The "canonical texts" are the writings of the Báb, Baháʼu'lláh, ʻAbdu'l-Bahá, Shoghi Effendi and the Universal House of Justice, and the authenticated talks of ʻAbdu'l-Bahá. The writings of the Báb and Baháʼu'lláh are regarded as divine revelation, the writings and talks of ʻAbdu'l-Bahá and the writings of Shoghi Effendi as authoritative interpretation, and those of the Universal House of Justice as authoritative legislation and elucidation. Some measure of divine guidance is assumed for all of these texts.[1][2]
The Baháʼí Faith relies extensively on its literature. Literacy is strongly encouraged so that believers may read the texts for themselves.[3] In addition, doctrinal questions are routinely addressed by returning to primary works.[2][4]
Many of the religion's early works took the form of letters to individuals or communities. These are termed tablets[2] and have been collected into various folios by Baháʼís over time. Today, the Universal House of Justice still uses letters as a primary method of communication.
Most Baháʼí literature, including all the writings of Baháʼu'lláh, was originally written in either Persian or Arabic.[3] English translations use the characteristic Baháʼí orthography developed by Shoghi Effendi to render the original names. His work was not just that of a translator, as he was also the designated interpreter of the writings,[31] and his translations are used as a standard for current translations of the Baháʼí writings.[32]
A style guide, available at the bahai.org website, gives a glossary and pronunciation guide of names and concepts as used within the Baháʼí Faith, including,[33]
Authenticity and authority[edit]
The question of the authenticity of given texts is of great concern to Baháʼís. As noted, they attach considerable importance to the writings of those they consider to be authoritative figures.[34] The primary duty of the Research Department of the Universal House of Justice and the International Baháʼí Library is the collection, cataloguing, authentication, and translation of these texts.[35]
By way of comparison, "pilgrims' notes" are items or sayings that are attributed to the central figures but have not been authenticated. While these may be inspirational, they are not considered authoritative.[1][36] Some of ʻAbdu'l-Bahá's collected talks (e.g. ʻAbdu'l-Bahá in London, Paris Talks, and The Promulgation of Universal Peace) may fall into this category, but are awaiting further authentication.[37] The Star of the West, published in the United States from 1910 to 1924, contains many pilgrim's notes and unauthenticated letters of ʻAbdu'l-Bahá.
There is no Baháʼí corollary to Islamic Hadith; in fact, Baháʼís do not consider Hadith authoritative.[2][38]
The Baháʼí community seeks to expand the body of authenticated and translated texts. The 1992 publication of the English translation of Baháʼu'lláh's The Kitáb-i-Aqdas, and the more recent Gems of Divine Mysteries (2002), The Summons of the Lord of Hosts (2002), and The Tabernacle of Unity (2006) are significant additions to the body of work available.
At the same time there is concerted effort to re-translate, edit, and even redact works that are not authenticated. For example, ʻAbdu'l-Bahá on Divine Philosophy, published in 1916, was not reprinted at the direction of Shoghi Effendi.[39] Also, early editions of Esslemont's Baháʼu'lláh and the New Era contained several passages that could not be authenticated, or were incorrect. These have been reviewed and updated in subsequent editions.[40] This practice has been criticized by observers,[41] but is considered an integral part of maintaining the integrity of the texts.[42][43][44]
Bábí texts are proving very difficult to authenticate, despite the collection of a variety of documents by E.G. Browne in the late 19th and early 20th centuries.[45] Browne's principal correspondents were Azalis,[46][47] whom he considered to be the genuine followers of the Báb. Compounding the difficulties of collecting reliable manuscripts at such a distance – Browne was at Cambridge – was the widespread Azali practice of taqiyya (dissimulation), or concealing one's beliefs.[48] Browne appears to have been unaware of this.[46][49] Azali taqiyya rendered many early Bábí documents unreliable afterwards, as Azali Bábís would often alter and falsify Bábí teachings and history.[48][50]
In contrast, dissimulation was condemned by Baháʼu'lláh and was gradually abandoned by the early Baháʼís.[48][51][52][53]
These sites focus on Baháʼí texts and related documents:
These sites contain online or downloadable searchable databases of collected world religious works. English and French language versions contain extensive Baháʼí, Buddhist, Christian, Hindu, Islamic, Jewish, and other religious texts. Large libraries of Baháʼí texts are available in other, generally European, languages: