The teachings of the Bahá ' í Faith state that the nature of the afterlife is beyond the nature of those living, just as an unborn fetus cannot understand the nature of the world outside of the womb.

The Bahá ' í writings state that the soul is immortal and after death it will continue to progress until it attains God's presence.

In Bahá ' í belief, souls in the afterlife will continue to retain their individuality and consciousness and will be able to recognize and communicate spiritually with other souls whom they have made deep profound friendships with, such as their spouses.

The Bahá ' í writings also state there are distinctions between souls in the afterlife, and that souls will recognize the worth of their own deeds and understand the consequences of their actions.

* Feast of Kamál ( Perfection ); First day of the eighth month of the Bahá ' í calendar.

( Bahá ' í Faith )

* The ninth day of Ridván ( Bahá ' í Faith )

* Feast of Jamál (" Beauty "), the first day of the third month of the Bahá ' í calendar.

( Bahá ' í Faith )

* Ridván begins at sunset ( Bahá ' í Faith )

* 1863 – Bahá ' u ' lláh, the founder of the Bahá ' í Faith, declares his mission as " He whom God shall make manifest ".

* 1960 – Founding of the Orthodox Bahá ' í Faith in Washington, D. C.

* 1963 – The Universal House of Justice of the Bahá ' í Faith is elected for the first time.

( Bahá ' í Faith )

‘ Abdu ’ l-Bahá (‎; 23 May 1844 – 28 November 1921 ), born ‘ Abbás Effendí, was the eldest son of Bahá ' u ' lláh, the founder of the Bahá ' í Faith.

In 1892, ` Abdu ' l-Bahá was appointed in his father's will to be his successor and head of the Bahá ' í Faith.

During his youth he was " shaped " by his father and was regarded as an outstanding member of the Bahá ’ í exile community.

With his father's death in 1892, and his appointment as head of the Bahá ’ í faith, there was much opposition against him, including virtually all his family members.

Notwithstanding this, practically all of the worldwide Bahá ’ í community accepted his leadership.

His journeys to the West, and his " Tablets of the Divine Plan " spread the Bahá ' í message beyond its middle-eastern roots, and his Will and Testament laid the foundation for the current " Bahá ' í administrative order.

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.

In Bahá ' í belief, this process of progressive revelation will not end ; however, it is believed to be cyclical.

In Bahá ' í belief, human time is marked by a series of progressive revelations in which successive messengers or prophets come from God.

In Bahá ' í belief, the coming of Bahá ' u ' lláh, the founder of the Bahá ' í Faith, signals the fulfilment of previous eschatological expectations of Islam, Christianity and other major religions.

His claim resulted in the largest schism in the history of the Bahá ' í Faith, with a few groups still holding the belief that Remey was the successor of Shoghi Effendi.

In Bahá ' í belief, only Noah's followers were spiritually alive, preserved in the ark of his teachings, as others were spiritually dead.

The Bahá ' í scripture Kitáb-i-Íqán endorses the Islamic belief that Noah had a large number of companions, either 40 or 72, besides his family on the Ark, and that he taught for 950 ( symbolic ) years before the flood.

He also was concerned with matters dealing with Bahá ' í belief and practice — as Guardian he was empowered to interpret the writings of Bahá ' u ' lláh and ` Abdu ' l-Bahá, and these were authoritative and binding, as specified in ` Abdu ' l-Bahá's will.

In Bahá ' í belief, a single God has sent all the historic founders of the world religions in a process of progressive revelation.

Shoghi Effendi's reason was due to his belief in the weakness of the existing Bahá ' í institutions — there were a very limited number of national spiritual assemblies and local spiritual assemblies.

In Bahá ' í belief, only Noah's followers were spiritually alive, preserved in the " ark " of his teachings, as others were spiritually dead.

The Bahá ' í scripture Kitáb-i-Íqán endorses the Islamic belief that Noah had a large number of companions on the ark, either 40 or 72, as well as his family, and that he taught for 950 ( symbolic ) years before the flood.

Bahá ' u ' lláh claimed that, while being imprisoned in the Siyah-Chal in Iran, he underwent a series of mystical experiences including having a vision of the Maid of Heaven who told him of his divine mission, and the promise of divine assistance ; In Bahá ' í belief, the Maid of Heaven is a representation of the divine.

The Bahá ' í Faith believes that there is one God who sends divine messengers to guide humanity throughout time, which is called Progressive revelation ( Bahá ' í )— and is different from the Christian belief of Progressive revelation ( Christian ).

In Bahá ' í belief, the Manifestations have always been sent by God, and always will, as part of the single progressive religion from God bringing more teachings through time to help humanity progress.

Bahá ' ís recognise Queen Marie of Romania as the first member of royalty to have declared her belief in Bahá ' u ' lláh, the founder of the Bahá ' í Faith.

Instead, in the Bahá ' í understanding, the world of creation emanates from God, in that all things have been realized by him and have attained to existence.

Instead, in the Bahá ' í understanding, the world of creation emanates from God, in that all things have been realized by him and have attained to existence.

The earliest days of the 21st Century saw the Bahá ' ís begin to pare down their administrative structures, appoint fewer committees, and focus on very specific goals outlined by the Universal House of Justice-namely the creation of small grass-roots study groups, the creation of more neighbourhood-centric children's classes, and the increase in the spiritual character of the community through small devotional gatherings.

The development of a Bahá ' í community in the United States in the 1890s necessitated the creation of local Bahá ' í consultative bodies there.

In its introductory section Bahá ' u ' lláh refers to new age beginning with a cycle of time beginning called a Kull-i-Shay using metaphors of the Hindu end times expectations of a Golden Age arising from age of darkness: the creation of all things ( lit.

Bahá ' ís believe that the story of creation in Genesis is a rudimentary account that conveys the broad essential spiritual truths of existence without a level of detail and accuracy that was unnecessary and incomprehensible at the time.