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.

The Bahá ' í Faith () is a monotheistic religion founded by Bahá ' u ' lláh in 19th-century Persia, emphasizing the spiritual unity of all humankind.

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.

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 term " Bahaism " ( or " Baha ' ism ") has been used in the past, but the generally accepted name for the religion is the Bahá ' í Faith.

Bernard Lewis states that the Muslim laity and Islamic authorities have always had great difficulty in accommodating post-Islamic monotheistic religions such as the Bahá ' í Faith, since the followers of such religions cannot be dismissed either as benighted heathens, like the polytheists of Asia and the animists of Africa, nor as outdated precursors, like the Jews and Christians.

* Bahá ' í Faith in fiction

* The Bahá ' í Faith – The international website of the Bahá ' ís of the world

hif: Bahá ' í Faith

because it believes in a prophet ( Bahá ' u ' lláh ) more recent than Muhammad, in contradiction of Islamic teachings, where it is held that Muhammad is the last and final messenger sent to mankind.

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.

On the one hand defining there is a Bahá ' í Administration as part of the Covenant of Bahá ' u ' lláh and then there is speaking to the individual reader, as there are no clergy in the religion to rely on for guidance.

Through the authority vested in ` Abdu ' l-Bahá in the Aqdas there is an expanse of internationalism related to the law in works like The Secret of Divine Civilization and through his extended authority to Shoghi Effendi works like his World Order of Bahá ' u ' lláh further elaborates on the internationalism theme.

Hence there are no Sikh or Bahá ’ í monk conclaves or brotherhoods.

Other than on the matter of leadership and organization, there are few differences between the orthodox and mainstream Bahá ' ís in matters of doctrine.

According to Bahá ' í writings, there will not be another messenger for many hundreds of years.

During the 1920s, he first started to systematize and extend the Bahá ' í administration throughout the world where there existed Bahá ' í communities ; because the Bahá ' í community was relatively small and undeveloped when he assumed the leadership of the religion, he strengthened and developed it over many years to the point where it was capable of supporting the administrative structure envisioned by ` Abdu ' l-Bahá.

At the time of his death, there were no living descendants of Bahá ' u ' lláh that remained loyal to him.

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 1951 when there were 9 national spiritual assemblies, Shoghi Effendi appointed members to the International Bahá ' í Council, and described it as an embryonic international House of Justice.

While there are no dietary restrictions in the Bahá ' í Faith, ` Abdu ' l-Bahá, the son of the religion's founder, noted that a vegetarian diet consisting of fruits and grains was desirable, except for people with a weak constitution or those that are sick.

He stated that there are no requirements that Bahá ' ís become vegetarian, but that a future society should gradually become vegetarian.

Some Muslims often regard adherents of the Bahá ' í faith as apostates from Islam, and there have been cases in some Muslim countries where Baha ' is have been harassed and persecuted.

Instead, Bahá ' ís believe in the concept of progressive revelation, which states that God's will is progressively revealed through different teachers at different times, and that there will never be a final revelation.

In the Bahá ' í religion God is often referred to by titles and attributes ( e. g. the All-Powerful, or the All-Loving ), and there is a substantial emphasis on monotheism.