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Core teaching of the Baháʼí Faith

Unity of religion is a core teaching of the Baháʼí Faith which states that there is a fundamental unity in many of the world's religions. The principle states that the teachings of the major religions are part of a single plan directed from the same God. It is one of the core teachings of the Baháʼí Faith, alongside the unity of God, and the unity of humanity. The Baháʼí teachings state that there is but one religion which is progressively revealed by God, through prophets/messengers, as humanity matures and its capacity to understand also grows. The outward differences in the religions, the Baháʼí writings state, are due to the exigencies of the time and place the religion was revealed. The Baháʼí writings state that the essential nature of the messengers is twofold: they are at once human and divine. They are divine in that they all come from the same God and expound his teachings. In this light they are seen as one and the same. At the same time they are separate individuals (their human reality) and known by different names. Each fulfills a definite mission, and is entrusted with a particular revelation. Baháʼu'lláh, the founder of the Baháʼí Faith, claimed to be the most recent, but not the last, in a series of divine educators. He mentioned the Jewish prophets, Zoroaster, Jesus, Muhammad, and the Báb as other divine educators before him, and 'Abdu'l Bahá (his son and successor) also mentioned Krishna and Gautama Buddha.

The Baháʼí teachings state that religion has been revealed progressively from the same God through different prophets/messengers, who at different times through history and in different locations come to provide the teachings of God. In this way the Baháʼí teachings see that religion has the same foundation, and that the various religions are "different stages in the eternal history and constant evolution of one religion". The Baháʼí concept of progressive revelation states that God is regular and periodic in revealing his will to mankind through messengers/prophets, which are named Manifestations of God. Each messenger in turn establishes a covenant and founds a religion. This process of revelation, according to the Baháʼí writings, is also never ceasing, The general theme of the successive and continuous religions founded by Manifestations of God is that there is an evolutionary tendency, and that each Manifestation of God brings a larger measure of revelation (or religion) to humankind than the previous one. The differences in the revelation brought by the Manifestations of God is stated to be not inherent in the characteristics of the Manifestation of God, but instead attributed to the various worldly, societal and human factors; The Manifestations of God are the only channel for humanity to know about God, and they act as perfect mirrors reflecting the attributes of God into the physical world. Baháʼí teachings hold that the motive force in all human development is due to the coming of the Manifestations of God. In Baháʼí belief all of the Manifestations of God are from the same God and have the same spiritual and metaphysical nature, and that there is absolute equality between them. The differences between the various Manifestations of God and their teachings, Baháʼu'lláh explained, are due to the varying needs and capacities of the civilization in which they appeared, and not due to any differences in their level of importance or nature. The Manifestations of God are taught to be "one and the same", and in their relationship to one another have both the station of unity and the station of distinction. The Báb, as well as Baháʼu'lláh, were included in this definition.

One of the fundamental principles of the Baháʼí Faith is that religious truth is not absolute but relative. The teachings of the different world religions are seen as 'facets of one truth'. Baháʼí texts include statements of a dualist nature (e. g. in the Book of Certitude) and statements of a monist nature (e. g. in the Seven Valleys and the Hidden Words). This is not a 'higher truth/lower truth' position. God is unknowable. For man it is impossible to get any knowledge of God or the Absolute, because any knowledge that one has, is relative. Theological differences about God are caused by imagination, as God's essence can not be described. Peter Terry also disagrees with Momen, noting that the quotation about relativism refers to progressive revelation: " that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process ". He also states that monism and dualism are both not compatible with the three main divisions in Bahá'í cosmology: the world of God, the world of the Manifestations of God and the World of Creation. Keven Brown concludes that the "realities of things are manifestations of the first thing to emanate from God, the Primal Will", but they are "not manifestations of the unknowable and inaccessible Godhead", and that according to the Baháʼí teachings the "true meaning of union (or knowing) in the mystic quest is not union with (or knowing) the Essence of God (which is impossible to attain), but recognition of the Manifestation of God for the day in which one lives". Nader Saiedi describes the Báb's explanations about the dual stations of the "Point", another term for the Primal Will of God. Roland Faber has discussed the subject from a non dualist Buddhist perspective.

Baháʼís follow Baháʼu'lláh, a prophet whom they consider a successor to Zoroaster, Abraham, Moses, Jesus, Muhammad, Krishna and Buddha. This acceptance of other religious founders has encouraged some to regard the Baháʼí religion as a syncretic faith. However, Baháʼís and the Baháʼí writings explicitly reject this view. Baháʼís consider Baháʼu'lláh's revelation an independent, though related, revelation from God. Its relationship to previous dispensations is seen as analogous to the relationship of Christianity to Judaism. They regard beliefs held in common as evidence of truth, progressively revealed by God throughout human history, and culminating in (at present) the Baháʼí revelation. Baháʼís have their own sacred scripture, interpretations, laws and practices that, for Baháʼís, supersede those of other faiths.

In 2002 the Universal House of Justice wrote a letter to the world's religious leaders, addressing the topic of inter religious animosity, calling on all religious movements to "rise above fixed conceptions inherited from a distant past." In 2005 the document One Common Faith was published, primarily intended for a Baháʼí audience, in which it identifies as a major challenge for the Baháʼí community the inculcation of the principle of the oneness of religion and the overcoming of religious prejudices.