The Bahá'í Faith refers to what are commonly called Prophets as Manifestations of God, or simply Manifestations (mazhar) who are directly linked with the concept of Progressive revelation.

Characteristics

Definition

Use of the English word "prophet" obscures the fact that Bahá'ís view not only the prophetic messages as divine, but also the messengers themselves, who are said to possess both human and divine stations. This resembles the Shi'i understanding of the prophets and Imams, as well as the Christian view of Christ.

The Manifestations of God are seen as Divine Educators, who are raised up by God with the purpose of uplifting mankind. Each one brings a book, and reveals teachings and laws according to the time and place which they appear. All of them suffer during their lifetime for the teachings that they bring.

According to `Abdu'l-Bahá, the divine Manifestations of God must be distinguished above any other person in every aspect and qualification, in order that they can effectively train and educate people. (Foundations of World Unity, p. 111) In another place he says, "the essential requirement and qualification of Prophethood is the training and guidance of the people." (PUP, p. 411)

Bahá'u'lláh referred to several historical figures as Manifestations. They include Zoroaster, Krishna, Abraham, Moses, Buddha, Jesus, and Muhammad. The Báb, as well as himself, were included in this definition.

Purpose

"The purpose of these Manifestations is to 'safeguard the interests and



promote the unity of the human race, and to foster the spirit of love and fellowship amongst men.'"

(Bahá'u'lláh, Gleanings)

"God sent all His Prophets into the world with one aim, to sow in the hearts of men love and goodwill, and for this great purpose they were willing to suffer and to die. All the sacred Books were written to lead and direct man into the ways of love and unity; and yet, in spite of all this, we have the sad spectacle of war and bloodshed in our midst."

(`Abdu'l-Bahá, Paris Talks, p. 106)

Equality

The Unity of Religion is a fundamental Bahá'í teaching, and implies that all the divine Manifestations are from the same God and in agreement.

These Manifestations are taught to be "one and the same". They represent a person raised up by God, and having a capacity that is super human in nature. Therefore, Bahá'ís believe that it is impossible for any human to attain such a station on their own, like a rock trying to become an animal.

Bahá'u'lláh in several passages goes so far as to say that denial of one Manifestation is equivalent to denial of all of them. `Abdu'l-Bahá said that a Bahá’í will choose death over denial of any of the great Prophets, whether Moses, Muhammad or Christ. (`Abdu'l-Bahá in London, p. 56)

Religious Perennialism

Bahá'u'lláh taught that Manifestations have always been sent by God, and always will. He made it clear that another Manifestation would come after him, but not before a thousand years had passed. Religion is taught to be progressive and the Manifestations will reveal more teachings through time to help humanity progress. Bahá'u'lláh claimed to be the first of a great cycle of Messengers, which would last for 500 thousand years, with a Manifestation of God coming approximately every thousand years.

One of the earliest recorded expressions of this religious perennialism is found in the Bhagavad Gita:

“I come, and go, and come. When Righteousness declines, O Bharata! When Wickedness is strong, I rise, from age to age, and take visible shape, and move a man with men, succouring the good, thrusting the evil back, and setting Virtue on her seat again.”

(Bhagavad-Gita, chapter IV)

Minor Prophets

In the Bahá'í definition, there is a distinction between minor prophets and major Prophets, also referred to as lesser-greater, dependent-independent, follower-universal, and other similar phrases. The major Prophets are referred to as the Manifestations of

Moses, for example, is taught as having been a major Prophet and many of the Jewish prophets are considered minor prophets. All of them held the same unique station of prophethood, and some came in the shadow of the dispensation of Moses to develop and consolidate the process He set in motion.

In Islam, the station of prophethood (Risalah) is also divided into two categories. The equivalent of major Prophets are known as Messengers of God (Rasul) who bring a major revelation from God. The equivalent of minor prophets are known as prophets of God (Nabi).

The major Prophets regarded in the Bahá'í Faith are listed by Bahá'u'lláh. This does not encompass minor prophets, and no such definite list exists of who is or isn't a minor prophet.

Within scripture, minor prophets are often indicated by a lower-case "p" while Major Prophets are often indicated by a capital "P".

Mirror Analogy

A very common analogy to explain the unique station of the Manifestation of God is as a mirror. `Abdu'l-Bahá gave talks throughout his tour of Europe and America, in which he elaborated this analogy to many audiences. This is one example:

"Is the Divine Manifestation, God? Yes, and yet not in Essence. A Divine Manifestation is as a mirror reflecting the light of the Sun. The light is the same and yet the mirror is not the Sun. All the Manifestations of God bring the same Light; they only differ in degree, not in reality. The Truth is one. The light is the same though the lamps may be different; we must look at the Light not at the Lamp. If we accept the Light in one, we must accept the Light in all; all agree, because all are the same."

(`Abdu'l-Bahá, `Abdu'l-Bahá in London, p. 66)

Other Possible Divine Teachers

Bahá'ís believe that God has always sent Messengers and Prophets whose messages have reached every people. Although Bahá'u'lláh mentioned several figures as Manifestations, this list is meant to imply who are the greater-prophets who still have followers in the world. Therefore Adam, Noah, and other figures are still regarded as Manifestations.

Mexico

It is implied, though not specifically named, that the American continents have had their share of divine revelations, which mostly have been lost to time. A historical view of the Toltec civilization would imply that Quetzalcoatl was a Manifestation of God. Similar cases can be found throughout native American history.

Shoghi Effendi speculated that Native Americans might have been influenced in the past by Asiatic Prophets, but he noted that it was only speculation. (Lights of Guidance, p. 477)

Asia

The question of the equality of the Semitic and Asiatic prophets is addressed by Shoghi Effendi:

“The only reason there is not more mention of the Asiatic prophets is because their names seem to be lost in the mists of ancient history. Buddha is mentioned and Zoroaster in our scriptures—both non-Jewish prophets or non-semitic prophets. We are taught there always have been Manifestations of God, but we do not have any record of their names.”

(Compilations, Lights of Guidance, p. 503)

Confucius is not named as a greater-prophet, but whether he is or isn't a lesser-prophet is not addressed. This issue can be summed up in `Abdu'l-Bahá's reference in one of his tablets:

"Confucius became the cause of civilization, advancement and prosperity for the people of China. Now it is not the time when we discuss concerning the stations and positions of those who are passed away. We must concentrate our attention upon the present.. Buddha and Confucius were kings in bygone ages who have disappeared. Their sovereignty in this world is ended and their cycle is completed."

(`Abdu'l-Bahá, Tablets of `Abdu'l-Bahá v2, p. 469)

Shoghi Effendi later mentioned again that he was not a Prophet. Note that capital "P" represents greater Prophets.

"Confucius was not a Prophet. It is quite correct to say he is the founder of a moral system and a great reformer."

(Shoghi Effendi, Letters from the Guardian to Australia and New Zealand, p. 41)

Joseph Smith

Joseph Smith is considered by the Church of Jesus Christ of Latter-day Saints to be a prophet. Bahá'ís do not regard him as such. He is not considered by Bahá’ís to be a prophet, minor or otherwise. He is considered to be a "religious teacher sensitive to the spiritual currents flowing in the early 19th century directly from the appearance of the Báb and Bahá’u’lláh and the Revelation of their Messages of hope and Divine Guidance." (Lights of Guidance, p. 511)

See also

• Three Onenesses
• Progressive Revelation

References