Catastrophe,” “Resurrection,” heaven cleft, stars blotted out), the Bible (Revelation’s “two Messengers” or “Witnesses,” Daniel’s “cleansing of the Sanctuary,” the “day... a thousand years,” “forty and two months”), and Islamic tradition (e.g., “twenty and five letters” from the 27 letters of knowledge).  

Explanation: In Bahá’í teachings, these aren't literal cataclysms but spiritual metaphors for transformation. 

The Báb’s advent is the “First Trumpet-Blast or “Second Woe” (from Revelation and Qur’an), signaling the end of an old-world order and the birth of a new one. The “two Witnesses” are the Báb and Bahá’u’lláh, who “ascend to heaven” through their revelations’ enduring impact. 

Time prophecies like “forty and two months” (1,260 days) or “a thousand years” are interpreted using the lunar calendar (e.g., 1,260 lunar years from Muhammad's Hijra in 622 CE lands in 1844, the Báb’s declaration). 

The “cleansing of the Sanctuary” (Daniel) refers to purifying religion from corruption. 

Islamic tradition’s “letters of knowledge” symbolize divine sciences: Muhammad revealed two (e.g., law and spirituality), leaving 25 for future Manifestations like the Báb and Bahá’u’lláh. 

Overall, these signify the “Resurrection” as humanity's spiritual awakening, not physical end-times.  

In summary, from a Bahá’í viewpoint, this passage celebrates the Báb as a divine turning point, bridging past religions and inaugurating an era of fulfillment through Bahá’u’lláh. 

It underscores themes of progressive revelation, unity of religions, and symbolic interpretation of prophecy, encouraging believers to see history as guided by God’s plan for global harmony.

(Editor’s note: This article was assisted by Grok, xAI's AI model. Use does not imply endorsement of such use.)

'No Distinction' Among Manifestations

Image courtesy of NASA, MSFC. Image use does not imply NASA's endorsement of such use.

Bahá’u’lláh elaborates on the unity of the Manifestations of God in ‘Gleanings from the Writings of Bahá’u’lláh:

“The songs which the bird of thine heart had uttered in its great love for its friends have reached their ears, and moved Me to answer thy questions, and reveal to thee such secrets as I am allowed to unfold.

“In thine esteemed letter thou hadst inquired which of the Prophets of God should be regarded as superior to others. Know thou assuredly that the essence of all the Prophets of God is one and the same. Their unity is absolute. God, the Creator, saith: There is no distinction whatsoever among the Bearers of My Message. They all have but one purpose; their secret is the same secret. To prefer one in honor to another, to exalt certain ones above the rest, is in no wise to be permitted.

“Every true Prophet hath regarded His Message as fundamentally the same as the Revelation of every other Prophet gone before Him. If any man, therefore, should fail to comprehend this truth, and should consequently indulge in vain and unseemly language, no one whose sight is keen and whose understanding is enlightened would ever allow such idle talk to cause him to waver in his belief.”

AI Art by Glenn.

Each age has its own spiritual and material requirements.

“The measure of the revelation of the Prophets of God in this world, however, must differ,” Bahá’u’lláh stated in “Gleanings.” “Each and every one of them hath been the Bearer of a distinct Message, and hath been commissioned to reveal Himself through specific acts. It is for this reason that they appear to vary in their greatness. Their Revelation may be likened unto the light of the moon that sheddeth its radiance upon the earth. Though every time it appeareth, it revealeth a fresh measure of its brightness, yet its inherent splendor can never diminish, nor can its light suffer extinction.

“It is clear and evident, therefore, that any apparent variation in the intensity of their light is not inherent in the light itself, but should rather be attributed to the varying receptivity of an ever-changing world. Every Prophet Whom the Almighty and Peerless Creator hath purposed to send to the peoples of the earth hath been entrusted with a Message, and charged to act in a manner, that would best meet the requirements of the age in which He appeared. God’s purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquility of mankind, and provide all the means by which they can be established.”

AI Art by Glenn

“The Prophets of God should be regarded as physicians whose task is to foster the well-being of the world and its peoples, that, through the spirit of oneness, they may heal the sickness of a divided humanity,” Bahá’u’lláh continued in “Gleanings.”

“To none is given the right to question their words or disparage their conduct, for they are the only ones who can claim to have understood the patient and to have correctly diagnosed its ailments. No man, however acute his perception, can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained.

“Little wonder, then, if the treatment prescribed by the physician in this day should not be found to be identical with that which he prescribed before. How could it be otherwise when the ills affecting the sufferer necessitate at every stage of his sickness a special remedy?

“In like manner, every time the Prophets of God have illumined the world with the resplendent radiance of the Daystar of Divine knowledge, they have invariably summoned its peoples to embrace the light of God through such means as best befitted the exigencies of the age in which they appeared. They were thus able to scatter the darkness of ignorance, and to shed upon the world the glory of their own knowledge. It is towards the inmost essence of these Prophets, therefore, that the eye of every man of discernment must be directed, inasmuch as their one and only purpose hath always been to guide the erring, and give peace to the afflicted. …

“These are not days of prosperity and triumph. The whole of mankind is in the grip of manifold ills. Strive, therefore, to save its life through the wholesome medicine which the almighty hand of the unerring Physician hath prepared.”

(Editor’s note: This essay is not an official Bahá’í publication. Paragraph breaks have been added for ease of reading. Please visit the Bahá’í International Community’s main website for more information about the Bahá’í  Faith and/or its authoritative online library. This article was assisted by Grok, xAI's AI model. Such use does not imply Grok, xAI’s or AI’s endorsement of such use.)