John the Baptist and interpretation

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

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

Activities of Bahá’ís in Relation to Governments

23 June 1987

To an individual Bahá’í

Dear Bahá’í Friend,

The Universal House of Justice received your letter . . . inquiring about permissible activities of the Bahá’ís in relation to governments. .. . We have been asked to convey the following.

Your letter touches upon a subject which, as time passes, will increasingly engage the attention of the House of Justice in accordance with its responsibilities as explicitly assigned in the Holy Texts. For instance, Bahá’u’lláh states:

“According to the fundamental laws which We have formerly revealed in the Kitáb-i-Aqdas and other Tablets, all affairs are committed to the care of just kings and presidents and of the Trustees of the House of Justice. (Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 93)

Elsewhere He states:

“It is incumbent upon the ministers of the House of Justice to promote the Lesser Peace so that the people of the earth may be relieved from the burden of exorbitant expenditures. This matter is imperative and absolutely essential, inasmuch as hostilities and conflict lie at the root of affliction and calamity. (Tablets of Bahá'u'láh Revealed after the Kitáb-i-Aqdas, p. 89)

And yet again He asserts:

“All matters of State should be referred to the House of Justice, but acts of worship must be observed according to that which God hath revealed in His Book. (Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas, p. 27)

Furthermore, ‘Abdul-Bahá is reported to have said in a talk:

“He [Bahá’u’lláh] has ordained and established the House of Justice, which is endowed with a political as well as a religious function, the consummate union and blending of church and state. This institution is under the protecting power of Bahá’u’lláh Himself.” (The Promulgation of Universal Peace, 1982 ed., p. 455)

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

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"