Schools owned by Bahá'ís and "Bahá'í schools"

30 March 1994 

Dear Bahá'í Friend,

The Universal House of Justice has received your fax of 7 February 1994 and instructed us to convey to you the following on its behalf.

The Universal House of Justice does not know of any text indicating that all Bahá'í educational facilities are to be owned by the institutions of the Faith. Presently, schools connected with the Faith fall into three categories: those that are administered by the institutions, those that are privately owned and operated by individuals, and those that are owned and directed by Bahá'í-inspired non-profit organizations. In the case of the latter two, the word "Bahá'í" does not appear in the name of the school.

As a national community grows, the activities undertaken by its members also increase in number and diversity. Some of these activities will be initiated and administered by Bahá'í institutions. Others will fall in the realm of private initiative. When an initiative is in the form of a private business venture undertaken by an individual or group, the institutions of the Faith have little reason to interfere with its daily affairs. In general, only if difficulties arise among the friends involved in such an enterprise, if their activities could damage the good name of the Faith, or if they misrepresent their relationship to the Faith, would a Local or National Spiritual Assembly intervene. Bahá'í institutions should, of course, welcome any effort by such private ventures to apply the Teachings to their operations and to use their position in society to further the interests of the Faith. Spiritual Assemblies would do well to offer them guidance, as requested or as circumstances require, and to help them develop their potential for the advancement of the Cause. A privately owned school would, naturally, enjoy a more intimate relationship with the institutions than would most other private enterprises, since the education of children and youth is a fundamental concern of the Faith.

Singing during the devotional portion of the Feast; Use of devotional movement or dance during the devotions of the Feast

March 1994

Dear Bahá'í Friends,

The Universal House of Justice has received your letter dated 19 February 1994 in which you raise two questions about the Nineteen Day Feast.

Regarding your question about singing during the devotional portion of the Feast, you are correct in your suggestion that the lyrics in such music should be drawn from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá. The friends are welcome to use music containing non-scriptural lyrics to enrich and enliven other parts of their Feasts.

You have also asked about the use of devotional movement or dance during the devotions of the Feast. Shoghi Effendi has pointed out in a letter dated 15 June 1935 written on his behalf:

“The important thing that should always be borne in mind is that with the exception of certain specific obligatory prayers Bahá'u'lláh has given us no strict or special ruling in matters of worship whether in the Temple or elsewhere. Prayer is essentially a communion between man and God, and as such transcends all ritualistic forms and formulae.”

It is perfectly acceptable for a prayer to be interpreted in the form of movement or dance. As you know, in many parts of the world there are certain tribal and traditional dances which are performed in glorification of God. Just as a composer can create a piece of music as a result of inspiration by some passage in the Writings, so can a person perform a reverential dance, which is another form of art, to interpret a passage from a prayer or from the Writings. However, to avoid that such expressions of prayer become gradually ritualized, it is preferable that they not be accompanied by reading the words of the prayers.

Through the revealed prayers we seek communion with God; hence they must be offered with the utmost reverence and dignity. In teaching children to say prayers, it is desirable, even where an attitude of devotion prevails, not to use gestures and movement lest they become habitual accompaniments to those prayers.

With loving Bahá'í greetings,

For Department of the Secretariat

(Baha’i Library Online)

Importance of Nonviolence in Families

23 November 1993

Dear Bahá'í friend,

Further to our letter of 14 November 1991, the Universal House of Justice has now completed its consideration of your letter of 21 September 1991, in which you raised a number of questions pertaining to violence and to the sexual abuse of women and children. We have been instructed to provide the following response to your questions.

As you know, the principle of the oneness of mankind is described in the Bahá'í Writings as the pivot round which all the Teachings of Bahá'u'lláh revolve. It has widespread implications which affect and remold all dimensions of human activity. It calls for a fundamental change in the manner in which people relate to each other, and the eradication of those age-old practices which deny the intrinsic human right of every individual to be treated with consideration and respect.

Within the family setting, the rights of all members must be respected. 'Abdu'l-Bahá has stated:

“The integrity of the family bond must be constantly considered and the right of the individual members must not be transgressed. The rights of the son, the father, the mother - none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father, likewise has certain obligations to his son. The mother, the sister, and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved...”

The use of force by the physically strong against the weak, as a means of imposing one's will and fulfilling one's desires, is a flagrant transgression of the Bahá'í Teachings. There can be no justification for anyone compelling another, through the use of force or through the threat of violence, to do that to which the other person is not inclined. 'Abdu'l-Bahá has written, "O ye lovers of God! In this, the cycle of Almighty God, violence and force, constraint and oppression, are one and all condemned." Let those who, driven by their passions or by their inability to exercise discipline in the control of their anger, might be tempted to inflict violence on another human being, be mindful of the condemnation of such disgraceful behaviour by the Revelation of Bahá'u'lláh.

Regarding Bahá'í teachings on homosexuality

5 July 1993 

Memorandum

To: The Universal House of Justice

July 5, 1993

From: The Research Department

Homosexuality

Mrs. ..., in a letter to the Universal House of Justice dated 15 March 1993, has raised several questions about the Bahá'í view of homosexuality. A number of her questions arise from an article she has read recently in the Atlantic Monthly magazine which supports the view that homosexual tendencies are biologically based. In particular she expresses concern for the plight of several Bahá'í men whom she knows and who are faced with the difficult struggle against their homosexual preferences. We provide the following response.

We attach a selection of extracts from the Writings of Bahá'u'lláh, and from letters written on behalf of Shoghi Effendi and of the Universal House of Justice pertaining to homosexuality. These extracts offer many insights into the subject. In particular we direct Mrs. ...'s attention to the letters of the Universal House of Justice. They provide clear summaries of the Bahá'í view of homosexuality and also discuss, in the context of the homosexual affliction, the nature and purpose of man and the spiritual struggles with which he must contend in this life. In consideration of the questions raised by Mrs. ..., we summarize below some of the fundamental points made in the attached extracts:

1. Homosexuality is strongly condemned by Bahá'u'lláh (Extracts 1, 2, 3, 4, 5, 6).

2. The Bahá'í Writings do not point to the causes of homosexuality (Extracts 11, 13, 16), although they do state that

3. Homosexuality is an "aberration", and is "against nature" (Extracts 3, 4, 5, 13, 17).

4. Homosexuality can be overcome (Extracts 2, 3, 4, 5, 6, 11, 12, 13, 14, 17), and

5. The individual is expected to make an effort to overcome the affliction (Extracts 4, 5, 6, 9, 10, 11, 12, 14, 17).

Guidance on membership by Bahá'ís in the organization Amnesty International

14 February 1993 

Dear Bahá'í Friend,

The Universal House of Justice has received your letter of 4 January 1992 seeking guidance on membership by Bahá'ís in the organization Amnesty International. We have been instructed to provide the following reply.

The House of Justice warmly acknowledges your devoted work with the organization since becoming a member in 1981, and it can appreciate your apprehension over learning in a discussion with another Bahá'í that membership by Bahá'ís in Amnesty International is not permitted. There is no question as to the merits and great services rendered by Amnesty International, nor of the parallels between a number of its goals and those of the Bahá'í Faith. However, problems could arise if you, as a member of the organization, were called upon to undertake actions which would be politically hazardous to Bahá'ís residing in other lands, or which conflict with Bahá'í principles.

As you point out, Amnesty International, from its own viewpoint, is a non-political organization; however, its definition of "politics" is different from that used in the context of Bahá'í teachings. In addition, Amnesty International states that it is opposed to the death penalty in all cases and without reservation, while the law of Bahá'u'lláh expressed in the Kitab-i-Aqdas is that the death penalty is applicable for murder and arson under certain circumstances.

Even though it is not appropriate for Bahá'ís to become members of Amnesty International, its humanitarian aspects make it possible for Bahá'ís to have friendly relationships with the organization. Thus, Bahá'ís are encouraged to feel free to collaborate as individuals in certain Amnesty International's projects, while retaining the right to abstain from participation in actions which could conflict with Bahá'í principles.

Diacritics and meaning of "Self-subsisting"

21 January 1993

Dear Bahá'í Friend,

Your letters of 17 and 23 December have been received at the Bahá'í World Centre, and we are to provide the following response.

Although it appreciates your desire to make the Writings more accessible, the Universal House of Justice does not feel that it would be justified for your pamphlet to appear without the use of diacritical markings; nor would it be appropriate for you to change the form of word endings to make the style accord with modern usage. There are several reasons for this.

You should be aware that the system adopted by the Guardian is such that anyone familiar with the original languages (e.g., Arabic or Persian) can immediately tell exactly which word has been transliterated. Moreover, by adopting a style somewhat removed from everyday discourse, it was possible for Shoghi Effendi to capture something of the allusive, poetic, and highly metaphorical nature of the original languages without its seeming ridiculous. In any case, although the language may appear archaic at first glance -- because of the word endings, obsolete contractions and other incidental features -- in actuality the language of the Bahá'í Writings is indeed far closer to everyday English than the authorized version of the Bible which millions of English-speaking Christians are able to read with understanding even though many of the English words in the Bible have disappeared from the language or have taken on completely different meanings.

In your second letter, you have stated that the term "self-subsisting", which Bahá'u'lláh often uses to characterize God, "means nothing" in the English language. It is likely that this term signifies in some way a basic concept of the Faith; namely, that creation is an emanation from God, without Whose continuing bounty and grace it would cease to exist. The term thus underscores the immense contrast between our reality, which is related to the contingent world, and His reality which is independent of any cause and which entirely transcends the world of being. Indeed, the point is that He is the Cause of being itself. There is a way to deduce such a meaning, however, solely from the common meaning of the words. According to its primary dictionary definition, "to subsist" means to have existence, to persist or continue. The addition of "self" makes it reflexive. Knowing just these two things, can we not then say that if God is self-subsisting it means that there is nothing other than Himself upon which He depends for His continuing existence? In other words, He exists in and of Himself without being dependent on any other cause: He has no creator and there is nothing prior to Him.

Translation of Authoritative Bahá'í Texts into the Spanish Language

6 January 1993

To the National Spiritual Assemblies of Spanish-speaking countries

Dearly Loved Friends,

The Universal House of Justice has recently had occasion to review the development of Spanish Bahá’í literature and assess its current needs. One of the important issues relates to the translation of authoritative Bahai Texts into the Spanish language. This matter has been the object of a good deal of consideration in conferences and consultations on Spanish Bahá’i publishing in recent years. One recurring recommendation is for the establishment of an international body responsible for the direction and approval of such translation work.

The House of Justice has now decided to appoint an International Panel for Spanish Translations of Bahá’í Literature, to consist, initially, of three competent and experienced believers, namely: Mr. Nabil Perdu of Spain, Mr. Conrad Popp of Chile, and Mrs. Migdalia Diez of Puerto Rico. This group will be responsible for producing authorized Spanish versions of the Bahá’i Writings suitable for all the Spanish- speaking Bahá’is of the world.

The Universal House of Justice will provide guidance to the panel directly and keep the members informed of any corrections and revisions to the authorized English versions of Bahá’i Texts decided upon at the World Centre.

Mr. Perdu is being asked to serve as the coordinating member of this panel, and as its point of reference and central address. He will act in conjunction with his fellow members for the services to be performed. These services will for the most part consist of supervising the preparation and approval of translations and revisions of the Spanish versions of the authoritative texts of the Faith, that is, the works of Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá, as well as the writings of Shoghi Effendi and the messages of the Universal House of Justice. The work of the panel will involve not only its own members but others it may wish to call upon. In the course of its activities it should welcome and consider suggestions, concerns and appeals about its translations and services from various quarters. The panel will in this way serve as a central core for the many friends able to assist in these far-reaching tasks. It should strive to continually raise the quality and accuracy of the translations of Spanish Bahá’í literature.

Childhood abuse, and revoking parent's right of marriage consent

December 1992

Dear Bahá'í Friend,

Your letter of 23 October 1992 addressed to the Universal House of Justice was received on 29 November 1992, and we have been asked to provide the following response.

The House of Justice is very pleased to learn of the progress you are making in recovering from the difficulties of the past, and is delighted by your wholehearted and enthusiastic commitment to the practice of the Teachings and your involvement in Bahá'í community activities. It is confident that, with the passage of time, you will proceed from strength to strength, and that your earnest endeavours will be reinforced by the spiritual potencies of the Revelation of Bahá'u'lláh.

Turning now to the questions you have raised, the House of Justice has decided that when a Bahá'í has suffered sexual abuse such as incest from a parent, that believer is free to approach the National Spiritual Assembly for a determination that such an action warrants deprivation of the right of the parent to give consent to marriage. At present such matters have to be referred by a National Assembly to the Universal House of Justice on a case by case basis.

You are encouraged to follow the advice of your therapist in regard to the absences which you should take from your employment in order to facilitate your healing from the trauma you experienced in the past. The time taken away from work beneficial to society would doubtless be more than compensated for by the increase in effectiveness with which you will be able to perform such functions when your healing is more advanced. Your therapist is also in the best position to assist you to distinguish between those events which have occurred, and any other impressions in your memory which may not be based on actual experiences.

The House of Justice has asked us to reiterate the expressions of sympathy and loving concern expressed in the letter of 9 September 1992 sent to you on its behalf, and to assure you of its prayers at the Sacred Threshold for your continued healing and for your abiding happiness.

With loving Bahá'í greetings,

For Department of the Secretariat

(Baha’i Library Online)

The “House of Justice's reference to Bahá'u'lláh as ‘the most precious Being ever to have drawn breath on this planet’”

21 December 1992

Dear Bahá'í Friend,

The Universal House of Justice has received your letter of 24 November 1992 and has asked us to send you the following reply.

That the House of Justice's reference to Bahá'u'lláh as "the most precious Being ever to have drawn breath on this planet" has caused, as you say, such misconceptions among the believers is a sign of the degree to which the friends need to study the Writings and deepen their understanding of the Teachings of the Faith. Had they done so sufficiently they would surely have been able to comprehend the context in which the statement was made, as you did, and would have been untroubled by it.

In answer to a recent letter on the subject, the following comments were conveyed on behalf of the House of Justice, and we repeat them here as an assistance to you in explaining the matter to any friends who raise it with you.

It would seem that the agitation shown by certain of the friends to the description of Bahá'u'lláh as "the most precious Being ever to have drawn breath on this planet", and their impression that this indicates some new doctrine, arises from their lack of familiarity with the range of expressions used in the Sacred Writings and by the beloved Guardian, and their inability to grasp that such expressions are used in the context of the illumination of the stations of the Manifestations of God as conveyed by Bahá'u'lláh in the Kitáb-i-Íqán and elucidated by the Guardian in "The Dispensation of Bahá'u'lláh".

This description, in fact, is not so different from the Guardian's words in his cablegram of 3 June 1957, which appears on page 122 of "Messages to the Bahá'í World". He refers to:

“… the adoption and execution of preliminary measures designed to herald the construction in future decades of the stately, befitting Mausoleum to enshrine the holiest dust the earth ever received into its bosom.”

Anticipation of Guardianship in the Kitab-i-Aqdas

Memorandum

To: The Universal House of Justice  

December 8, 1992

From: The Research Department

The Research Department has studied the questions raised by Mr. ... in his letter of 24 October 1992 to the Universal House of Justice. Mr. ... is writing a paper on the…

Mr. ... draws attention to Shoghi Effendi's statement that the Kitab-i-Aqdas anticipates the institutions of the Administrative Order "in a number of passages". He expresses the view that the Guardianship is anticipated in the passage concerning the "endowments dedicated to charity". In addition, he has been informed that since Bahá'u'lláh provides, in the Aqdas, for payment of the Huququ'llah without specifying its recipient, this particular passage implicitly anticipates the Guardianship. He asks whether one or both of these passages anticipate the Guardianship. We provide the following response.

The issues raised by Mr. ... are addressed in a letter dated 27 May 1980 written on behalf of the Universal House of Justice in response to a number of questions about the Kitab-i-Aqdas. The relevant section of this letter is cited below:

The Station of Bahá'u'lláh and the Significance of His Revelation

15 October 1992

Dear Bahá’í Friend,

The Universal House of Justice has received your letter of 3 September 1992 and is very glad that you have raised this matter. It has recently been disturbed at the degree to which these issues seem to have been giving concern to Bahá’ís in different parts of the world. It may, indeed, be providential for the matter to be brought to the fore now, before the English translation of the Kitáb-i-Aqdas is published. We have been asked to convey to you the following comments.

As you know, the human soul is “a heavenly gem … whose mystery no mind, however acute, can ever hope to unravel,” “one of the signs of God, a mystery among His mysteries.” If even the soul of man is so ineffable a reality, how can a human being claim to understand or to set forth the nature of the Manifestations of God, of the relationships between Them, or of Their relationship to God, let alone to grasp the nature of God Himself?

Bahá’u’lláh has explained these mysteries to a degree never before approached, but we must accept that they are realities that cannot be defined in a rigorous manner, as one would attempt to define the terms of mathematics or even of philosophy. This is a realm of knowledge in which poetry, analogy, hyperbole and paradox are to be expected; a realm in which the Manifestations Themselves speak with many voices. Undoubtedly you are familiar with the passage in the Kitáb-i-Íqán in which Bahá’u’lláh elaborates this theme, commenting on Muhammad’s statement: “Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit.”

Authenticity of some prayers and Tablets

September 1992

From time to time the National Spiritual Assembly [of US] receives letters from Bahá'ís or local Spiritual Assemblies about the authenticity of certain prayers or "tablets" that are circulated in typed form.

The Research Department of the Universal House of Justice is asked to check these writings for authenticity. The following works that commonly circulate in the Bahá'í community are not authentic:

• "Fourth Dimensional Consciousness" and other instructions to Marie Watson. This so-called tablet from 'Abdu'l-Bahá is erroneous; Shoghi Effendi has stated that it is not a work by 'Abdu'l-Bahá.
• "O God! Give me knowledge, faith and love...." This prayer was written by Ibrahim Kheiralla, a Covenant-breaker; he attributed it, however, to Bahá'u'lláh.
• "Hold Thou my right arm, O God! and dwell continually with me. Guide me to the fountain of Thy knowledge and encircle me with Thy glory...." Another prayer written by Ibrahim Kheiralla and attributed by him to Bahá'u'lláh.
• The Significance of the Greatest Name, beginning "Ya Baha'u'l-Abha! The cry that renovates the soul...on that cry are all the cries of the universe sounded." The Research Department has not been able to find, either in English or Persian, such statements attributed to 'Abdu'l-Bahá.
• The Marriage Tablet, beginning "The bond that unite hearts most perfectly is loyalty..." This is not a tablet at all, but is an unauthenticated record by Ahmad Sohrab of a talk by 'Abdu'l-Bahá. The friends may use it, but it should be made clear that this is not Bahá'í scripture.
• "There is a power in this cause, a mysterious power, far, far beyond the ken of men and angels...." This passage is from Ahmad Sohrab's diary and should be considered as interesting material, but not as scripture.
• "O Lord! Open Thou the door, provide the means...." This is a free translation of part of a prayer revealed by 'Abdu'l-Bahá to the friends in Tehran, incomplete, and unfortunately, even erroneous.
• "Oh God! Make me a teacher in Thy Cause...." This prayer cannot be confirmed as authentic as no original has been found.
• "O Our God! We beg of Thee...that Thou wilt guide us always...and that we may ever be strong and fully prepared to render instant, exact and complete obedience." This prayer cannot be confirmed as authentic as no original has been found.
• "My strength is the assistance of the Blessed Perfection...." From the pilgrim's notes of Julia Grundy, Ten Days in the Light of Akka, p. 63.
• "Fill Thou, O God, our home with harmony and happiness, with laughter and delight...." Attributed to 'Abdu'l-Bahá, but in fact it is three short supplications that appear on pages 147 and 148 of The Mission of Bahá'u'lláh by Hand of the Cause George Townshend.

 (Baha’i Library Online)

Recovering from childhood trauma

9 September 1992

Dear Bahá'í Friend,

The Universal House of Justice has received your letter of 21 July 1992, which raises a number of questions as a consequence of your traumatic experiences as a child. We have been asked to provide the following response.

The House of Justice is distressed to hear of the appalling ceremonies in which you were compelled to participate as a child. You are truly blessed to have been enabled to accept Bahá'u'lláh as the Manifestation of God for this Age, and to have access to the limitless spiritual powers with which His life-giving Revelation is infused. You can draw on these powers by your prayers as well as your participation in the work of the Faith and the life of the Bahá'í community; through this effort, and through your consultation with competent professionals having expertise in your area of need, you can promote your healing from the damaging effects of your past experiences, and can find happiness and tranquillity. You are assured of the prayers of the Universal House of Justice in the Holy Shrines on your behalf.

Turning now to the questions you have posed, you are encouraged to study carefully the passages in the Holy Writings, and especially the Tablets and talks of 'Abdu'l-Bahá, pertaining to the nature of man. Every human being has a spiritual nature and also a material nature; his purpose is to subdue the material nature, which inclines him to evil, and, with the aid of Divine Teachings, to develop his spiritual nature so that he can manifest praiseworthy attributes. An individual who chooses to surrender to the promptings of his material nature can sink to levels of depravity and bestiality which are abhorrent to the discerning eye, and which are totally unworthy of the human station. The Bahá'í Teachings inform us that there is no independent force of evil in creation, but terms such as "devil" or Satan" are used in sacred books as symbols of the promptings of the lower nature of man.

Recitation of the Tablets of Visitation at Baha’i Holy Days

19 August 1992

The Universal House of Justice has received your letter of 15 June 1992 regarding the conduct of Bahá'í Holy Day observances. We have been asked to provide the following response.

The commemoration of Holy Days, including the development of programs for these observances, is a matter left to the discretion of the appropriate National and Local Spiritual Assemblies, which are entrusted with the responsibility of ensuring that such observances are conducted in a manner in keeping with the spirit of the divine teachings and ordinances. While it is customary for the Tablets of Visitation to be recited at the conclusion of the Holy Day programs held at the Bahá'í World Centre, as well as in countries of the Middle East, this practice is not binding upon Bahá'í communities elsewhere, nor has a specific time been fixed for the recitations to occur.

Nothing has been found in the Bahá'í Writings requiring the friends to stand and face the Qiblih whenever the Tablets of Visitation are recited. No issue should be made of this matter when a Holy Day observance is being held. However, when one is actually in, or within the precincts of one of the Holy Shrines, it is an act of simple reverence to stand and face that Shrine when the Tablet of Visitation is recited.

For the Department of the Secretariat

(Baha’i Library Online)

The Gaia Concept [1]

Memorandum

To: The Universal House of Justice 

June 8, 1992

From: The Research Department

In his letter of 15 April 1992, Dr. --- states that he has received an inquiry on the Gaia hypothesis, which regards the planet earth as a living organism, and asks if we have prepared a memorandum on the subject.

The Research Department has not previously received any inquiries on the Gaia hypothesis. We can, however, provide the following for Dr. ---'s consideration.

Briefly stated and in the words of its originator, James Lovelock, the Gaia hypothesis postulates that "the physical and chemical condition of the surface of the Earth, of the atmosphere and of the oceans has been, and is, actively made fit and comfortable by the presence of life itself ... in contrast to the conventional wisdom which held that life adapted to the planetary conditions as it, and they, evolved their separate ways.'' [2]

We have attached a selection of extracts from the Writings of Bahá'u'lláh and the Writings and Utterances of 'Abdu'l-Bahá on the subject of nature. The extracts neither confirm nor oppose the Gaia proposal, the resolution of which would appear to be in the domain of science. They do, however, state some fundamental principles about created phenomena and their inter-relationships, subjects that bear reflection by those who investigate the Gaia hypothesis. Among the points made in the attached extracts are the following:

Sixteen Questions about Huququ'llah

5 May 1992

Dear Bahá'í Friend,

As foreseen in your fax of 18 February 1992 to the Office of Huququ'llah, your letter of 6 November 1991 to the Board of Trustees in the United States has been referred to the Bahá'í World Centre. The House of Justice has asked us to express its appreciation for your comments designed to simplify the task of answering the questions you raise and to avoid duplication of effort.

Your letter has been referred to an Ad Hoc Committee, and the House of Justice has asked us to send you the enclosed copy of the Committee's reply.

With loving Bahá'í greetings,

For Department of the Secretariat

(Baha’i Library Online)

Memorandum

To: The Universal House of Justice 

Date: 5 May 1992

From: Ad Hoc Committee

Re: Questions asked by Mr. --- in his letter of 6 November 1991

We have considered the various questions [1] raised in Mr. ---'s letter of 6 November 1991 addressed to the Board of Trustees in the United States. As Mr. --- notes in his letter of 18 February 1992, a number of these matters have been covered by the answers sent in response to his letter of 12 November 1991. We have attempted below to cover the remaining issues.

The crucial point seems to be the one made in the third paragraph of Mr. ---'s letter, namely:

“I must prepare wills and trusts that provide clear, detailed instructions as to how the executor of an estate, or the successor trustee of a trust, is to calculate and pay the Huququ’llah. Sometimes these are not Bahá’ís; sometimes these are institutions, such as banks named as executors or successor trustees. If I do not provide detailed and clear guidance on the complex financial aspects of this law, I will ensure that the estate will be tied up in probate court, and that the judge will have to make the determinations. This may result in wrangling, wasted time, and the eating up of the assets in legal fees.”

This problem was alluded to in the final paragraph of our memorandum of 9 December 1991:

Ancient Goddess Religion; The Nature of God; The Gender of Spirit; The Nature and Function of the Manifestation; The Role of the Feminine in Religion and Society; The Equality of Men and Women

Memorandum

To: The Universal House of Justice  

February 23, 1992

From: The Research Department

The Research Department has studied the questions concerning the possible existence of an ancient goddess religion and goddess worship contained in the letter dated 26 November l991 from ... ... explains that there is renewed interest in goddess worship in the United States and that neo-pagan groups are encouraging an elevated status of women and white witchcraft, which they regard as healing techniques. She seeks assistance in knowing how to respond to questions that are based on what she describes as "supposed new archaeological findings". We provide the following response.

1. Ancient Goddess Religion

The Research Department has not, to date, been able to locate any statements in the Bahá'í Writings concerning either the existence of an ancient goddess religion or the subject of goddess worship.

2. Responding to Questions about Goddess Worship

While the Research Department cannot provide detailed comment on the archaeological findings that are being presented as evidence of the existence of an ancient goddess religion and goddess worship, we would like to suggest a strategy that might assist ... in formulating her response to such questions. It is our view that by considering the reported research evidence and the underlying issues raised by such evidence within the overall framework of the Bahá'í teachings, it is possible to begin to generate responsive answers. We provide the following example as a stimulus to ...'s thinking.

Some archaeological records have been interpreted to suggest that, in certain neolithic civilizations, the Godhead was female and that goddesses were the principal religious figures. Female deities have been variously linked to the fertility of crops, the sovereignty of kingship, the protection of ceremonial centres, and the waging of warfare against enemies. These records raise such issues as the nature of God, the gender of the spirit, the nature and function of the Manifestation of God, the relationship between women and men, and the role of the feminine in religion and society. And these are issues on which the teachings of the Faith have a great deal to say.

2.1 The Nature of God

Aspects of the Bahá'í Teachings, Conditions for Membership, Voting Rights, and Seven various questions

30 December 1991

Dear Bahá'í Friend,

The Universal House of Justice referred to the Research Department your letter of 20 October 1991 in which you raised several questions about different aspects of the Bahá'í Teachings. We are now able to send you the enclosed copy of the memorandum dated 30 December 1991, and its three attachments, prepared in response.

It is hoped that a study of this material will provide the enlightenment you have sought.

With loving Bahá'í greetings,

For Department of the Secretariat

Enclosure, with three attachments

Memorandum

To: The Universal House of Justice

30 December 1991

From: The Research Department

Questions about Aspects of the Bahá'í Teachings

The Research Department has considered the questions about various aspects of the Bahá'í teachings and their application contained in the letter dated 20 October 1991 from Mr. .... We provide the following response.

1. Bahá'í Status and Community Membership

Huququ’llah transactions and inclusion in one’s testament

November 1991

Dear Bahá'í Friend,

The Universal House of Justice received your letter of 12 November 1991 and has asked us to send you the following response.

The House of Justice was very pleased to see the degree to which you are helping those believers and Bahá'í institutions which are eager to adopt legal measures to follow the principles and laws of the Faith in relation to their estates and also to augment the income of the Bahá'í funds. Undoubtedly, once the law of Huququ'llah becomes universally applicable next Ridvan, you will receive many more questions on this subject. The House of Justice is glad to help you in these matters.

Your first two questions [1] which relate to the matters to be covered in a will as prescribed in the Kitab-i-Aqdas will be elucidated when the translation of the Most Holy Book is published. In general, the conclusions you have drawn are not incorrect, but it would be preferable not to go into them at the present time, and to confine your advice to the financial aspects of wills.

Question #3: It would seem from your description of the procedure, that a Revocable Living Trust constitutes a legal document which supplements the will. If this is so, there is no objection to its use as you outline it. The Bahá'í law leaves a believer free as to the distribution of his possessions at his death. If his will points to a document which makes clear what is to be done, that is entirely acceptable. Provisions as to the payment of debts and the balance of Huququ'llah due could also be in the Trust document.

Question #4: We do not know of any guidance on the subject of "living wills" beyond that published in Lights of Guidance.

Question #5: Since the answer to this question requires some detailed examples, the question was referred to an Ad Hoc Committee. Its memorandum on the subject is enclosed, and the House of Justice hopes that these comments will be helpful to you.

The meaning and correct transliteration of invocation: Yá 'Aliyyu'l-A'lá

Memorandum

To: The Universal House of Justice

From: The Research Department

Date: 3 October 1991

Yá 'Aliyyu'l-A'lá

In her e-mail message of 2 September 1991, ... has written to ask about the meaning and correct transliteration of "Yá 'Aliyyu'l-A'lá" and where it can be found. She also asks if it is an invocation to the Báb.

The Research Department has located the invocation "Yá 'Aliyyu'l-A'lá" in two places. It appears in a Tablet of 'Abdu'l-Bahá on page 312 of "Selections from the Writings of 'Abdu'l-Bahá" (Haifa: Bahá'í World Centre, 1962), and in a letter of the beloved Guardian found in "Messages to the Bahá'í World, 1950-1957" (Wilmette: Bahá'í Publishing Trust, 1971), page 153. The spelling used by the Guardian is given above, and accords with the system of transliteration which he established (found in any volume of "The Bahá'í World"). We note that the rendering printed in "Selections from the Writings of 'Abdu'l-Bahá" contains a misplaced inverted comma.

The translation of "Yá 'Aliyyu'l-A'lá", as rendered by Shoghi Effendi in 1921 when he translated the above mentioned Tablet of 'Abdu'l-Bahá, is "O Thou Most High".[1] We note that in his letter of 1953, also referenced above, he chose to leave "Ya 'Aliyyu'l-A'la" in the original language, as did the Universal House of Justice when they later published the Master's Tablet in "Selections from the Writings of 'Abdu'l-Bahá".

In Islamic tradition, “A’lá”, "The Most High One", is one of the names of God.[2] Thus, a Muslim might use "Yá 'Aliyyu'l-A'lá" to call upon God. However, in Bábí and Bahá'í tradition, especially as A’lá was the Báb's name, "Yá 'Aliyyu'l-A'lá" is understood to be an invocation to the Báb.

 - - - - - -

[1] See "Star of the West", vol. 12, no. 13, 4 November 1921, p. 229.

[2] See Robert Stade, "Ninety-Nine Names of God in Islam", a translation of the major portion of Al-Ghazálí's "Al-Maqsad Al-Asná (Ibadan, Nigeria: Daystar Press, 1970), pp. 72-75.

(Baha’i Library Online)

Definition and Scope of “"Devotional Meetings"

Memorandum

To: The Universal House of Justice

September 19, 1991

From: Research Department

The Research Department has studied the questions concerning the concept of the devotional meeting raised by ... in his email of 4 August 2001 to the Universal House of Justice. ... mentions a recent meeting called by the Local Spiritual Assembly of ... in which representatives of the Bahá'í institutions who are resident in ... participated. He reports that one important area of consultation was the devotional meeting. In light of this gathering, ... enquires whether the Universal House of Justice has specified in any detail "what a Devotional Meeting looks like". He is particularly interested in "the definition and scope of such a meeting". We provide the following response.

As to the nature of the devotional meetings referred to in recent letters of the House of Justice, in response to a similar question raised by one of the believers, the House of Justice in a letter dated 13 March 2001 written on its behalf, provided the following general guidance:

“Regarding your email message dated 14 February 2001, which has been received at the World Centre, questions concerning local devotional meetings should be referred to your Local or National Spiritual Assembly.”

While the Research Department has, to date, been unable to locate any comprehensive definition of the nature and scope of devotional meetings, we have assembled, for ... information and study, a short compilation entitled "Selected Guidance Concerning Devotional Gatherings" The compilation consists of extracts from letters written by and on behalf of the Universal House of Justice. A number of themes emerge from perusal of the extracts contained therein. For example:

• Care should be taken to avoid developing rigid practices and rituals (extracts 1 and 6).
• Bahá'ís are encouraged to use the revealed prayers of Bahá'u'lláh and the Báb as well as those of 'Abdu'l-Bahá. It is permissible to have prayers and readings from the Sacred Scriptures of other religions (extracts 2 and 7).
• The form of programme would appear to depend in part on the setting, the occasion, and the purposes of the gathering (extracts 6 and 7).
• The practice of collective worship is one important ingredient in the flourishing of community life. It also reinforces individual spiritual development (extracts 3, 4, and 5).

Given ...'s interest in the subject of devotional meetings, it is suggested that he might find it helpful to refer to the general compilation entitled "Prayer, Meditation, and the Devotional Attitude", which was compiled some time ago by the Research Department, and published by a number of Bahá'í publishing trusts. The compilation is also included in Compilation of Compilations (Maryborough, Victoria: Bahá'í Publications Australia, 1991), volume II.

(Baha’i Library Online

Translation and Review

8 September 1991

Your memorandum to the Universal House of Justice dated 4 April 1991

The Universal House of Justice has asked that we reply to your memorandum as follows.

The first question from Dr. ... concerns the use of provisional (and therefore unreviewed) translations of the Bahá'í Writings that appeared in an article by .... We have been asked to say that the policy of the House of Justice in this matter has not changed and that translations into English, and revisions of earlier translations in that language, must be checked at the World Centre and officially approved before publication. There have been, however, occasions when the House of Justice has permitted the publication of provisional translations made by individuals whose work is known to it. In these cases the translations usually appear in scholarly or other publications of limited distribution and are not likely to be used as a basis for translations into other languages. Such usage does not alter the general policy as stated above.

A letter dated 31 August 1989 written on behalf of the Universal House of Justice to an individual believer, states that "this policy is not intended to prohibit Bahá'ís from making scholarly study of these Writings [of the Faith], including analysis of existing translations, use of more technical terms in parentheses or in footnotes, and commentary on the approach to translation used by the Guardian."

In the specific matter raised by Dr. ... concerning translations made by Mr. ..., the [publisher] was informed by the Department of the Secretariat in a message dated 21 November 1990, that although the extracts Mr. ... had translated could not be reviewed here at the Bahá'í World Centre for the present, "...there is no objection in principle, given the competence of the author, to their use if clearly identified as provisional in character."

The Condition of non-Bahá'í Relatives after Death

Memorandum

To: The Universal House of Justice

Date: 28 August 1991

From: Research Department

Re: The Condition of non-Bahá'í Relatives after Death

The Research Department has studied the questions about the spiritual condition of souls of the non-Bahá'í relatives of Bahá'ís, which were contained in the letter dated 26 July 1991 from Mr. ... to the Universal House of Justice. Mr. ... cites the following extract from a Tablet revealed by Bahá'u'lláh and raises a number of issues about its meaning and application:

“These blessed words were uttered by the Tongue of Grandeur in the Land of Mystery [Adrianople], exalted and glorified is His utterance:

“One of the distinguishing characteristics of this most great Dispensation is that the kin of such as have recognized and embraced the truth of this Revelation and have, in the glory of His name, the Sovereign Lord, quaffed the choice, sealed wine from the chalice of the love of the one true God, will, upon their death, if they are outwardly non-believers, be graciously invested with divine forgiveness and partake of the ocean of His mercy. This bounty, however, will be vouchsafed only to such souls as have inflicted no harm upon Him Who is the Sovereign Truth nor upon His loved ones. Thus hath it been ordained by Him Who is the Lord of the Throne on High and the Ruler of this world and the world to come.”

The issues raised by Mr. ... are as follows:

1. Do the non-Bahá'í parents of believers become Bahá'ís in the next world?

Station of Baha'u'llah

1991

The Universal House of Justice has received you letter … and has instructed us to convey to you the following reply:

The House of Justice is very sorry to learn in some parts of Europe the friends have been arguing about the station of Bahá'u'lláh. In the time of Bahá'u'lláh Himself such difference of opinion arose among the friends and there is a Tablet in which He referred to this. He explains that there are differences in the levels of understanding of individuals. Some see the reflection of the Essence of God Himself in the temple of His Manifestation; others see the Manifestation as the Revealer of God and regard His commands and prohibitions to be identical with the ordinances of God. Both views, Bahá'u'lláh says, are acceptable, but if believers in expounding their points of view engage in contention and disputation, they would be rejected by God, inasmuch as the purpose of the Manifestation of God and the aim of His Teaching are to attract souls, create fellowship among men and promulgate the Cause of God. Argument and conflict about such matters can lead to nothing but the ruin of the Cause and thus those who engage in it would fall into perdition even though they may claim to be expounding the highest level of true understanding.

As to drawing distinctions between the Manifestations of God, the believers can study the Kitáb-i-Íqán where Bahá'u'lláh explains the varying intensities of the Revelations sent by God and elucidates the apparently contradictory statements about the nature of the Manifestations contained in the Scriptures of past Dispensations. They are surely also familiar with the statement of Bahá'u'lláh that appears as section XXIV of "Gleanings from the Writings of Bahá'u'lláh":

"Beware, O believers in the Unity of God, lest ye be tempted to make any distinction between any of the Manifestations of His Cause, or to discriminate against the signs that have accompanied and proclaimed their Revelation. This indeed is the true meaning of Divine Unity, if ye be of them that apprehend and believe this truth. Be ye assured, moreover, that the works and acts of each and every one of these Manifestations of God, nay whatever pertaineth unto them, and whatsoever they may manifest in the future, are all ordained by God, and are a reflection of His Will and Purpose. Whoso maketh the slightest possible difference between their persons, their words, their messages, their acts and manners, hath indeed disbelieved in God, hath repudiated His signs, and betrayed the Cause of His Messengers."

Secret of Divine Civilization; Capitalization of Pronouns; Capital Punishment; The First Person to Recognize Bahá'u'lláh as a Manifestation of God; Designer of the House of Worship in 'Ishqabad ; and Other Questions

20 June 1991 

Dear Bahá'í Friend,

The Universal House of Justice referred to the Research Department your letter of 17 April 1991 in which you asked for guidance in the matter of capitalization of pronouns referring to Abdu’l-Baha, and other questions that came to your attention while you were working on the translation into Portuguese of "The Secret of Divine Civilization".

We are now able to send you the enclosed copy of the memorandum dated 23 May 1991, and its two attachments, prepared in response.

The House of Justice commends you on the valuable contribution you have made to the range of Bahá'í literature in Portuguese and wishes you well in your continuing efforts in this important field of service to the Faith.

With loving Bahá'í greetings,

For Department of the Secretariat

Enclosure (with two attachments)

Memorandum

To: The Universal House of Justice

Date: 23 May 1991

From: The Research Department

"The Secret of Divine Civilization"

The Research Department has studied the questions raised by Mr. ... in his letter of 17 April 1991 to the Universal House of Justice. Mr. ... is engaged in translating "The Secret of Divine Civilization" into Portuguese. Many of the questions he poses in his letter result from a close study of this book. We provide the following response.

1. Capitalization of Pronouns

Mr. ... lists a number of places in "The Secret of Divine Civilization" where the pronouns that refer to 'Abdu'l-Bahá are capitalized. Mr. ... indicates that he is aware that 'Abdu'l-Bahá was known as the Master during the Ministry of Bahá'u'lláh and he enquires whether His station, at that time, was "already so special that He should refer to Himself with [a] capital letter"?

In contrast to many European languages, in Persian, personal pronouns are never capitalized. 'Abdu'l-Bahá followed this established rule and did not capitalize the pronouns that refer to Him. When the book was translated into English, the particular translator employed the convention, common in English, of capitalizing pronouns. It is interesting to note that when 'Abdu'l-Bahá signed His name in English, He used a combination of upper and lower case letters. He, typically, wrote "abdul Baha abbas" — the reference to Bahá'u'lláh being the only word He capitalized.