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

Mr. ... raises a number of issues about whether the various terms that are applied to individuals who accept Bahá'u'lláh connote substantive differences in status and have implications for determining membership in the Bahá'í community.

1.1 Definitions

With regard to whether there are differences between an individual's accepting Bahá'u'lláh as the Manifestation of God, being a Bahá'í, and being a member of the Bahá'í community, in broad terms, it might be said that the recognition of Bahá'u'lláh as the Manifestation of God for this age represents a declaration of faith, the fulfilment by the individual of the "first duty prescribed by God for His servants". However, "twin duties" are prescribed — acceptance of the Manifestation and obedience to His laws are required. Bahá'u'lláh cautions that "Neither is acceptable without the other". See "Gleanings from the Writings of Bahá'u'lláh" (Wilmette: Bahá'í Publishing Trust, 1983), pp. 330-331.

Acceptance of Bahá'u'lláh is an important milestone along the way both to becoming a member of the Bahá'í community and to being a Bahá'í. Shoghi Effendi in a letter dated 9 July 1957 written on his behalf to a National Spiritual Assembly affirmed that:

“The essential thing is that the candidate for enrolment should believe in his heart in the truth of Bahá'u'lláh....”

Further, the Universal House of Justice in a letter dated 10 February 1985 written on its behalf to an individual believer indicated that:

“...recognition of the Manifestation of God and understanding of the obligation to obey His laws are the two basic prerequisites for membership in the Bahá'í community....”

Enrolment in the Bahá'í community also has administrative implications. It is the means by which the name of the new declarant is recorded by the Spiritual Assembly.

Being a Bahá'í is inextricably linked both to acceptance of the Manifestation of God and membership in the Bahá'í community. It involves a commitment and effort to uphold the teachings. Shoghi Effendi in a letter dated 28 November 1939 written on his behalf to an individual believer stated:

“The process of becoming a Bahá'í is necessarily slow and gradual. The essential is not that the beginner should have a full and detailed knowledge of the Cause, a thing which is obviously impossible in the vast majority of cases, but that he should, by an act of his own will, be willing to uphold and follow the truth and guidance set forth in the Teachings, and thus open his heart and mind to the reality of the Manifestation.”

Based on the foregoing, it is suggested that, while there may be slight differences in emphases in the three definitions, accepting Bahá'u'lláh, being a Bahá'í and being a member of the Bahá'í community, all are intertwined and might be considered as part of the same spiritual process of orienting one's life to the teachings of the Manifestation of God.

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: 3 October 1991

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": 19 September 1991

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: 28 August 1991

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.

Regarding “statement in… Ridván 1990 message referring to Bahá'u'lláh as "the most precious Being ever to have drawn breath on this planet": 20 June 20 1991

Dear Bahá'í Friend,

Further to our letter of 25 November 1990, we have been directed by the Universal House of Justice to convey the following response to your inquiry of 24 June 1990. The delay is sincerely regretted.

The House of Justice appreciates your frankness concerning your puzzlement over the statement in its Ridván 1990 message referring to Bahá'u'lláh as "the most precious Being ever to have drawn breath on this planet". You are entirely correct in drawing upon Bahá'u'lláh's statement, cited on pages 78-79 of "Gleanings from the Writings of Bahá'u'lláh", to point out the oneness and sameness of the "essence of all the Prophets of God". The statement of the House of Justice should not be taken to imply anything to the contrary, but rather should be seen in the historical context of His Revelation and in its nature and character relative to the Revelations that preceded it. As Bahá'u'lláh has said in the same passage in the "Gleanings" from which you quoted:

“The measure of the revelation of the Prophets of God in this world, however, must differ. Each and every one of them hath been the Bearer of a distinct Message, and hath been commissioned to reveal Himself through specific acts….”

Concerning His own Revelation, Bahá'u'lláh has testified to "the inconceivable greatness of this Revelation" and said:

Arius, the early Christian theologian: 11 June 1991

Memorandum

To: The Universal House of Justice

Date: 11 June 1991

From: Research Department

Arius

In his letter dated 7 January 1990 to the Research Department, Mr. ... requests clarification of ‘Abdu'l-Bahá’s assessment of Arius, the early Christian theologian. Mr. ... cites a Tablet of ‘Abdu'l-Bahá to Louise R. Waite published in “Star of the West” vol. 10, no. 5 (5 June 1919), p.96, in which He refers to the career of Arius as an illustration of the inevitable failure of Covenant-Breakers:

“Consider thou, at the time of Christ and after Him, how many childish attempts were made by different persons! What claims they have advanced and what a multitude have they gathered around themselves! Even Arius attracted to himself a million and a half followers and strove and endeavored to sow the seeds of sedition in the Cause of Christ. But eventually the sea of Christ surged and cast out all the gathering froth and nothing was left behind save everlasting malediction.”

Mr. ... asks why ‘Abdu’l-Baha would condemn Arius as a leader of sedition and a cause of disunity when his view of the relationship between the Manifestation and God, as Mr. ... understands it, is “remarkably similar to both the teachings of Muhammad as well as the Central Figures of the Baha’i Faith.” Mr. ... notes that this question is of particular importance insofar as the theological agreement between Arius and the Baha’i Faith could be a means of attracting Christians to the Baha’i teachings. However, he is concerned that Christians might read the Tablet to Louise Waite, see that ‘Abdu’l-Baha condemns Arius, draw the conclusion that the Baha’is reject Arian theology, and therefore criticize the Baha’is for being self-contradictory with regard to the relationship between the Manifestation and God. We provide the following.

Spiritual health of American community: 24 December 1990

Dear Bahá’í Friend,

The House of Justice notes your concerns for the spiritual health of the American Bahá’í community, as conveyed in your letter of November 17, 1990, and we are to share the following advice on its behalf.

Our hope as Bahá’ís is that our communities will indeed foster increasing levels of candor, trust and intimacy wherein those practical steps and concerted measures which you allude to may be identified and agreed to in a consultative spirit.

It is understandable if the believers feel a sense of impatience with the apparently slow progress in the expansion of the Cause in certain regions, but they should take heart at the victories being won elsewhere, and even study these for insights into the process of effective teaching and community development. We may take comfort in the following words of the beloved Guardian:

"...every bearer of the Message of Bahá'u'lláh should consider it not only an obligation but a privilege to scatter far and wide the seeds of His Faith, and to rest content in the abiding knowledge that whatever be the immediate response to that Message, and however inadequate the vehicle that conveyed it, the power of its Author will, as He sees fit, enable those seeds to germinate, and in circumstances which no one can foresee enrich the harvest which the labor of His followers will gather ..." (The Advent of Divine Justice [Wilmette: Bahá’í Publishing Trust, 1984, p. 53)

As for acknowledging problems, should an institution of the Faith become aware of a problem within the community, it would seem that the most prudent course of action is usually to draw attention to underlying spiritual principles, or to encourage the believers along pathways of growth and development; an example would be the December 29, 1988, letter of the House of Justice on individual rights and freedoms in the Bahá’í community.

The Unity of Religions in This Century; Jews and the Crucifixion; the Sacrifice of Ishmael: 6 November 1990

Dear Bahá'í Friend,

The Universal House of Justice referred to the Research Department your letter of 18 May 1990 with its questions regarding the unity of religions in this century, the Jews and the crucifixion of Christ, and the sacrifice of Ishmael. Your follow-up letter of 26 September 1990 has also been received. The delay in dealing with your letter is regretted, but was occasioned by the amount of research involved and pressure of work at the World Centre.

We are now able to send you the enclosed copy of the memorandum prepared in response and hope that a study of this material will provide the enlightenment you have sought.

With loving Bahá'í greetings,

For Department of the Secretariat

Enclosure

Memorandum

 To: The Universal House of Justice        

Date: 24 October 1990

From: The Research Department

The Unity of Religions in This Century, Jews and the Crucifixion, and the Sacrifice of Ishmael

In his letter dated 18 May 1990 (and follow-up letter dated 26 September 1990) to the Universal House of Justice, Mr. _ asks a number of questions, to which we respond as follows.

1. In his first question, Mr. _ cites two texts. The first text is from a recorded talk in which 'Abdu'l-Bahá refers to the twentieth century:

“Praise be to God! the mediaeval ages of darkness have passed away and this century of radiance has dawned, -- this century wherein the reality of things is becoming evident, -- wherein science is penetrating the mysteries of the universe, the oneness of the world of humanity is being established and service to mankind is the paramount motive of all existence…

World Government and the Universal House of Justice: 10 September 1990

Memorandum

To: The Universal House of Justice

September 10, 1990

From: Research Department

World Government and the Universal House of Justice

The Research Department has studied the questions raised by Mr. -- and Mr. -- in their letter postmarked 10 July 1990 to the Universal House of Justice. Messrs – and -- are law students who are preparing a research paper relating the concept of sovereignty in international law to the Bahá’i World Order. As a background to their questions, they refer to the following statements:

The remark attributed to ‘Abdu’l-Bala in "The Promulgation of Universal Peace: Talks Delivered by ‘Abdu’l-Baha during His Visit to the United States and Canada in 1912", 2nd. ed. (Wilmette: Bahá’i Publishing Trust, 1982), p. 455, in which the Master indicates that the Universal House of Justice "is endowed with a political as well as a religious function, the consummate union and blending of church and state".

Shoghi Eflendi’s comments about the non-political character of the Faith and his assertion that, no matter how "advanced their institutions," the Bahá’is will not "violate, under any circumstances, the provisions of their country’s constitution" nor "allow the machinery of their administration to supersede the government of their respective countries." See "The World Order of Baha'u’llah: Selected Letters" (Wilmette: Bahá’í Publishing Trust, 1982). pp. 65-66.

The reference in "The Promise of World Peace" (Haifa: Bahá’i World Centre, 1985), p. 15, to the means by which a World Parliament will be constituted, namely, its members will be elected by the people of each country and confirmed by their respective governments.

Mr. -- and Mr. -- note that a future world government will consist of an international executive, legislature, and a supreme tribunal, and they pose a number of questions that pertain to the relationship between the institutions of the world government and the future role of the Universal House of Justice. We provide the following comment.

Tablets to the Kings: 20 November 1989

Dear Bahá'í Friend,

The Universal House of Justice referred to the Research Department your letter of 12 September 1989 in which you asked two questions related to the Tablets revealed by Bahá'u'lláh to the kings. We are now directed to send you the enclosed copy of the memorandum prepared in response.

It is hoped that a study of this material will provide the enlightenment you seek on this historical aspect of the Faith.

With loving Bahá'í greetings,

For Department of the Secretariat

Enclosure

(Baha’i Library Online)

Memorandum

To: The Universal House of Justice

Date: 20 November 1989

From: The Research Department

TABLETS TO THE KINGS

In his letter dated 12 September 1989 to the Universal House of Justice
, Mr. ... raises two questions about Bahá'u'lláh's Tablets to the kings. We provide the following response.

1. Delivery of the Tablets

Mr. ... quotes the following statement from "Epistle to the Son of the Wolf", rev. ed. (Wilmette: Bahá'í Publishing Trust, 1979), p. 59:

“Our purpose is that haply the breezes of Revelation may envelop thee, and cause thee to arise, wholly for the sake of God, and serve His Cause, and that thou mayest transmit any of the Tablets of the kings which might have remained undelivered...”

John the Baptist and interpretation: 25 August 1989

Memorandum

To: The Universal House of Justice        Date: 25 August 1989

From: The Research Department

John the Baptist and interpretation

The Research Department has studied the questions about John the Baptist and the function of interpretation which were contained in the letter dated 29 May 1989 from Mr. -- to the Universal House of Justice. Specifically, Mr. --cites excerpts from a letter written on behalf of Shoghi Effendi and one written on behalf of the Universal House of Justice. The letter dated 30 November 1930 written on Shoghi Effendi’s behalf states that John the Baptist, "according to various authorities was himself the originator of laws which abrogated the teachings current among the Jews". The letter dated 24 August 1975 written on behalf of the Universal House of Justice stated that the "teachings of John did not abrogate any of the laws of the Mosaic Dispensation". Mr. -- seeks clarification of the apparent contradiction raised by the juxtaposition of these two extracts, and he enquires about the extent of the authority of statements of an interpretative nature which do not appear to fit clearly into the domain of the functions specified for the Universal House of Justice. We provide the following response.

1. John the Baptist

1.1 The Station of John the Baptist

John the Baptist is accorded a very high station in the Bahá’í Writings. For example, in the "Kitáb-í-Badí"’, Bahá'u'lláh refers to John the Baptist as a Prophet and Messenger. Also, in "The Dispensation of Bahá'u'lláh" (published in The World Order of Bahá'u'lláh: Selected Letters, rev. ed. (Wilmette: Bahá'í Publishing Trust, 1982), see pp. 118-19), Shoghi Effendi quotes a passage from Bahá’u’lláh’s Writings in which He identifies Himself with several Manifestations and Holy Ones of God, one of whom is John the Baptist. The following extract from a letter dated 14 August 1934 written on behalf of the Guardian to two believers affirms:

Tablet to a Physician (Lawh-i-Tibb): 8 June 1989

In response to your letter of 9 May 1989 in which you convey the request of one of the believers for information concerning the Tablet to a Physician revealed by Bahá'u'lláh, the following is an excerpt from a letter written on behalf of the beloved Guardian on this subject.

“The Tablet to a Physician was addressed to a man who was a student of the old type of healing prevalent in the East and familiar with the terminology used in those days, and He addresses him in terms used by the medical men of those days. These terms are quite different from those used by modern medicine, and one would have to have a deep knowledge of this former school of medicine to understand the questions Bahá'u'lláh was elucidating.

The translator of this Tablet therefore, if he is not to make serious errors, would "have to have a deep knowledge of this former school of medicine". Those portions of the Tablet that contain general guidelines for good health have already been translated into English and were published in "Star of the West", vol. XIII, no. 9 (December 1922) p.252, a copy of which was enclosed with your letter. Another and slightly different, English translation has been published in "Herald of the South", vol. 2, no. 4 (October-November 1927), p.1.

Although a copy of the original Tablet is on file at the World Centre, an approved translation is not yet available.

(Baha’i Library Online)

Regarding legislation on certain moral issues: 5 June 1988

... The Universal House of Justice does not feel that the time has come for it to provide detailed legislation on subjects such as abortion, homosexuality and other moral issues. The principles pertaining to these issues are available in the book "Lights of Guidance" and elsewhere. In studying these principles, it should be noted that in most areas of human behaviour there are acts which are clearly contrary to the law of God and others which are clearly approved or permissible; between these there is often a grey area where it is not immediately apparent what should be done. It has been a human tendency to wish to eliminate these grey areas so that every aspect of life is clearly prescribed. A result of this tendency has been the tremendous accretion of interpretation and subsidiary legislation which has smothered the spirit of certain of the older religions. In the Bahá'í Faith moderation, which is so strongly upheld by Bahá'u'lláh, is applied here also. Provision is made for supplementary legislation by the Universal House of Justice -- legislation which it can itself abrogate and amend as conditions change. There is also a clear pattern already established in the Sacred Scriptures, in the interpretations made by `Abdu'l-Bahá and Shoghi Effendi, and in the decisions so far made by the Universal House of Justice, whereby an area of the application of the laws is intentionally left to the conscience of each individual believer. This is the age in which mankind must attain maturity, and one aspect of this is the assumption by individuals of the responsibility for deciding, with the assistance of consultation, their own course of action in areas which are left open by the law of God.

Concerning the guidance contained in the Bahá'í Writings about poets: 13 March 1988

Memorandum

To: The Universal House of Justice  

Date: 13 March 1988

From: The Research Department

The questions concerning the guidance contained in the Bahá'í Writings about poets, raised in the letter of 19 January 1988 from Mr. ... to the Hand of the Cause of God Ali Akbar Furutan, have been studied by the Research Department and we provide the following response.

1. Guidance to Poets

As to whether Bahá'u'lláh outlined certain responsibilities, obligations, preference, and limits in relation to poets, Shoghi Effendi indicates that poets are "addressed separately" by Bahá'u'lláh. They, along with "the wise men of the world, its “men of letters”, its “mystics”, and even its “tradesmen" are exhorted by Bahá'u'lláh "to be attentive to His voice, to recognize His Day, and to follow His bidding."

There are many passages in the Writings which testify to the high position Bahá'u'lláh gives to the practice of the arts. For example:

“It hath been revealed and is now repeated that the true worth of artists and craftsmen should be appreciated, for they advance the affairs of mankind. Just as the foundations of religion are made firm through the Law of God, the means of livelihood depend upon those who are engaged in arts and crafts. True learning is that which is conducive to the well-being of the world, not to pride and self-conceit, or to tyranny, violence and pillage.”

Many verses from Arabic and Persian poetry have been quoted in the Writings of the Central Figures of the Faith. For instance, throughout the work, "The Seven Valleys" (Wilmette: Bahá'í Publishing Trust, 1978), Bahá'u'lláh makes reference to the two great poets of Shiraz, Hafiz, and Sa'di, and many others who were also known as Sufi mystics.

Tahirih and women's suffrage: 10 January 1988

Dear Bahá’í Friend,

The Universal House of Justice referred to the Research Department your letter of 1 December 1987 concerning a letter in which you understood that Shoghi Effendi had stated that women's suffrage was not part of Táhirih's concept. We are now directed to send you the enclosed copy of a memorandum, prepared by that Department in response.

The House of Justice hopes that a study of this comprehensive memorandum will enhance your understanding of the exalted station of Táhirih and the extent of her influence on the emancipation of women and the ultimate achievement of peace.

With loving Bahá’í greetings,

For Department of the Secretariat

Memorandum accompanying letter #1

Memorandum

To: The Universal House of Justice

Date: 10 January 1988

From: The Research Department

The Research Department has studied the questions raised by Mr. … in his letter of 1 December 1987 to the Universal House of Justice. Mr. … refers to a letter of the Guardian which states that woman's suffrage was not part of the concept of Táhirih. He requests a copy of this letter and expresses the view that the association of woman's suffrage with Táhirih appears to originate with a book about her life by a Western woman, the idea later being picked up and given credence in "God Passes By". Mr. … also expresses concern that many Bahá’í women put Táhirih before the Greatest Holy Leaf. We provide the following comment.

1. Letter about Táhirih

Alcoholics Anonymous: 9 November 1987

Dear Bahá'í Friend,

In response to your letter of 28 July 1987, we have been asked by the Universal House of Justice to quote below for your benefit from letters written on its behalf concerning Alcoholics Anonymous.

“The malign effects of the widespread use of alcoholic beverages upon almost every society in the world cannot but confirm every Bahá'í in the wisdom of Bahá'u'lláh in banning its use, thereby shielding faithful believers from a legion of difficulties . . .

The Bahá'í community should feel free to call upon such agencies as Alcoholics Anonymous for assistance and upon public agencies who work with the problem, but must realize that the greatest healing of this social and individual disease is God's Cause which in its fulness will eliminate the causes of alcoholism . . .” (From letter to a National Assembly dated 8 August 1979)

“The Universal House of Justice . . . has instructed us to say that there is no objection to Bahá'ís being members of Alcoholics Anonymous, which is an association that does a great deal of good in assisting alcoholics to overcome their lamentable condition. The sharing of experiences which the members undertake does not conflict with the Bahá'í prohibition on the confession of sins; it is more in the nature of the therapeutic relationship between a patient and a psychiatrist.” (From letter to an individual believer dated 26 August 1986)

“Dear Bahá'í Friends: Your memo of 28 May enclosing ...'s letter concerning confession has been received. There does not appear to be any conflict between Step 5 of the Alcoholics Anonymous program and the Bahá'í teachings concerning confession.” (From letter to a Local Spiritual Assembly, 4 June 1987)

The resurrection of Christ and the Bible: 14 September 1987

Memorandum

To: The Universal House of Justice

September 14, 1987

From: The Research Department

With reference to the letter dated 9 July 1987, in which .... requests information on Bahá'í concepts related to the Resurrection of Christ, we can offer the following information following our study of the question.

Before addressing the specific issue of the Resurrection, it is necessary to consider the general Bahá'í standpoint with regard to Christianity and the Bible. In his letter dated 28 March 1941 addressed to the believers throughout the West, Shoghi Effendi emphasizes:

“As to the position of Christianity, let it be stated without any hesitation or equivocation that its divine origin is unconditionally acknowledged, that the Sonship and Divinity of Jesus Christ are fearlessly asserted, that the divine inspiration of the Gospel is fully recognized, that the reality of the mystery of the Immaculacy of the Virgin Mary is confessed, and the primacy of Peter, the Prince of the Apostles, is upheld and defended....” (‘The Promised Day is Come’, rev. ed. (Wilmette: Bahá'í Publishing Trust, 1980); p. 109)

With particular regard to the Bible, a letter dated 28 May 1984 written on behalf of the Universal House of Justice in response to questions raised by an individual believer outlines two principles to be observed in studying this book:

Concerning the treatment of Covenant-Breakers in the writing of Bahá'í history: 17 June 1987

Dear Bahá'í Friend,

Your letter of 29 March 1987 concerning the treatment of Covenant-breakers in the writing of Bahá'í history was received by the Universal House of Justice and we have been asked to convey its reply.

Bahá'í historians have the obligation to present the truth in their works on the Faith and they should not distort history by avoiding treatment of Covenant-breakers when this is called for. Even so, as Bahá'ís they will want to exercise great care in determining what may be necessary for them to read from the writings of Covenant-breakers to satisfy the requirements of their research.

To read the writings of Covenant-breakers is not forbidden to the believers and does not constitute in itself an act of Covenant-breaking. Indeed, some of the Bahá'ís have the unpleasant duty to read such literature as part of their responsibilities for protecting the Cause of Bahá'u'lláh. However, the friends are warned in strongest terms against reading such literature because Covenant-breaking is a spiritual poison and the calumnies and distortions of the truth which the Covenant-breakers give out are such that they can undermine the faith of the believer and plant the seeds of doubt unless he is forearmed with an unshakable belief in Bahá'u'lláh and His Covenant and a knowledge of the true facts. This is a factor that any Bahá'í doing research into the history of the Faith must bear in mind, and he must himself decide, whenever he comes upon such documents, whether he feels justified in reading them for the purposes of his research.

Peace activities: 17 June 1987

Dear Bahá'í Friend,

The Universal House of Justice read with keen interest your letter of 30 March 1987 reporting efforts exerted by Bahá'í s in your area to study the Bahá'í literature on peace. We have been asked to convey its reply to your questions.

The House of Justice has noted that as a result of the dissemination of "The Promise of World Peace", a Senator has agreed to submit a "proposed" resolution in the Washington State Legislature and that, as you say, the "whole situation here with state resolutions and the need for citizens to write in support of them is getting out of hand". While the Bahá'í community should welcome spontaneous actions on the part of legislators to respond to the urgent call issued in the Peace Statement, the friends should be very wise in determining their actions under such circumstances. They should consult their Spiritual Assemblies, Local and, if necessary, National, for this is an area of activities in which personal judgement is not sufficient.

It is not advisable for Bahá'í institutions or individuals to initiate actions designed to prod government leaders to urge their governments or the leaders of other governments to convene the world conference called for by Bahá'u'lláh and echoed in "Promise of World Peace". Two points should be borne in mind in this regard:

Authority of Local Spiritual Assemblies: 14 May 1987

Dear Bahá’í Friend,

The Universal House of Justice has received your letter of 9 April 1987 and has asked us to convey the following on its behalf.

You are assured of the prayers of the House of Justice in the Holy Shrines on behalf of the Native American Indian Bahá’í Institute at Burnt Water for the success of its efforts in raising the number of Navajo Indian believers who are well deepened in the Faith.

With regard to the two quotations you have cited about the authority of the Local Spiritual Assembly, and your question about what you consider to be contradictory, the two self-explanatory extracts are indeed complementary. In both extracts individual believers and communities are required to uphold the authority of the Local Assembly and obey its decisions. The prerogative of the believer to offer at the Nineteen Day Feast "any suggestion, recommendation or criticism he conscientiously feels he should in order to improve and remedy certain existing conditions or trends in his local com-munity" does not give him or the community the right to disobey a decision of the Assembly or to act in such a way as to undermine its authority. The point to bear in mind is also included in the first extract from Shoghi Effendi’s writings quoted in your letter: "But again it should be stressed that all criticisms and discussions of a negative character which may result in undermining the authority of the Assembly as a body should be strictly avoided. For otherwise the order of the Cause itself will be endangered, and confusion and discord will reign in the Community.”

A careful study of the principles of Bahá’í Administration and procedures which confirm the authority of the Assembly and, at the same time, guarantee the individual’s right to freedom of expression and provide him with the right of appeal, will clarify the questions you have in this regard.

With loving Bahá’í greetings,

Department of the Secretariat

(Messages from the Universal House of Justice 1986-2001)

Obligatory Prayers and Ablutions: 15 April 1987

Dear Bahá’í Friend,

Further to our letter of 30 March 1987, it has been noticed that, contrary to what is stated in the first paragraph, the first question you submitted in your letter of 16 December 1986 was not included in the memorandum prepared by the Research Department. We are now instructed to rectify this omission.

In response to your question regarding the recitation of a specifically revealed verse if the Obligatory Prayer is missed on account of danger or insecurity, asking whether this requirement applies to prayers missed on account of forgetfulness, ailment, inability to say the prayer while being in the company of others, and inability to speak, the Universal House of Justice has directed us to share with you a compilation entitled "Notes on Obligatory Prayers and Ablutions" as you will no doubt be interested in the extracts from the Writings of ‘Abdu’l-Bahá on the importance of reciting these prayers.

Concerning those who are unable to speak, in a letter dated 31 January 1949 written on behalf of the beloved Guardian in answer to a question about the recital of Obligatory Prayers it is stated: "The daily prayers are to be said by each one for himself, aloud or silent makes no difference."

The House of Justice points out that the law regarding actions to be taken in place of an Obligatory Prayer missed on account of insecure conditions is not binding upon the believers in the West. This is a matter on which the Universal House of Justice will legislate at the appropriate time.

With loving Bahá’í greetings,

For Department of the Secretariat

Enclosure

Compilation: "Notes on Obligatory Prayers and Ablutions"

Loss of Voting Rights, Mani, Magi, Five-Pointed Star, Joseph Smith: 30 March 1987

Dear Bahá’í Friend,

Your letter of 16 December 1986 was referred by the Universal House of Justice to the Research Department, which has prepared responses to your first and third questions. A copy of the Department’s memorandum is enclosed. In reply to your second question, we are instructed by the House of Justice to convey the following comments.

No reply has been found to the letter written by the Spiritual Assembly of Seattle to the Guardian in the 1930s, to which you refer. It would seems, however, from the general tenor of the many letters written by the beloved Guardian on the matter of deprivation of voting rights, that, in principle at least, there are no exceptions to the guidance given in the letter quoted on pp. 51-52 of "Messages to Canada", namely:

"...before anyone is deprived of their voting rights, they should be consulted with and lovingly admonished at first, given repeated warnings if they do not mend their immoral ways, or whatever other extremely serious misdemeanor they are committing, and finally, after these repeated warnings, be deprived of their voting rights."

There are, however, many different ways in which this is applied, depending upon the nature of the offence and the situation in each case.

For example, when there is an isolated, but serious offence, such as that of a Bahá’í woman who indulges in one act of immorality as a result of which she gives birth to a child out of wedlock, this is no grounds for the removal of administrative rights. But the Assembly, when it learns of the situation should certainly arrange for the believer to be met and consulted with, to assist her in her difficulties, to ascertain her attitude to the situation. If she has no regret for the offence and indicates that she feels free to repeat it in future, she will need to be educated in the teachings, counselled and, if she does not change her attitude, to be warned that a continuation of such actions would cause forfeiture of her administrative rights. If, however, she is contrite and is determined to lead a moral life henceforth there would be no question of sanctions. The same course would be followed with the man involved if he were a Bahá’í.

Avoiding partisan politics and promoting the Lesser Peace: 10 March 1987

Dear Bahá’í Friend,

The Universal House of Justice has received your letter of 27 January 1987 and has asked us to convey on its behalf the following in response to the points you have raised.

It is not advisable for Bahá’í institutions or individuals to initiate actions designed to prod government leaders to urge their government or the leaders of other governments to convene the world conference called for by Bahá’u’lláh and echoed in The Promise of World Peace. Two points should be borne in mind in this regard: (1) Because of the political gravity of the decisions implied by this call and the differing political attitudes which it evokes, such actions on the part of the Bahá’í community would embroil the friends in partisan politics. There is quite a difference between identifying, as does the Peace Statement, the need for a convocation of world leaders and initiating the political processes towards its realization. (2) In the writings of the Faith (e.g., the closing passages of The Promised Day Is Come), it is clear that the establishment of the Lesser Peace, of which the conference of leaders will be a related event, will come about independently of any Bahá’í plan or action. This is not to say that Bahá’ís should be inert. Indeed, Bahá’ís may promote the concept of the Lesser Peace with all that it implies without engaging in the political processes which its realization will require.

The House of Justice feels that the task before the Bahá’ís is to prepare the ground for the transition from the present system of national sovereignty to a system of world government. This requires a number of related activities which have been indicated in the goals of previous and present Plans of the community based on ‘Abdu’l-Bahá’s Tablets of the Divine Plan. The activities which will indirectly prepare the world to make the final stride include the following.

Interpretations of sacred Writings: 9 March 1987

Dear Bahá’í Friend,

The Universal House of Justice has received your letter of 8 February 1987 in which you inquire about the role of the individual in interpretation of the Writings: specifically whether given the existence of interpretations by the Master and the Guardian of passages from the Writings, there remains room for personal interpretations of these same texts. We are instructed to convey the following points in reply.

The interpretations of Abdu’l-Bahá and the Guardian are divinely guided statements of what the Word of God means and as such these interpretations are binding on the friends. However, the existence of authoritative interpretations in no way precludes the individual from engaging in his own study of the teachings and thereby arriving at his own interpretation or understanding. Indeed, Bahá’u’lláh invites the believers to "immerse" themselves in the "ocean" of His "words," that they "may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths."

Far from knowledge being limited, Bahá’u’lláh quotes the Muslim tradition that "every knowledge hath seventy meanings," and asserts that the "meaning" of the Word of God "can never be exhausted.”  This potential richness of meaning is underlined by the provision whereby future Guardians, while not abrogating the “interpretations of former Guardians," may "elaborate and elucidate former interpretations," as set out in the extract from a letter dated 19 February 1947 which was written on behalf of Shoghi Effendi to an individual believer:

... regarding future Guardians: they cannot "abrogate" the interpretations of former Guardians, as this would imply not only lack of guidance but mistakes in making them; however they can elaborate and elucidate former interpretations, and can certainly abrogate some former ruling laid down as a temporary necessity by a former Guardian.

Individual interpretations based on a person’s understanding of the teachings constitute the fruit of man’s rational power and may well contribute to a more complete understanding of the Faith. Such views, however, lack authority. The believers are, therefore, free to accept or disregard them. Further, the manner in which an individual presents his interpretation is important. For example, he must at no time deny or contend with the authoritative interpretation, but rather offer his idea as a contribution to knowledge, making it clear that his views are merely his own.

With loving Bahá’í greetings,

Department of the Secretariat

(Messages from the Universal House of Justice 1986-2001)

Regarding the celebration of Christmas: 6 November 1986

Dear Bahá’í Friend,

Your letter of 28 September to the Universal House of Justice has been received, and we are asked to convey its answer to your questions concerning Bahá’ís celebrating Christmas.

Questions concerning the observance of Christmas by Bahá’ís were asked of the beloved Guardian, and two extracts from letters written on his behalf will be of assistance to your understanding of the Bahá’í position.

“The Bahá’ís should give up the celebrating of Christian Holy Days such as Christmas. The same applies to Bahá’ís of Jewish and Moslem extraction etc. However, this is not a thing for the Spiritual Assemblies to enforce now; but each one should conscientiously begin to do this—otherwise, people will never know we are members of a new religion, but will think we are just people believing two or three things at the same time.” (15 August 1957)

“As regards the celebration of the Christian Holidays by the believers; it is surely preferable and even highly advisable that the friends should in their relation to each other discontinue observing such holidays as Christmas and New Year, and to have their festal gatherings of this nature instead during the Intercalary Days and Naw-Rúz.” (19 March 1938)

It is important to note, in the second extract, the phrase “in their relation to each other”; it is clear, therefore, that among the members of the Bahá’í community the celebrations of former religious dispensations should be abandoned. However, Bahá’ís are encouraged to “consort with the followers of all religions in a spirit of friendliness and fellowship,” and there is no harm in Bahá’ís sharing Christmas with Christian relatives or friends. Indeed, families may contain both Bahá’ís and non-Bahá’ís, and the participation by Bahá’ís at celebrations of Christmas or of other religious observances, should not be made into a source of conflict but rather be used as an opportunity for demonstrating the honor due to other religions and also as an incentive for developing the celebration of Bahá’í Holy Days and anniversaries.

The House of Justice understands the problems of individuals and families who have come into the community and who require loving support through their transition to a new way of life, new Holy Days, and ways of celebrating the events of the new Dispensation. Prayers will be offered for your own guidance in this situation, which must not become a source of difficulty in the community.

With loving Bahá’í greetings,

Department of the Secretariat

(Online Baha’i Reference Library of the Baha’i World Center’)

Equality of Women and Men: 27 October 1986

Dear Bahá’í Friend,

Your very thought-provoking letter of 24 June 1986 has been the subject of considerable research, and the Universal House of Justice has instructed us to send you the following reply.

The crucial task before you in relation to your two little daughters would seem to be to foster their confidence in and love for God, their acceptance of His Will and their assurance of the validity of the Bahá’í principle of the equality of men and women. In working towards this there are certain facts of history and principle in the Faith that you need to accept and reconcile.

You raise two basic issues, that all the Manifestations of God known to us have been men, and that they have appeared in the East.

‘Abdu’l-Bahá Himself in a talk given in Malden, Massachusetts, confirms that "The East has ever been the dawning point of the Sun of Reality. All the Prophets of God have appeared there. The religions of God have been promulgated, the teachings of God have been spread, and the law of God founded in the East. The Orient has always been the center of lights." (The Promulgation of Universal Peace, p. 289)

Indeed, one can see that the Prophets of God named in the Scriptures have appeared, not just in the East, but in a very limited area of the East, stretching from the Levant and Egypt across Iran as far as India. We have no authenticated records of Chinese or Japanese Prophets. However, to complement this we must remember that the Founders of the Great Religions are but one of the kinds of prophet, and we should study the following Qur’ánic statements:

And every nation had an apostle; so when their apostle came, the matter was decided between them with justice and they shall not be dealt with unjustly. (Surah 10, verse 47)

And certainly We raised in every nation an apostle saying: Serve God and shun the devil. .. .(Surah 16, verse 36)

And on the day when We will raise up a witness out of every nation, then shall no permission be given to those who disbelieve, nor shall they be made to solicit favor. (Surah 16, verse 84)

.. . And there is not a people but a warner has gone among them. (Surah 35, verse 24)

Regarding the places where the Manifestations of God have appeared and the equality of men and women: 27 October 1986

Dear Bahá’í Friend,

Your very thought-provoking letter of 24 June 1986 has been the subject of considerable research, and the Universal House of Justice has instructed us to send you the following reply.

The crucial task before you in relation to your two little daughters would seem to be to foster their confidence in and love for God, their acceptance of His Will and their assurance of the validity of the Bahá’í principle of the equality of men and women. In working towards this there are certain facts of history and principle in the Faith that you need to accept and reconcile.

You raise two basic issues, that all the Manifestations of God known to us have been men, and that they have appeared in the East.

‘Abdu’l‑Bahá Himself in a talk given in Malden, Massachusetts, confirms that “The East has ever been the dawning point of the Sun of Reality. All the Prophets of God have appeared there. The religions of God have been promulgated, the teachings of God have been spread, and the law of God founded in the East. The Orient has always been the center of lights.” (The Promulgation of Universal Peace, p. 289) Indeed, one can see that the Prophets of God named in the Scriptures have appeared, not just in the East, but in a very limited area of the East, stretching from the Levant and Egypt across Iran as far as India. We have no authenticated records of Chinese or Japanese Prophets. However, to complement this we must remember that the Founders of the Great Religions are but one of the kinds of prophet, and we should study the following Qur’ánic statements:

And every nation had an apostle; so when their apostle came, the matter was decided between them with justice and they shall not be dealt with unjustly. (Surah 10, verse 47)

And certainly We raised in every nation an apostle saying: Serve God and shun the devil.… (Surah 16, verse 36)

Regarding exemption from acts of worship: 17 March 1986

Dear Baha'i friend,

The Universal House of Justice has received your letter of 4 March 1986 seeking clarification of a statement concerning certain obligations of women found in the Kitab-i-Aqdas. We are directed to convey the following.

There is nothing in the teachings of the Faith to state that women in their courses are exempt from fasting and from offering the obligatory prayers because they are unclean.

The concept of uncleanness as understood and practised in the religious communities of the past has been abolished by Baha'u'llah. As you are aware, He says that through His revelation "all created things were immersed in the sea of purification" (God Passes By, page 154). This should, of course, be understood in the context of His clear instructions about the necessity for all to exemplify immaculate cleanliness, especially when engaged in acts of worship.

We are to confirm that you are quite right in pointing out that the term used in this regard in the Synopsis and Codification of the Laws and Ordinances of the Kitab-i- Aqdas [p. 36, (4) (c)] is "exemption," not prohibition.

With loving Baha'i greetings,

Department of the Secretariat

(Online Baha’i Reference Library of the Baha’i World Center)

Interpretation of Biblical Verses: 7 January 1986

Memorandum

To: The Universal House of Justice   

From: Research Department

Interpretation of Biblical Verses

The Research Department has studied the questions contained in the letter dated 27 November 1985 from Mr. -- to the Universal House of Justice concerning the interpretation of a number of verses from the Bible. We make the following comment.

In relation to the general question of the interpretation of biblical verses, the Guardian, in a letter dated 31 January 1955, written on his behalf to an individual believer, provided the following guidance:

"Except for what has been explained by Bahá'u'lláh and ‘Abdu'l-Bahá, we have no way of knowing what various symbolic allusions in the Bible mean."

It is clear from the Guardian's statement that we can be sure of the exact meaning of only such passages as have been authoritatively interpreted in our Writings. In time absence of any authoritative interpretation, the individual is free to draw his or her own conclusions about the meaning of the verses and prophecies. Some examples of individual interpretations include:

Ruth J. Moffett, "New Keys to the Book of Revelation". New Delhi: Bahá'í Publishing Trust, 1977.

Robert F. Riggs, "Apocalypse Unsealed". New York: Philosophical Library, 1981.

With regard to the interpretation of the Book of Revelation, the Guardian, in a letter dated 13 August 1944, written on his behalf to a individual believer, stated:

"…although the Book of Revelation has not been interpreted in the teachings from beginning to end there are many passages of it which have been interpreted. It is a very important book and very important in teaching the Bahá'í interpretation of certain Biblical passages to devout Christians."

Regarding the role of women in society and the establishment of peace: 5 January 1986

Dear Baha'i friend,

The Universal House of Justice has directed us to transmit the following in reply to your letter dated 19 December 1985.

Concerning your request for material relating to the role of women in society and in the establishment of peace, a compilation of extracts from the Writings and Utterances of 'Abdu'l-Baha, and from letters written on behalf of Shoghi Effendi and the House of Justice, is enclosed. These extracts concern the equality of women, their role, and, either directly or indirectly, their importance to the attainment of peace.

Additionally, from one of 'Abdu'l-Baha's previously untranslated Tablets, the following extract is taken:

“The handmaidens of God and the bondsmaids in His divine Court should reveal such attributes and attitudes amongst the women of the world as would cause them to stand out and achieve renown in the circles of women. That is, they should associate with them with supreme chastity and steadfast decency, with unshakeable faith, articulate speech, an eloquent tongue, irrefutable testimony and high resolve. Beseech God that thou mayest attain unto all these bounties.”

'Abdu'l-Baha also stated:

“The woman is indeed of the greater importance to the race. She has the greater burden and the greater work. Look at the vegetable and the animal worlds. The palm which carries the fruit is the tree most prized by the date grower. The Arab knows that for a long journey the mare has the longest wind. For her greater strength and fierceness, the lioness is more feared by the hunter than the lion.

“... The woman has greater moral courage than the man; she has also special gifts which enable her to govern in moments of danger and crisis. ...” ('Abdu'l-Baha in London, pp. 102-03)

Whether Bahá'u'lláh and the Báb met: Winter 1985

From the Research Department of the Universal House of Justice

(Translated from Persian as published in ‘Andalib Magazine, vol. V, no. 17, pp. 20-21.)

In view of the fact that some of the friends have held discussions and expressed views as to whether Bahá'u'lláh and the Báb met, the commentary on this question prepared by the Bahá'í World Centre Research Department at the request of the Universal House of Justice on the basis of the sacred writings and historical texts, and thereafter communicated by the Secretariat of the House of Justice, is presented in what follows for the illumination of the friends. (‘Andalib Editorial Board)

The Research Department has received Mr. Ruhu’llah Mudir-Masiha’i’s letter dated 4 December 1985 concerning the question whether Bahá'u'lláh and the Báb met, and has carefully considered the various points he raises.

The only known reference to this matter in the Writings of Bahá'u'lláh occurs in a Tablet of His to Varqa written in the hand, and bearing the signature, of Khadimu’llah, and published in Ma’idiy-i-Asimani, volume 4 (Tihran, Mu’assisiy-i-Milliy-i-Matbu’at-i-Amri, 129 B.E., page 154). In this Tablet, Bahá'u'lláh states that:

He Who heralded the light of Divine Guidance, that is to say the Primal Point -- may the souls of all else but Him be sacrificed for His sake -- in the days when He was journeying to Maku, attained to outward seeming the honour of meeting Bahá'u'lláh, albeit this meeting was concealed from all.

Oppression of children: October 1985

Dear Bahá'í Friend,

Your letter of 14 October 1985, in which you express great anguish at the plight of babies and children who suffer at the hands of exploitative and disturbed individuals, was received by the Universal House of Justice. We are instructed to convey this reply to you.

On this plane of existence, there are many injustices that the human mind cannot fathom. Among these are the hear-rending trials of the innocent. Indeed, even the Prophets of God Themselves have borne their share of grievous afflictions in every age. Yet in spite of the evidence of all this suffering, God's Manifestations, Whose lives and wisdom show Them to have been far above human beings in understanding, unitedly bear testimony to the justice, love and mercy of God.

With regard to the spiritual significance of the suffering of children "who are afflicted by the hands of oppressors", 'Abdu'l-Bahá not only states that for those souls "suffering is the greatest mercy of God", He also explains that to be a recipient of God's mercy is "far better and preferable to all the comfort of this world", and He promises that "for those souls there is a recompense in another world". Thus:

“As to the subject of babes and infants and weak ones who are afflicted by the hands of oppressors: This contains great wisdom and this subject is of paramount importance. In brief, for those souls there is a recompense in another world and many details are connected with this matter. For those souls that suffering is the greatest mercy of God. Verily that mercy of the Lord is far better and Preferable to all the comfort of this world and the growth and development of this place of mortality.”

Regarding the attainment of the age of spiritual maturity at the age of fifteen: 11 April 1985

Dear Baha'i friend,

The Universal House of Justice received your very thoughtful letter and instructs us to convey the following answer to you.

While some opportunities for service in the Administrative Order are clearly reserved for those who are over twenty-one years of age, the importance of attaining spiritual maturity at the age of fifteen is that it marks that point in life at which the believer takes firmly into his own hands the responsibility for his spiritual destiny. At age fifteen, the individual has the privilege of affirming, in his own name, his faith in Baha'u'llah. For while the children of Baha'i parents are considered to be Baha'is, they do not automatically inherit the Faith of their parents. Therefore, when they come of age, they must, of their own volition, express their belief.

Having reached the age of fifteen, Baha'i youth are personally responsible for certain spiritual activities such as observing the obligation of daily prayer, keeping the Fast, and they are invited to participate in Baha'i youth activities. The significance of the age of maturity, however, goes far beyond the fulfilment of responsibilities. The following extract from a Tablet of 'Abdu'l-Baha links the attainment of maturity with the deepening of one's understanding and comprehension of the realities of life, and the enhancement of one's very capacity for understanding:

Human suffering and the reconstruction of society: 14 March 1985

Dear Bahá’í Friend,

Your letter of 16 January 1985 in which you share the anguish of your heart and express deep concern for the fate of the suffering masses of mankind has been received by the Universal House of Justice. We are instructed to convey this reply to you.

The world is clearly beset by ills and is groaning under the burden of appalling suffering. The trials of the innocent are indeed heartrending and constitute a mystery that the mind of man cannot fathom. Even the Prophets of God Themselves have borne Their share of grievous afflictions in every age. Yet in spite of the evidence of all this suffering, God’s Manifestations, Whose lives and wisdom show Them to have been far above human beings in understanding, unitedly bear testimony to the justice, love and mercy of God.

To understand the condition of the world it is necessary to step back, so to speak, to gain a clearer view of the panorama of God’s great redemptive Major Plan, which is shaping the destiny of mankind according to the operation of the divine Will. It should not be surmised that the calamitous events transpiring in all corners of the globe are random and lack purpose, though individually they may be difficult to comprehend. According to the words of our beloved Guardian: “The invisible hand is at work and the convulsions taking place on earth are a prelude to the proclamation of the Cause of God.” We can confidently anticipate therefore, the arrival of the “new life-giving spring” once the destructive icy blasts of winter’s tempests have run their course.

Elucidation of the Lesser Peace and the Supreme Tribunal: 31 January 1985

Dear Baha'i friend,

The Universal House of Justice has received your letter of 13 December 1984 inquiring about the Lesser Peace and the Supreme Tribunal referred to in the writings of the Faith.  We are asked to convey the following comments.

Baha'u'llah's principal mission in appearing at this time in human history is the realization of the oneness of mankind and the establishment of peace among the nations; therefore, all the forces which are focused on accomplishing these ends are influenced by His Revelation. We know, however, that peace will come in stages.  First, there will come the Lesser Peace, when the unity of nations will be achieved, then gradually the Most Great Peace -- the spiritual as well as social and political unity of mankind, when the Baha'i World Commonwealth, operating in strict accordance with the laws and ordinances of the Most Holy Book of the Baha'i Revelation, will have been established through the efforts of the Baha'is.

As to the Lesser Peace, Shoghi Effendi has explained that this will initially be a political unity arrived at by decision of the governments of various nations; it will not be established by direct action of the Baha'i community. This does not mean, however, that the Baha'is are standing aside and waiting for the Lesser Peace to come before they do something about the peace of mankind. Indeed, by promoting the principles of the Faith, which are indispensable to the maintenance of peace, and by fashioning the instruments of the Baha'i Administrative Order, which we are told by the beloved Guardian is the pattern for future society, the Baha'is are constantly engaged in laying the groundwork for a permanent peace, the Most Great Peace being their ultimate goal.

The Universal House of Justice's power of elucidation: 25 October 1984

Dear Bahá’í Friend,

The Universal House of Justice has received your letter dated 4 September 1984 in which you seek further clarification about the qualitative difference between the Guardian’s prerogative of interpretation and the power of elucidation of the Universal House of Justice, and raise questions about other aspects of the Teachings. We are directed to convey the following comments. 

As you are aware, the Universal House of Justice has written three major messages which explain, among other things, the duties and functions shared by the Guardian and the Universal House of Justice, and those functions that are unique to each specific Institution.  These messages are published in Wellspring of Guidance, pp. 44–56, and pp. 81–91, and in Messages of the Universal House of Justice: 1968–1973, pp. 37–44. In relation to their specific functions, Shoghi Effendi explained that “it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating in matters not expressly revealed in the teachings.” 

The use of the term “elucidation” by the Universal House of Justice and the process by which it is implemented are based on passages in the Will and Testament of ‘Abdu’l-Bahá and statements in the writings of the Guardian. For example, in the Will and Testament, ‘Abdu’l-Bahá states: 

“It is incumbent upon these members (of the Universal House of Justice) to ... deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book ... and bear upon daily transactions, ...” (p. 20)