The Baha'i Fast March 2nd to March 20th:

arthra

Baha'i
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The Baha'i Fast begins at dawn March 2nd and ends at sundown March 20th. The Fast is from dawn till dusk each day in the Baha'i month of 'Ala (Loftiness) March 2nd till dusk March 20th. The Fast involves abstaining from food and drink from sunrise till sundown.

"Bahá’u’lláh designated a nineteen-day period each year during which adult Bahá’ís fast from sunrise to sunset each day. This period coincides with the Bahá’í month of Alá—meaning Loftiness—from 2 to 20 March, which immediately precedes the Bahá’í new year. It is a time of prayer, meditation, and spiritual rejuvenation.

"A number of special prayers have been revealed specifically for the period of the fast. One, for example, begins with these words:

“This is, O my God, the first of the days on which Thou hast bidden Thy loved ones to observe the Fast. I ask of Thee by Thy Self and by him who hath fasted out of love for Thee and for Thy good-pleasure—and not out of self and desire, nor out of fear of Thy wrath—and by Thy most excellent names and august attributes, to purify Thy servants from the love of aught except Thee and to draw them nigh unto the Dawning-Place of the lights of Thy countenance and the Seat of the throne of Thy oneness. Illumine their hearts, O my God, with the light of Thy knowledge and brighten their faces with the rays of the Daystar that shineth from the horizon of Thy Will.”[3]

— BAHÁ’U’LLÁH—
Notes

Fasting | Devotion | The Life of the Spirit | What Bahá’ís Believe

Baháʼu'lláh established the guidelines of the fast in the Kitáb-i-Aqdas, his book of laws.[2] Fasting is observed from sunrise to sunset during the Baháʼí month of ʻAlaʼ (between 1/2 March through 19/20 March) and it is the complete abstention from food, and drink. Observing the fast is an individual obligation, and is binding on all Baháʼís who have reached the age 15 until the age of 70;[2] it is not enforceable by the Baháʼí administrative institutions.[1] Various exemptions are given to the sick, the travelling, and others (see below).[2]
Fasting impact[edit]
Baháʼí fasting is said to improve well-being, increase mindfulness, establish discipline, and create structure in daily lives of the participants.[5]

Laws concerning fasting[edit]
There are laws and practices associated with the Nineteen Day Fast that were established by Baháʼu'lláh in the Kitáb-i-Aqdas, his book of laws.[2]

  • The period of fasting begins with the termination of the Intercalary Days and ends with the festival of Naw-Rúz.[2]
  • Abstinence from food, drink and smoking from sunrise to sunset.[1]
  • Fasting is obligatory for men and women once they attain the age of 15.[2]
  • If one eats unconsciously during the fasting hours, this is not breaking the fast as it is an accident.[6]
  • In regions of extremely high latitude where the duration of days and nights vary considerably, the times of the fast are fixed by the clock.[2][6]
  • Missed days of fasting is not required to be made up later.[7]
  • There is no mention of abstention from sexual relations while fasting.[8]
Exemptions from fasting[edit]
There are various exemptions provided in the Kitáb-i-Aqdas from the obligation of fasting. One meeting the exemptions may, however, still choose to fast if they so wish, with the exception of the ill. Baha'u'llah has stated that in "time of ill health it is not permissible to observe these obligations..." The Universal House of Justice has counseled the Baha'is that the decision of whether or not to observe an applicable exemption should be made with wisdom, keeping in mind that the exemptions were set down with good reason. Regarding those engaged in heavy labour Baha'u'llah has stated, "it is most commendable and fitting to eat with frugality and in private."[1][2]

  • Those who are ill.
  • Those who are younger than 15 or older than 70.
  • Those who are engaged in heavy labour.
  • Women who are pregnant.
  • Women who are nursing.
  • Women who are menstruating (instead they must perform an ablution and recite the verse Glorified be God, the Lord of Splendour and Beauty 95 times a day).[1]
Exemptions are also given to those travelling during the fast. Exemptions are given when the travel is longer than 9 hours (or 2 hours if travelling by foot).[2] If the traveller breaks their journey for more than nineteen days, they are only exempt from fasting for the first three days. Also if they return home, they must begin fasting right away.[1]


While Baháʼís are allowed to fast at other times during the year, fasting at other times is not encouraged and is rarely done; Baháʼu'lláh permitted the making of vows to fast, which was a Muslim practice, but he stated that he preferred that such vows be "directed to such objectives as will profit mankind."[1][3]

Nineteen-Day Fast - Wikipedia
 
Yesterday I mindlessly bit into an apple while driving. I did not realize what I was doing until I was halfway done with it, and then I mentally slapped myself before immediately put it down. :oops:
 
Do Bahai's believe in a hell?
If the fast is compulsory, what is the penalty for not fasting?
Thanks for asking your questions "Rum"...

The Bahá’í teachings state that there is no such physical place as heaven or hell, and emphasise the eternal journey of the soul towards perfection. They explain that references to “heaven” and “hell” in the Holy Scriptures of other religions are to be understood symbolically, describing states of nearness to and distance from God in this world and in the realms beyond. ‘Abdu’l-Bahá has said that when human beings “become illuminated with the radiance of the sun of reality, and ennobled with all the virtues, they esteem this the greatest reward, and they know it to be the true paradise. In the same way they consider that the spiritual punishment… is to be subjected to the world of nature; to be veiled from God; to be brutal and ignorant; to fall into carnal lusts; to be absorbed in animal frailties; to be characterized with dark qualities…these are the greatest punishments and tortures…”[1]


In answer to your second question:

"If the fast is compulsory, what is the penalty for not fasting?"
I quote the above text:

"Fasting is obligatory for men and women once they attain the age of 15.[2]
If one eats unconsciously during the fasting hours, this is not breaking the fast as it is an accident.[6]
In regions of extremely high latitude where the duration of days and nights vary considerably, the times of the fast are fixed by the clock.[2][6]
Missed days of fasting is not required to be made up later.[7]"
 
Thanks for asking your questions "Rum"...

The Bahá’í teachings state that there is no such physical place as heaven or hell, and emphasise the eternal journey of the soul towards perfection. They explain that references to “heaven” and “hell” in the Holy Scriptures of other religions are to be understood symbolically, describing states of nearness to and distance from God in this world and in the realms beyond. ‘Abdu’l-Bahá has said that when human beings “become illuminated with the radiance of the sun of reality, and ennobled with all the virtues, they esteem this the greatest reward, and they know it to be the true paradise. In the same way they consider that the spiritual punishment… is to be subjected to the world of nature; to be veiled from God; to be brutal and ignorant; to fall into carnal lusts; to be absorbed in animal frailties; to be characterized with dark qualities…these are the greatest punishments and tortures…”[1]


In answer to your second question:

"If the fast is compulsory, what is the penalty for not fasting?"
I quote the above text:

"Fasting is obligatory for men and women once they attain the age of 15.[2]
If one eats unconsciously during the fasting hours, this is not breaking the fast as it is an accident.[6]
In regions of extremely high latitude where the duration of days and nights vary considerably, the times of the fast are fixed by the clock.[2][6]
Missed days of fasting is not required to be made up later.[7]"
Thank you @arthra

What happens to the soul after death? Is there a last judgement, as with Christianity and Islam -- where presumably the soul is unconscious after death, until the last day judgement?
 
Ok. I've just read this:

https://www.bahai.org/beliefs/life-spirit/human-soul/life-death

The life of the individual begins at conception, when the soul associates itself with the embryo. When death occurs, the body returns to the world of dust, while the soul continues to progress in the spiritual worlds of God.

“To consider that after the death of the body the spirit perishes,” ‘Abdu’l-Bahá has said “is like imagining that a bird in a cage will be destroyed if the cage is broken, though the bird has nothing to fear from the destruction of the cage. Our body is like the cage, and the spirit is like the bird…if the cage becomes broken, the bird will continue and exist. Its feelings will be even more powerful, its perceptions greater, and its happiness increased…”[1]

After its association with the body draws to a close, the soul will continue to progress in an eternal journey towards perfection. Bahá’u’lláh wrote, “It will manifest the signs of God and His attributes, and will reveal His loving kindness and bounty.”[2]

An illumined soul continues to have an influence on progress in this world and the advancement of its peoples. It acts as “the leaven that leaveneth the world of being, and furnisheth the power through which the arts and wonders of the world are made manifest.”[3]

The world beyond, writes Bahá’u’lláh, “is as different from this world as this world is different from that of the child while still in the womb of its mother.”[4] Just as the womb provides the environment for a person’s initial physical development, the phenomenal world is the arena within which we develop the spiritual characteristics and capacities that we need for our onward journey. Both here and in the next life, we advance with the assistance of God’s bounty and grace. Also important to the progress of our souls in the next world are the good deeds carried out in our names here on earth, and the sincere prayers of our families and friends.

Seen in this light, death is not to be feared. Bahá’u’lláh refers to it as a “messenger of joy.”[5] He states: “Thou art My dominion and My dominion perisheth not; wherefore fearest thou thy perishing? Thou art My light and My light shall never be extinguished; why dost thou dread extinction? Thou art My glory and My glory fadeth not; thou art My robe and My robe shall never be outworn.”[6]

EDIT: It is mostly what I believe too
 
Thanks for your question and answer... Yes what you have written is the Baha'i view...

Wikipedia has an article on the Baha'i view as well:

Teachings and beliefs:​

The soul is not considered to be subject to natural law - rather it is subject to spiritual law as a covenant between man and God and it takes identity at the conception of the embryo, but not "in" the body, rather, associated with it like light to a mirror.[1] The Baháʼí writings describe the mind–body dualism using various analogies to express the independence of the soul from the body. Human nature is likened to a rider on a horse or steed, a bird in a cage, or the sun shining on a mirror.[2][3]

Heaven is a soul being close to God, not a place but a condition, as it undergoes an eternal spiritual evolution.[4] Anyone who learns and applies virtues and guidance of God "goes to" heaven. Hell is similarly being far from God, not a place, but of failing to understand and apply virtues and guidance from God. Progress from even the worst condition is possible even in the next world but not until the individual fundamentally overcomes rejecting Godly virtues. Labels we call ourselves by and theologies we claim to adhere to are not as important as the reality of spiritual virtues like courage, justice, love, understanding, etc., actually expressed by choice in our lives.[4][5] Development of the spiritual life reaches a milestone whether in this life or the next in developing the "spirit of faith"[1] a gift of the Holy Spirit, which then continues to grow in the individual's soul. But if our ability to express Godly virtues is conditional so is our condition in the afterlife - there is a spectrum of achievement so a purgatory-like environment is possible for those who have not well embraced Godly virtues and those that have not largely rejected them. Indeed, the next world's life is sometimes delineated in stages.[6][7] Baháʼís believe a significant purpose of revelation is to guide the spiritual development of the individual and that accepting the prophet of God is important as a significant chance at advancing the conditional achievement of discovering the virtues themselves and expressing them.[4] If one succeeds in achieving these to a superlative degree then that person will be of benefit to all mankind from the afterlife[4] while those who are far from God have no power to affect the living any more.[1][8][9] Indeed, evil is not viewed as a power in the next world - people who are evil are described as "atrophied" and "enfeebled"[10] and that accounts of "possession" are about people who have yielded to their own darker passions and baser nature.[9]

Even though heaven is a condition more than a place it is still described as a realm where those who are close to God also are close to each other.[11] Thus in the afterlife one encounters the prophets of old and other historical people. While the individual experiences dramatic changes from birth and the stages of life in this world then death and life beyond, Baháʼís hold it is the same soul, the same sense of identity, through the dramatic changes of circumstances. However the worlds of the womb, life in this world and the life beyond are actually interwoven. It's not like moving to a distant place - the afterlife is also "here", unseen by those living on earth. Life in this world affects that one and life in that one affects this. Death is about the letting go of the physical frame and its requirements and has no real identity itself.

Judgement Day is perceived to be about the time after a new Revelator when the followers of the former dispensation are judged/tested.[4] If they are affirmed they are "raised" or "return" (not as individuals but as types of people, like John the Baptist was the return of Elijah but not Elijah himself.)[12] The circumstances of mass "resurrection" in the last days refers to when the process will be world embracing rather than in one country or people or another. This is also one of many reasons why Baháʼís do not believe in the literal return to earth of the same individual soul as is believed by those who hold to reincarnation.[13] Thus this Judgement Day is not the same as the judgement that happens after death but there too there is a judgement and the reality behind the words one lived by are measured. Rewards for correctly applying virtues and punishments for incorrectly doing so are settled but ongoing learning still takes place starting in the last moments of earthly life. Baháʼís believe we will know and converse with those we have known as well as those who have already died.

Expressing information about the afterlife is inherently limited in this life.[5] It is explained that the next life is fundamentally different in many ways from this life. The parallel is made comparing life in the womb with this life and the changes after birth to the changes after death. Realities of the latter are not available even as concepts in the former - they are ineffable. The idea of a body in the next world is still present but it is a heavenly body. There is a realm of lights and reunion with deceased associates. God will be witnessed as if it were a sun in the sky but there is no night. The sanctity of human nature is affirmed when it reflects the light of God and the truths of existence become known and a basic fear of death is overcome and a universal acceptance of the religions as coming from one source.

 
Thanks for your question and answer... Yes what you have written is the Baha'i view...

Wikipedia has an article on the Baha'i view as well:

Teachings and beliefs:​

The soul is not considered to be subject to natural law - rather it is subject to spiritual law as a covenant between man and God and it takes identity at the conception of the embryo, but not "in" the body, rather, associated with it like light to a mirror.[1] The Baháʼí writings describe the mind–body dualism using various analogies to express the independence of the soul from the body. Human nature is likened to a rider on a horse or steed, a bird in a cage, or the sun shining on a mirror.[2][3]

Heaven is a soul being close to God, not a place but a condition, as it undergoes an eternal spiritual evolution.[4] Anyone who learns and applies virtues and guidance of God "goes to" heaven. Hell is similarly being far from God, not a place, but of failing to understand and apply virtues and guidance from God. Progress from even the worst condition is possible even in the next world but not until the individual fundamentally overcomes rejecting Godly virtues. Labels we call ourselves by and theologies we claim to adhere to are not as important as the reality of spiritual virtues like courage, justice, love, understanding, etc., actually expressed by choice in our lives.[4][5] Development of the spiritual life reaches a milestone whether in this life or the next in developing the "spirit of faith"[1] a gift of the Holy Spirit, which then continues to grow in the individual's soul. But if our ability to express Godly virtues is conditional so is our condition in the afterlife - there is a spectrum of achievement so a purgatory-like environment is possible for those who have not well embraced Godly virtues and those that have not largely rejected them. Indeed, the next world's life is sometimes delineated in stages.[6][7] Baháʼís believe a significant purpose of revelation is to guide the spiritual development of the individual and that accepting the prophet of God is important as a significant chance at advancing the conditional achievement of discovering the virtues themselves and expressing them.[4] If one succeeds in achieving these to a superlative degree then that person will be of benefit to all mankind from the afterlife[4] while those who are far from God have no power to affect the living any more.[1][8][9] Indeed, evil is not viewed as a power in the next world - people who are evil are described as "atrophied" and "enfeebled"[10] and that accounts of "possession" are about people who have yielded to their own darker passions and baser nature.[9]

Even though heaven is a condition more than a place it is still described as a realm where those who are close to God also are close to each other.[11] Thus in the afterlife one encounters the prophets of old and other historical people. While the individual experiences dramatic changes from birth and the stages of life in this world then death and life beyond, Baháʼís hold it is the same soul, the same sense of identity, through the dramatic changes of circumstances. However the worlds of the womb, life in this world and the life beyond are actually interwoven. It's not like moving to a distant place - the afterlife is also "here", unseen by those living on earth. Life in this world affects that one and life in that one affects this. Death is about the letting go of the physical frame and its requirements and has no real identity itself.

Judgement Day is perceived to be about the time after a new Revelator when the followers of the former dispensation are judged/tested.[4] If they are affirmed they are "raised" or "return" (not as individuals but as types of people, like John the Baptist was the return of Elijah but not Elijah himself.)[12] The circumstances of mass "resurrection" in the last days refers to when the process will be world embracing rather than in one country or people or another. This is also one of many reasons why Baháʼís do not believe in the literal return to earth of the same individual soul as is believed by those who hold to reincarnation.[13] Thus this Judgement Day is not the same as the judgement that happens after death but there too there is a judgement and the reality behind the words one lived by are measured. Rewards for correctly applying virtues and punishments for incorrectly doing so are settled but ongoing learning still takes place starting in the last moments of earthly life. Baháʼís believe we will know and converse with those we have known as well as those who have already died.

Expressing information about the afterlife is inherently limited in this life.[5] It is explained that the next life is fundamentally different in many ways from this life. The parallel is made comparing life in the womb with this life and the changes after birth to the changes after death. Realities of the latter are not available even as concepts in the former - they are ineffable. The idea of a body in the next world is still present but it is a heavenly body. There is a realm of lights and reunion with deceased associates. God will be witnessed as if it were a sun in the sky but there is no night. The sanctity of human nature is affirmed when it reflects the light of God and the truths of existence become known and a basic fear of death is overcome and a universal acceptance of the religions as coming from one source.

Thanks @arthra

I have similar beliefs to the Baha'i about the afterlife
 
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