Log in

Relevant bibliographies by topics / Baha'i / Journal articles

Journal articles on the topic 'Baha'i'

To see the other types of publications on this topic, follow the link: Baha'i.

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Baha'i.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Rojiati, Umi. "Manajemen Komunikasi Sosial Penganut Agama Baha’i di Kota Bandung." Communicatus: Jurnal Ilmu komunikasi 3, no. 1 (June 25, 2019): 1–16. http://dx.doi.org/10.15575/cjik.v3i1.5033.

Full text

Abstract:

This study aims to obtain an overview of Religious Experience. Principles of Baha'i Trust and Social Communication. Dogma and Baha'i Trust in Influencing Social Communication of Followers and Social Communication of Adherents of the Baha'i Religion with the Neighborhood Community. This research uses phenomenological methods and theories, qualitative approaches. The results of the study show that the essence of religious experience, namely sensitivity to the sacred, the religious experience is not only natural but also cultural. The Baha'i believe that God is the Creator of the universe, the apostles and prophets are intermediaries to channel God's will for humans through divine revelation contained in the holy books of various religions in the world. The purpose of the Baha'i religion is to realize spiritual transformation in human life and renew the institutions of society based on principles to the Essence of God, the unity of religion, and the unity of all humanity. From some of the teachings, goals, and visions of the Baha'i, the Baha'is in Bandung transformed themselves through their daily attitudes that are always friendly to everyone and open to the local community.Penelitian ini bertujuan untuk memperoleh gambaran mengenai Pengalaman Keagamaan. Asas-asas Kepercayaan Baha’i dan Komunikasi Sosial. Dogma dan Kepercayaan Baha’i dalam Mempengaruhi Komunikasi Sosial Para Pengikutnya dan Komunikasi Sosial Penganut Agama Baha’i dengan Masyarakat Sekitar. Penelitian ini menggunakan metode dan teori fenomenologi, pendekatan kualitatif. Hasil penelitian menunjukan bahwa, Hakikat pengalaman keagamaan, yaitu kepekaan terhadap yang suci, maka pengalaman religious bukan hanya natural tetapi juga kultural. Umat Baha’i percaya bahwa Tuhan adalah Sang Pencipta alam semesta, para rasul dan nabi merupakan perantara untuk menyalurkan kehendak Tuhan bagi manusia melalui wahyu Illahi yang terdapat dalam kitab-kitab suci berbagai agama di dunia. Tujuan agama Baha’i adalah untuk mewujudkan transformasi rohani dalam kehidupan manusia dan memperbaharui lembaga-lembaga masyarakat berdasarkan prinsip-prinsip ke Esaan Tuhan, kesatuan agama, dan persatuan seluruh umat manusia. Dari beberapa ajaran, tujuan dan visi umat Baha’i tersebut, para penganut Baha’i di Bandung mentransformasikannya lewat sikap mereka sehari-hari yang selalu ramah kepada setiap orang dan terbuka terhadap masyarakat setempat.

APA, Harvard, Vancouver, ISO, and other styles

2

Juncosa, Magda. "Fe Baha'i." Arxiu d'Etnografia de Catalunya, no. 8 (February 12, 2016): 42. http://dx.doi.org/10.17345/aec8.42-48.

Full text

Abstract:

Pèrsia és el bressol de la revelació Baha'i. A partir de l'any 1844 es pot començar a parlar de l'Era Baha'i. Aquest és l'any en què el profeta declara la seva missió: fundar una religió independent. Mirza Alí Muhammad, que més tard s'anomenaria Báb (porta), va néixer el 1819 a Shiráz, al sud de Pèrsia. Era descendent del profeta Mahoma i es proclama com el dotzè imams. Posseïda de totes les virtuts, vivia i seguia totes les ordenances de Mahoma. Als 25 anys es declara elegit per Déu com a missatger diví i forma un grup amb 18 deixebles per difondre les seves creences; és la difusió del moviment babí. La Fe és perseguida com a herètica per la resta de religions perses. L'any 1850 es condemna el Báb i actualment es troba enterrat al mont Carmel (Haifa, Israel), lloc sagrat per als baha'is.

APA, Harvard, Vancouver, ISO, and other styles

3

Nazerian, Keyvan. "Baha'i religion." Nature 368, no. 6469 (March 1994): 284. http://dx.doi.org/10.1038/368284b0.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Danesh, Roshan. "Imagining Baha'i Law." Baha'i Studies Review 14, no. 1 (December 1, 2007): 97–105. http://dx.doi.org/10.1386/bsr.14.97_7.

Full text

Abstract:

Commentary on Udo Schaefer, An Introduction to Baha'i Law: Doctrinal Foundations, Principles and Structures, Journal of Law and Religion, vol. 18, no. 2 (20023) 30772 (available at <ext-link xmlns:xlink="http://www.w3.org/1999/xlink" ext-link-type="uri" xlink:href="http://http://www.udoschaefer.com/pdffiles/introduction%20bahai-law.pdf">http://www.udoschaefer.com/pdffiles/introduction20bahai-law.pdf</ext-link>).

APA, Harvard, Vancouver, ISO, and other styles

5

LAWSON, TODD. "Baha'i Religious History." Journal of Religious History 36, no. 4 (December 2012): 463–70. http://dx.doi.org/10.1111/j.1467-9809.2012.01224.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

GILAD, LISA. "A Baha'i Refugee Story." Journal of Refugee Studies 2, no. 2 (1989): 276–83. http://dx.doi.org/10.1093/jrs/2.2.276.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

11

Kluge, Ian. "The Baha'i Philosophy of Human Nature." Journal of Baha i Studies 27, no. 1-2 (April 2017): 7–61. http://dx.doi.org/10.31581/jbs-27.1-2.3(2017).

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

WARBURG, Margit. "Baha'i: A Religious Approach to Globalization." Social Compass 46, no. 1 (March 1999): 47–56. http://dx.doi.org/10.1177/003776899046001005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Kolstoe, John. "Using the Baha'i Method of Consultation." Journal of Bahá’í Studies 7, no. 4 (December 1, 1997): 1–15. http://dx.doi.org/10.31581/jbs-7.4.269(1997).

Full text

Abstract:

Two studies were conducted to measure the improvement in accessing intelligent responses through the use of consultation. In the first study, eight subjects were given three sets of tasks to be completed as individuals. The hypotheses concerned use of the Wechsler Adult Intelligence Scale (WAIS). Three sets of scores were recorded: individual--scores earned by each one working independently; composite--the combined best answers from the individual work; and group scores--those earned by the decision reached through consultation. Comparisons were made between the composite and the group scores. The group did not perform any better in recall of knowledge of a general nature beyond the composite or combined results of its individual members. Improvement was seen in the areas of identifying relationships and practical judgment. The greatest gain was found in the WAIS subtest of comprehension. The group score of these subjects was two standard deviations above the composite score, which represented a change from the 71.5th percentile to the 99.4th percentile based on the normative population. A second study was conducted to measure the difference between a group that consulted on a task, as compared to individuals with similar background, training, and motivation who performed the same task as individuals. There was a clear advantage shown by consultation as compared to individual results. These results indicate that people consulting together can access intelligent responses superior to that atteined through individual effort. The studies suggest several areas of inquiry for further investigation.

APA, Harvard, Vancouver, ISO, and other styles

16

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).

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

17

Collins, William P. "Effects of Computerization Requirements on the BahA'i Classification Scheme in Use at the Bahi'i World Centre." Cataloging & Classification Quarterly 11, no. 2 (July 13, 1990): 69–83. http://dx.doi.org/10.1300/j104v11n02_05.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Cole, Juan R. I. "Fundamentalism in the Contemporary U.S. Baha'i Community." Review of Religious Research 43, no. 3 (March 2002): 195. http://dx.doi.org/10.2307/3512329.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Danesh, Roshan. "Internationalism and Divine Law: A Baha'i Perspective." Journal of Law and Religion 19, no. 2 (2003): 209. http://dx.doi.org/10.2307/3649175.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Momen, Moojan. "Marginality and apostasy in the Baha'i community." Religion 37, no. 3 (September 2007): 187–209. http://dx.doi.org/10.1016/j.religion.2007.06.008.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Smith, Peter. "Babi-Baha'i Expansion and “Geo-Cultural Breakthroughs”." Journal of Religious History 40, no. 2 (July 8, 2015): 225–36. http://dx.doi.org/10.1111/1467-9809.12280.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Ravines, Patrick. "The Preservation of the Baha'i Sacred Writings." Baha'i Studies Review 15, no. 1 (May 1, 2009): 133–48. http://dx.doi.org/10.1386/bsr.15.133_7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

George, Florence, and Moojan Momen. "Two Early Accounts of the British Baha'i Community." Baha'i Studies Review 15, no. 1 (May 1, 2009): 97–113. http://dx.doi.org/10.1386/bsr.15.97_7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Fazel, Seena. "Baha'i Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue." Baha'i Studies Review 14, no. 1 (December 1, 2007): 39–51. http://dx.doi.org/10.1386/bsr.14.39_1.

Full text

Abstract:

This paper aims to present a novel Baha'i contribution to inter-religious dialogue, one that is based on developing intellectual bridges between the religions. It is argued that the concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities. Some preliminary aspects of this concept are outlined from scripture and current scholarship in Christianity and Islam. There are three aspects to continuity of revelation: commonalities between the religions, non-exclusivity and non-finality in relation to their claims. The paper concludes that a central theme of inter-religious dialogue should be the nature and lives of the prophet-founders. In the context of Christian Muslim dialogue, the challenge that the prophetic career of Muhammad represents for Christians is discussed in relation to Abdu'l-Baha's talks in the West. Finally, the importance for Baha'is of contributing to the western discourse on Islam is explored.

APA, Harvard, Vancouver, ISO, and other styles

29

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

30

ALKAN, NECATI. "‘The eternal enemy of Isla¯m’: Abdullah Cevdet and the Baha'i religion." Bulletin of the School of Oriental and African Studies 68, no. 1 (February 2005): 1–20. http://dx.doi.org/10.1017/s0041977x05000017.

Full text

Abstract:

This paper discusses Abdullah Cevdet, one of the founding members of the Young Turk ‘Committee of Union and Progress’, who in 1922 caused considerable public commotion by publishing an article favourable to the Baha'i religion in his journal İctihâd. He was prosecuted for attacking Islam and the prophet Mohammad by expressing his thoughts in favour of the Baha'i religion, recommending it as a world religion to replace Islam, which he deemed to be backward. It is argued here, in the context of Cevdet's Weltanschauung, that he did not use ‘Baha'ism’ merely as a tool to educate the Muslims in line with his Positivist ideas but that he identified himself with this new religious creed.

APA, Harvard, Vancouver, ISO, and other styles

31

Rochford, E. Burke, and Michael McMullen. "The Baha'i: The Religious Construction of a Global Identity." Contemporary Sociology 31, no. 2 (March 2002): 180. http://dx.doi.org/10.2307/3089507.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Mcglinn, S. "A Theology of the State from the Baha'i Teachings." Journal of Church and State 41, no. 4 (September 1, 1999): 697–724. http://dx.doi.org/10.1093/jcs/41.4.697.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Echevarria, Lynn, and Michael McMullen. "The Baha'i: The Religious Construction of a Global Identity." Sociology of Religion 63, no. 1 (2002): 129. http://dx.doi.org/10.2307/3712554.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Dahl, Arthur Lyon. "The response to climate change from the Baha'i community." IOP Conference Series: Earth and Environmental Science 6, no. 57 (February 1, 2009): 572039. http://dx.doi.org/10.1088/1755-1307/6/57/572039.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Milani, Kavian, and Nafeh Fananapazir. "Study of the Pen Motif in the Baha'i Writings." Journal of Bahá’í Studies 9, no. 1 (March 1, 1999): 27–49. http://dx.doi.org/10.31581/jbs-9.1.277(1999).

Full text

Abstract:

This article is an introductory survey of the frequently encountered pen motif in Baha'i writings. The theological usage of the "pen" is explored along with the Islamic theological and theosophical background of the term. The pen is a metaphor for the pre-existent and creative force presented by the Manifestation of God. The pen-tablet (active-recipient) motif is the used to explore the possible correlation between two theosophocal topics--the "five divine presences" and the seven stages of "coming into being." The creative forces of the pen, undergoing examination, create five distinct realms of existence. These five realms are generated as the pen creates in descending emanation. The pen undergoes the natural order of generation, the seven stages of "coming into being," as each of the divine presences are created.

APA, Harvard, Vancouver, ISO, and other styles

38

van den Hoonaard, W. C. "The Baha'i Faith in America, Origins: 1892-1900, Vol. 1 by Robert H. Stockman. Wilmette, Ill.: Baha'i Publishing Trust, 1985. 277 pp. $19.95." Journal of Church and State 28, no. 3 (September 1, 1986): 520–21. http://dx.doi.org/10.1093/jcs/28.3.520.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Hassall, Graham. "The Modes and Intentions of Biography." Baha'i Studies Review 14, no. 1 (December 1, 2007): 69–84. http://dx.doi.org/10.1386/bsr.14.69_7.

Full text

Abstract:

This paper explores a range of modes, intentions and problems of Baha'i biography, in order to offer some initial observations on the ways in which biographical literatures frame understandings of the individual in the context of community. It distinguishes between documentary, hagiological and critical modes of biography as these have emerged in the diverse literature of the world's religious traditions, as well as in the secular literature of the modern period. It suggests that much Baha'i biography has continued the traditions of remembrance and exempla, although more critical works have also begun to appear. The quest to write spiritual biographies that explore a subject's inner life and journey remains difficult, due mostly to limitations on sources, since few subjects give adequate exposure to their inner thoughts. Rather than privilege one tradition above any other, Baha'i biographies have to date drawn on the skills of the craft elaborated across generations, religions and cultures, while beginning to draw also on Baha'i scripture for inspiration productive of new insights into how lived lives can be depicted in literature.

APA, Harvard, Vancouver, ISO, and other styles

40

Schaefer, Udo. "An Introduction to Baha'i Law: Doctrinal Foundations, Principles and Structures." Journal of Law and Religion 18, no. 2 (2002): 307. http://dx.doi.org/10.2307/1602268.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Cole, Juan R. I. "‘The objectivity question’ and Baha'i studies: a reply to MacEoin’." British Society for Middle Eastern Studies. Bulletin 18, no. 1 (January 1991): 82–85. http://dx.doi.org/10.1080/13530199108705528.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Kingdon, Geeta Gandhi. "The Determinants of Happiness: Does Social Science Corroborate Baha'i Teachings?" Baha'i Studies Review 15, no. 1 (May 1, 2009): 19–37. http://dx.doi.org/10.1386/bsr.15.19_1.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

McMullen, Mike, and Will C. van den Hoonaard. "The Origins of the Baha'i Community of Canada, 1898-1948." Sociology of Religion 58, no. 4 (1997): 400. http://dx.doi.org/10.2307/3711930.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Smith, Peter. "The Global Distribution of Baha'is in the 1920s." Baha'i Studies Review 14, no. 1 (December 1, 2007): 107–20. http://dx.doi.org/10.1386/bsr.14.107_7.

Full text

Abstract:

Unfortunately, our knowledge of basic Baha'i demographics during the 1920s is still very poor. This note summarizes the information presently available, and may serve to encourage further and much-needed research on the topic.

APA, Harvard, Vancouver, ISO, and other styles

46

Schumann, Olaf, and Moojan Momen. "The Babi and Baha'i Religions 1844-1944. Some Contemporary Western Accounts." Die Welt des Islams 25, no. 1/4 (1985): 237. http://dx.doi.org/10.2307/1571093.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Aflatooni, Arfa, and Peter Smith. "Babi and Baha'i Religions: From Messianic Shi'ism to a World Religion." Review of Religious Research 30, no. 1 (September 1988): 110. http://dx.doi.org/10.2307/3511864.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Kreiner, Noga Collins, Deborah F. Shmueli, and Michal Ben Gal. "Understanding conflicts at religious-tourism sites: The Baha'i World Center, Israel." Tourism Management Perspectives 16 (October 2015): 228–36. http://dx.doi.org/10.1016/j.tmp.2015.04.001.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Momen, Moojan. "A Chronicle of the Babi-Baha'i Communities in Sangsar and Shahmirzad." Baha'i Studies Review 14, no. 1 (December 1, 2007): 85–96. http://dx.doi.org/10.1386/bsr.14.85_7.

Full text

Abstract:

Sangsar is a small town about 220 kilometres east of Tehran and Shahmrzd is a nearby village. A Babi community existed here as a development from an earlier Shaykhi community and Babis from Shahmirzad participated in the Shaykh Tabarsi upheaval. Later this Babi community became Baha'is. A number of prominent clerics of the area became Baha'is, the best known of whom was Haji Mulla Ali Akbar Shahmirzadi, who was known as Haji Akhund and was named by Baha'u'llah as a Hand of the Cause. Despite suffering relentless persecution, the community grew, developed its institutions and established a number of facilities such as schools and public baths.

APA, Harvard, Vancouver, ISO, and other styles

50

Hayes, John. "No Jim Crow Church: The Origins of South Carolina's Baha'i Community." History: Reviews of New Books 45, no. 1 (December 12, 2016): 2–3. http://dx.doi.org/10.1080/03612759.2017.1255022.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!