Chapter 6. The New World Order of Bahá’u’lláh

1. Covenant

1. It is clear and evident that the object of all preceding Dispensations hath been to pave the way for the advent of Muhammad, the Apostle of God. These, including the Muhammadan Dispensation, have had, in their turn, as their objective the Revelation proclaimed by the Qá'im. The purpose underlying this Revelation, as well as those that preceded it, has, in like manner, been to announce the advent of the Faith of Him Whom God will make manifest. And this Faith--the Faith of Him Whom God will make manifest--in its turn, together with all the Revelations gone before it, have as their object the Manifestation destined to succeed it. And the latter, no less than all the Revelations preceding it, prepare the way for the Revelation which is yet to follow. The process of the rise and setting of the Sun of Truth will thus indefinitely continue--a process that hath had no beginning and will have no end.

(Báb: Selections from the Writings of the Báb, pp. 105-106)

2. Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years, such a man is assuredly a lying impostor. We pray God that He may graciously assist him to retract and repudiate such claim. Should he repent, God will, no doubt, forgive him. If, however, he persisteth in his error, God will, assuredly, send down one who will deal mercilessly with him.　 Terrible, indeed, is God in punishing! Whosoever interpreteth this verse otherwise than its obvious meaning is deprived of the Spirit of God and of His mercy which encompasseth all created things. Fear God, and follow not your idle fancies.　 Nay, rather follow the bidding of your Lord, the Almighty, the All-Wise.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, CLXIV, p. 346)

3. The first duty prescribed by God for His servants is the recognition of Him Who is the Day Spring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration.

(Bahá’u’lláh: The Kitáb-i-Aqdas, Paragraph 1)

4. The Hand of Omnipotence hath established His Revelation upon an unassailable, an enduring foundation. Storms of human strife are powerless to undermine its basis, nor will men's fanciful theories succeed in damaging its structure.

(Bahá’u’lláh: The World Order of Bahá’u’lláh, p. 109)

5.  The first condition is firmness in the Covenant of God. For the power of the Covenant will protect the Cause of Bahá'u'lláh from the doubts of the people of error. It is the fortified fortress of the Cause of God and the firm pillar of the religion of God. Today no power can conserve the oneness of the Bahá'í world save the Covenant of God; otherwise differences like unto a most great tempest will encompass the Bahá'í world. It is evident that the axis of the oneness of the world of humanity is the power of the Covenant and nothing else. Had the Covenant not come to pass, had it not been revealed from the Supreme Pen and had not the Book of the Covenant, like unto the ray of the Sun of Reality, illuminated the world, the forces of the Cause of God would have been utterly scattered and certain souls who were the prisoners of their own passions and lusts would have taken into their hands an axe, cutting the root of this Blessed Tree. Every person would have pushed forward his own desire and every individual aired his own opinion! Notwithstanding this great Covenant, a few negligent souls galloped with their chargers into the battlefield, thinking perchance they might be able to weaken the foundation of the Cause of God: but praise be to God all of them were afflicted with regret and loss, and erelong they shall see themselves in poignant despair. Therefore, in the beginning the believers must make their steps firm in the Covenant so that the confirmations of Bahá'u'lláh may encircle them from all sides, the cohorts of the Supreme Concourse may become their supporters and helpers, and the exhortations and advices of `Abdu'l-Bahá, like unto the pictures engraved on stone, may remain permanent and ineffaceable in the tablets of all hearts.

(‘Abdu’l-Baha: The Tablets of the Divine Plan, p. 49)

6. There is a power in this Cause---a mysterious power---far, far, far away from the ken of men and angels: that invisible power is the cause of all these outward activities. It moves the heart. It rends the mountains. It administers the complicated affairs of the Cause. It inspires the friends. It dashes into a thousand pieces all the forces of opposition. It creates new spiritual worlds. This is the mystery of the Kingdom of Abha!

(‘Abdu'l-Bahá: The Power of the Covenant, Part l, i)

7. Know this for, a certainty that today, the penetrative power in the arteries of the world of humanity is the power of the Covenant. The body of the world will not be moved through any power except through the power of the Covenant.　 There is no other power like unto *. This Spirit of the Covenant is Centre of love and is reflect its rays to all parts of the globe, which are resuscitating and regenerating man and illuminating the path to the Divine Kingdom.

(‘Abdu’l-Bahá: The Power of the Covenant, Part 1, i)

　

8. As regards the meaning of the Bahá'í Covenant: The Guardian considers the existence of two forms of Covenant both of which are explicitly mentioned in the literature of the Cause.　 First is the Covenant that every Prophet makes with humanity or more definitely, with His people that they will accept and follow the coming Manifestation who will be the reappearance of His reality. The second form of Covenant is such as the one Bahá’u’lláh made with His people that they should accept the Master. This is merely to establish and strengthen the succession of the series of Lights that appear after every Manifestation. Under the same category falls the Covenant the Master made with the Bahá’ís that they should accept His administration after Him…"

(From a letter written on behalf of Shoghi Effendi to an individual believer, 11/19/45: Lights of Guidance, p. 147)

2. ‘Abdu’l-Bahá: The Center of the Covenant

9. When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched out from this Ancient Root”-- The object of this sacred verse is none other except the Most Mighty Branch (‘Abdu’l-Bahá).

(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 221)

10. ....refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty stock."

(Bahá’u’lláh: The World Order of Bahá’u’lláh p. 134)

11. Whosoever turns to Him hath surely turned unto God and whosoever turneth away from Him hath turned away from My beauty, denied My proof and is of those who transgress Verily, He is the remembrance of God amongst you and His trust within you…..

(Bahá’u’lláh: The Power of the Covenant, Part 1, p. 9)

12. I am according to the explicit texts of the Kitáb-i-Aqdas and the Kitáb-i-Ahd the manifest interpreter of the Word of God...Whoso deviates from my interpretation is a victim of his own fancy...I affirm that the true meaning, the real significance, the innermost secret of these verses, of these very words, is my own servitude to the sacred Threshold of the Abha Beauty, my complete self-effacement, my utter nothingness before Him. This is my resplendent crown, my most precious adoring. On this I pride myself in the kingdom of earth and heaven. Therein I glory among the company of the well-favoured!"

(‘Abdu’l-Bahá: The Revelation of Bahá’u’lláh, Vol. 2, p. 395)

13. “This is my unshakable conviction the essence of my unconcealed and explicit belief---a conviction and belief which the denizens of the Abha Kingdom fully share: The Blessed Beauty is the Sun of Truth and His light the light of truth…My station is the station of servitude---a servitude which is complete, pure and real, firmly established, enduring, obvious, explicitly revealed and subject to no interpretation whatsoever…..I am the Interpreter of the Word of God; such is my interpretation.”

(‘Abdu’l-Bahá: The World Order of Bahá’u’lláh, p. 133)

14. "My name Is ‘Abdu’l-Bahá. My qualification is ‘Abdu’l-Bahá. My reality is ‘Abdu’l-Bahá. Thralldom to the Blessed Perfection is my glorious and refulgent diadem, and servitude to all the human race my perpetual religion...No name, no title, no mention, no commendation have I, nor will ever have, except. ‘Abdu’l-Bahá. This is my longing. This is my greatest yearning. This is my eternal life. This is my everlasting glory."

(‘Abdu’l-Bahá: The World Order of Bahá’u’lláh, p. 139)

15. …He is, above and beyond these appellations, the 'Mystery of God'---an expression by which Bahá’u’lláh Himself has chosen to designate Him, and which, while it does not by any means justify us to assign to him the station of Prophethood, indicates how in the person of ‘Abdu’l-Bahá the incompatible characteristics of a human nature and superhuman knowledge and perfection above been blended and are completely harmonized."

(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 134)

16. Though moving in a sphere of His own and holding a rank radically different from that of the Author and the Forerunner of the Bahá'í Revelation, He, by virtue of the station ordained for Him through the Covenant of Bahá'u'lláh, forms together with them what may be termed the Three Central Figures of a Faith that stands unapproached in the world's spiritual history.　 He towers, in conjunction with them, above the destinies of this infant Faith of God from a level to which no individual or body ministering to its needs after Him, and for no less a period than a full thousand years, can ever hope to rise.　 To degrade His lofty rank by identifying His station with or by regarding it as roughly equivalent to, the position of those on whom the mantle of His authority has fallen would be an act of impiety as grave as the no less heretical belief that inclines to exalt Him to a state of absolute equality with either the central Figure or Forerunner of our Faith.　 For wide as is the gulf that separates ‘Abdu'l-Bahá from Him Who is the Source of an independent Revelation, it can never be regarded as commensurate with the greater distance that stands between Him Who is the Center of the Covenant and His ministers who are to carry on His work, whatever be their name, their rank, their functions or their future achievements.　 Let those who have known ‘Abdu'l-Bahá, who through their contact with His magnetic personality have come to cherish for Him so fervent an admiration, reflect, in the light of this statement, on the greatness of One Who is so far above Him in station.　

　　　　 That ‘Abdu'l-Bahá is not a Manifestation of God, that, though the successor of His Father, He does not occupy a cognate station, that no one else except the Báb and Bahá’u’lláh can ever lay claim to such a station before the expiration of a full thousand years--are verities which lie embedded in the specific utterances of both the Founder of our Faith and the Interpreter of His teachings.

(Shoghi Effendi: The World Order of Bahá’u’lláh, pp. 131-132)

3. Administrative Order

3.1. Origin & Purpose

17. “The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System---the like of which mortal eyes have never witnessed."

(Bahá'u'lláh: Synopsis and Codification of the Kitáb-i-Aqdas, p. 27)

18. "The world is in travail and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight that to disclose it now would not be meet and seemly. Its perversity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then and only then will the Divine Standard be unfurled and the Nightingale of Paradise warble its melody."

(Bahá’u’lláh: The World Order of Bahá’u’lláh, p. 33)

19. “.….Soon will the present-day order be rolled up, and a new one spread out in its stead....."

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, IV, p. 7)

20. "The Administrative Order of the Cause, though first established in America, copied as a model by other national Bahá’í communities, is not an American production, but is a universal system based on the teachings of Bahá’u’lláh. It is not simply by coincidence however that it was first initiated and perfected by the American believers."　　　

(Letter written on behalf of Shoghi Effendi to an individual believer, 10/29/38: Lights of Guidance, p. 1)

21. “As the administrative work of the Cause steadily expands, as its various branches grow in importance and number, it is absolutely necessary that we bear in mind this fundamental fact that all these administrative activities, however harmoniously and efficiently conducted, are but means to an end, and should be regarded as direct instruments for the propagation of the Bahá’í Faith. Let us take heed lest in our great concern for the perfection of the administrative machinery of the Cause, we lose sight of the Divine Purpose for which it has been created. Let us be in our guard lest the growing demand for specialization in the administrative functions of the Cause detain us from joining the ranks of those who in the forefront of battle are gloriously engaged in summoning the multitude to this New Day of God."

(Shoghi Effendi: Bahá’í Administration, p. 103)

22. "He hopes you will devote as much of your spare time as possible to the work of the Cause especially in impressing upon the believers the importance of the Administration and helping them to really understand its purpose and all it can achieve once they get it to function properly. In other words it is a perfect form which must be animated by the spirit of the Cause. It is the ideal instrument to make spiritual laws function properly in the material affairs of this world."

(Letter written on behalf of Shoghi Effendi to an individual believer, 6/16/45: Lights of Guidance, pp. 1-2)

23. "We urge you ever to bear in mind that the purpose of Bahá’í administration is primarily to lend strength and directive to the teaching work and to promote the establishment of the Faith. It should never be regarded as an end in itself but purely as a means to canalize and make effective spiritual vitality generated by the Word of God in the hearts of the believers."

(From a letter written by the Universal House of Justice to the National Spiritual Assembly of Australia, 11/12/73: Lights of Guidance, p. 2)

24. “…..To accept the Cause without the administration is like to accept the teachings without acknowledging the divine Station of Bahá’u’lláh. To be a Bahá’í is to accept the Cause in its entirety. To take exception to one basic principle is to deny the authority and sovereignty of Bahá’u’lláh, and therefore is to deny the Cause. The administration is the social order of Bahá’u’lláh. Without it all the principles of the Cause will remain abortive. To take exception to this, therefore, is to take exception to the fabric that Bahá’u’lláh has prescribed, it is to disobey His law."

(Letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States and Canada, 5/30/30: Lights of Guidance, p. 2).

4. Shoghi Effendi: The Guardian

25. O my loving friends! After the passing away of this wronged one, it is incumbent upon the Aghsán (Branches), the Afnán (Twigs) of the Sacred Lote-Tree, the Hands (pillars) of the Cause of God and the loved ones of the Abhá Beauty to turn unto Shoghi Effendi--the youthful branch branched from the two hallowed and sacred Lote-Trees and the fruit grown from the union of the two offshoots of the Tree of Holiness,-- as he is the sign of God, the chosen branch, the Guardian of the Cause of God, he unto whom all the Aghsán, the Afnán, the Hands of the Cause of God and His loved ones must turn. He is the Interpreter of the Word of God and after him will succeed the first-born of his lineal descendents.

     The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God; whoso disputeth with him hath disputed with God; whoso denieth him hath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, separateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him!

(‘Abdu’l-Bahá: The Will and Testament, p. 11)

26. O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words:--"The child is the secret essence of its sire," that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him. (‘Abdu’l-Bahá: The Will and Testament, p. 12)

27. No Guardian of the Faith, I feel it my solemn duty to place on record, can ever claim to be the perfect exemplar of the teachings of Bahá'u'lláh or the stainless mirror that reflects His light. Though overshadowed by the unfailing, the unerring protection of Bahá'u'lláh and of the Báb, and however much he may share with ‘Abdu'l-Baha the right and obligation to interpret the Bahá'í teachings, he remains essentially human and cannot, if he wishes to remain faithful to his trust, arrogate to himself, under any pretense whatsoever, the rights, the privileges and prerogatives which Bahá'u'lláh has chosen to confer upon His Son. In the light of this truth to pray to the Guardian of the Faith, to address him as lord and master, to designate him as his holiness, to seek his benediction, to celebrate his birthday, or to commemorate any event associated with his life would be tantamount to a departure from those established truths that are enshrined within our beloved Faith. The fact that the Guardian has been specifically endowed with such power as he may need to reveal the purport and disclose the implications of the utterances of Bahá'u'lláh and of ‘Abdu'l-Baha does not necessarily confer upon him a station co-equal with those Whose words he is called upon to interpret. He can exercise that right and discharge this obligation and yet remain infinitely inferior to both of them in rank and different in nature.　

(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 151)

28. Exalted as is the position and vital as is the function of the institution of the Guardianship in the Administrative Order of Bahá'u'lláh, and staggering as must be the weight of responsibility which it carries, its importance must, whatever be the language of the Will, be in no wise over-emphasized. The Guardian of the Faith must not under any circumstances, and whatever his merits or his achievements, be exalted to the rank that will make him a co-sharer with ‘Abdu'l-Bahá in the unique position which the Center of the Covenant occupies--much less to the station exclusively ordained for the Manifestation of God. So grave a departure from the established tenets of our Faith is nothing short of open blasphemy. As I have already stated, in the course of my references to ‘Abdu'l-Bahá's station, however great the gulf that separates Him from the Author of a Divine Revelation it can never measure with the distance that stands between Him Who is the Center of Bahá'u'lláh's Covenant and the Guardians who are its chosen ministers.　 There is a far, far greater distance separating the Guardian from the Center of the Covenant than there is between the Center of the Covenant and its Author.　

(Shoghi Effendi: The World order of Bahá’u’lláh, pp. 150-151)

29. He feels that if ….. ponders more deeply about the fundamentals of Divine Revelation, she will also come to understand the Guardianship. Once the mind and heart have grasped the fact that God guides men through a Mouthpiece, a human being, a Prophet, infallible and unerring, it is only a logical projection of this acceptance to also accept the station of ‘Abdu’l-Bahá and the Guardians. The Guardians are the evidence of the maturity of mankind in the sense that at long last men have progressed to the point where God could leave, in human hands (i.e. the Guardians), guided directly by the Báb and Bahá’u’lláh, as the Master states in His Will, the affairs of His Faith for this Dispensation. This is what is meant by 'this is the day which will not be followed by the night.' In this Dispensation, divine guidance flows on to us in this world after the Prophet's ascension, through first the Master, and then the Guardians. If a person can accept Bahá’u’lláh’s function, it should not present any difficulty to them to also accept what He has ordained a divinely guided individual in matters pertaining to His Faith."

(From a letter written on behalf of Shoghi Effendi to an individual believer, 1l/25/48: Lights of Guidance, pp. 231-232)

30. "The infallibility of the Guardian is confined to matters which are related strictly to the Cause and interpretation of the teachings; he is not an infallible authority on other subjects, such as economics, science, etc. When he feels that a certain thing is essential for the protection of the Cause, even if it is something that affects a person personally, he must be obeyed, but when he gives advice, such as that he gave you in a previous letter about your future, it is not binding; you are free to follow it or not as you please."

(From a letter written on behalf of Shoghi Effendi to an individual believer. 10/17/44: Lights of Guidance p. 231)

31. Future guardians are clearly envisaged and referred to in the Writings, but there is nowhere any promise or guarantee that the line of Guardians would endure for ever; on the contrary there are clear indications that the line could be broken. Yet, in spite of this, there is a repeated insistence in the Writings on the indestructibility of the Covenant and the immutability of God's Purpose for this Day. One of the most striking passages which envisage the possibility of such a break in the line of Guardians is in the Kitáb-i-Aqdas itself;

The endowments dedicated to charity revert to God, the Revealer of Signs. No one has the right to lay hold on them without leave from the Dawning-Place of Revelation. After Him the decision rests with the Aghsan (Branches), and after them with the House of Justice---should it be established in the world by then---so that they may use these endowments for the benefit of the Sites exalted in this Cause, and for that which they have been commanded by God, the Almighty, the All-Powerful. Otherwise the endowments should be referred to the people of Bahá, who speak not without His leave and who pass no judgment but in accordance with that which God has ordained in this Tablet, they who are the champions of victory betwixt heaven and earth, so that they may spend them on that which has been decreed in the Holy Book by God, the Mighty the Bountiful.

(From a letter of the Universal House of Justice to the National Spiritual Assembly of the Netherlands, 12/7/69: Lights of Guidance, p. 232)

5. The Universal House of Justice

32. "O people of God! That which traineth the world is Justice, for it is upheld by two pillars, reward and punishment. These two pillars are the sources of life to the world. Inasmuch as for each day there is a new problem and for every problem an expedient solution, such affairs should be referred to the Ministers of the House of Justice that they may act according to the needs and requirements of the time. They that, for the sake of God, arise to serve His Cause, are the recipients of divine inspiration from the unseen Kingdom. It is incumbent upon all to be obedient unto them. 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."

(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 27)

33. "It is incumbent upon the Trustees of the House of Justice to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily inspire them with whatsoever He willeth, and He verily, is the Provider, the Omniscient."

(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 68)

34. And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved and the Guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the Guardian of the Cause of God hath at his own discretion the right to expel him, whereupon the people must elect another one in his stead. This House of Justice enacteth the laws and the government enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself.

(‘Abdu’l-Bahá: Will and Testament, pp. 14-15)

35. Unto the Most Holy Book every one must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself.

(‘Abdu’l-Bahá: Will and Testament, p. 19)

36. It is incumbent upon these members (of the Universal House of Justice) to gather in a certain place and deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book. Whatsoever they decide has the same effect as the Text itself. Inasmuch as the House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances having profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do because these laws form no part of the divine explicit Text. The House of Justice is both the initiator and the abrogator of its own laws. (‘Abdu’l-Bahá: Will and Testament, p. 20)

37. Let it not be imagined that the House of Justice will take any decision according to its own concepts and opinions. God forbid! The Supreme House of Justice will take decisions and establish laws through the inspiration and confirmation of the Holy Spirit, because it is in the safekeeping and under the shelter and protection of the Ancient Beauty, and obedience to its decisions is a bounden and essential duty and an absolute obligation, and there is no escape for anyone..…

Briefly, this is the wisdom of referring the laws of society to the House of Justice. In the religion of Islam, similarly, not every ordinance was explicitly revealed; nay not a tenth part of a tenth part was Included in the Text;....individual divines made conflicting deductions from the original revealed ordinances. All these were enforced. Today this process of deduction is the right of the body of the House of Justice, and the deductions and conclusions of individual learned men have no authority, unless they are endorsed by the House of Justice. The difference is precisely this, that from the conclusions and endorsements of the body of the House of Justice whose members are elected by and known to the worldwide Bahá’í community, no differences will arise; whereas the conclusions of individual divines and scholars would definitely lead to differences, and result in schism, division, and dispersion. The oneness of the World would be destroyed, the unity of the Faith would disappear and the edifice of the Faith of God would be shaken."

(‘Abdu’l-Bahá: The Power of the Covenant, Part 1, pp. 28-29)

38. It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Bahá'u'lláh should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings.　 Acting in conjunction with each other these two inseparable institutions administer its affairs, &coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions.　 Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions--instruments designed for the effective discharge of its particular responsibilities and duties.　 Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives.　 These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies.　 Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims.　

(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 148)

39. There is a profound difference between the interpretations of the Guardian and the elucidations of the House of Justice in exercise of its function to 'deliberate upon all problems which have caused difference, questions that are obscure, and matters that are not expressly recorded in the Book.' The Guardian reveals what the Scripture means; his interpretation is a statement of truth which cannot be varied. Upon the Universal House of Justice, in the words of the Guardian, 'has been conferred the exclusive right of legislating on matters not expressly revealed in the Bahá’í Writings.'…."

(From a letter written by the Universal House of Justice: Universal House of Justice, p.41)

40. The infallibility of the universal House of Justice, operating within its ordained sphere, has not been made dependent upon the presence in its membership of the Guardian of the Cause. Although in the realm of interpretation the Guardian's pronouncements are always binding, in the area of the Guardian's participation in legislation it is always the decision of the House of Justice itself which must prevail. This is supported by the words of the Guardian:

The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá’u’lláh has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.

Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahá’u’lláh’s revealed utterances.

(The Universal House of Justice: Wellspring of Guidance, pp. 82-83)

41. It should be understood by the friends that before legislating upon any matter the Universal House of Justice studies carefully and exhaustively both the Scared Texts and the writings of Shoghi Effendi on the subject. The interpretations written by the beloved Guardian cover a vast range of subjects and are equally binding as the Text itself.

“....Unity of doctrine is maintained by the existence of the authentic texts of Scriptures and the voluminous interpretations of ‘Abdu’l-Bahá and Shoghi Effendi, together with the absolute prohibition against anyone propounding 'authoritative' or 'inspired' interpretations or usurping the function of Guardian. Unity of administration is assured by the authority of the Universal House of Justice."

(From a letter of the Universal House of Justice to the National Spiritual Assembly of the Netherlands, 3/9/65: Wellspring of Guidance pp. 52-53)

42. It may help the friends to understand this relationship if they are aware of some of the process that the Universal House of Justice follows when legislating. First, of course, it observes the greatest care in studying the Sacred Texts and the interpretations of the Guardian as well as considering the views of all the members. After long consultation the process of drafting a pronouncement is put into effect. During this process the whole matter may well be reconsidered. As a result of such reconsideration the final judgment may be significantly different from the conclusion earlier favored, or possibly it may be decided not to legislate at all on that subject at that time. One can understand how great would be the attention paid to the views of the Guardian during the above were he alive."

(From a letter written by the Universal House of Justice to an individual believer, 12/7/69: Universal House of Justice, p. 56)

43. If some of the statements of the Universal House of Justice are not detailed the friends should realize that the cause of this is not secretiveness, but rather the determination of this body to refrain from interpreting the teaching and to preserve the truth of the Guardian’s statement that 'Leaders of religion, exponents of political theories, governors of human institutions.....need have no doubt or anxiety regarding the nature, the origin, or validity of the institutions which the adherents of the Faith are building up throughout the world. For these lie embedded in the Teachings themselves, unadulterated and obscured by unwarranted inferences or unauthorized interpretations of His Word.'"

(The Universal House of Justice: Wellspring of Guidance, p. 88)

44. Regarding your question, the Master said the wisdom of having no women on the International House of Justice, would become manifest in the future. We have no other indication than this…..

At present there are women on the International Council, and this will continue as long as it exists but when the International House of Justice is elected, there will only be men on it, as this is the law of the Aqdas."

(From a letter written on behalf of Shoghi Effendi to an individual believer, 9/17/52: Lights of Guidance p. 498)

45. Your letter of March 26th 1971 asking for clarification of the exclusion of women from membership in the Universal House of Justice in view of the great principle of the Cause of the equality of men and women has been received and we offer you the following comments.

In a Tablet to an early woman believer ‘Abdu’l-Bahá stated: 'O maidservant of God! Know thou that in the sight of God, the conduct of women is the same as that of men…..From the spiritual point of view…..there is no difference between women and men…..' He added, however: ‘As to the House of Justice: according to the explicit text of the Law of God, its membership is exclusively reserved for men. There is divine wisdom which will presently be made manifest even as the midday sun.”

The beloved Guardian in reply to the same query from a believer pointed out in a letter written on his behalf on July 15^th 1947: ‘People must just accept the fact that women are not eligible to the International House of Justice.　 As the Master says the wisdom of this will be known in the future, we can only accept, believing it is right, but not able to give an explanation calculated to silence an ardent feminist!

We must have faith in the Supreme Manifestation of God and His Exemplar, Whose prescience is revealed in such provisions which will one day “be made manifest even as the midday sun.”

(From a letter written by the Universal House of Justice to an individual believer, 3/26/71: Lights of Guidance, p. 498)

6. National Spiritual Assemblies

46. …in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. (‘Abdu’l-Bahá: Will and Testament, p. 14)

47. It should be carefully borne in mind that the local as well as the international Houses of Justice have been expressly enjoined by the Kitáb-i-Aqdas; that the institution of the National Spiritual Assembly, as an intermediary body, and referred to in the Master's Will as the "Secondary House of Justice," has the express sanction of ‘Abdu'l-Bahá…

(Shoghi Effendi: The World Order of Bahá’u’lláh, pp. 5-6)

48. Its immediate purpose is to stimulate, unify and cöordinate by frequent personal consultations, the manifold activities of the friends as well as the local Assemblies; and by keeping in close and constant touch with the Holy Land, initiate measures, and direct in general the affairs of the Cause in that country.
　　 It serves also another purpose, no less essential than the first, as in the course of time it shall evolve into the National House of Justice (referred to in `Abdu'l-Bahá's Will as the "secondary House of Justice"), which according to the explicit text of the Testament will have, in conjunction with the other National Assemblies throughout the Bahá'í world, to elect directly the members of the International House of Justice, that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world.

(Shoghi Effendi: Bahá’í Administration, p. 39)

49. …It is one of the vital function of the NSA to be always in touch with local conditions in every community and the endeavor through personal contacts and by means of regular correspondence, to guide the friends, individually and collectively, in all their activities.　

(A letter written on behalf of Shoghi Effendi to an individual believer, 1/30/38: Lights of Guidance, 1^st edn, #112, p. 36)

7. Local Spiritual Assemblies

50. The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Bahá, and should it exceed this number it doth not matter…… It behoveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, O ye that perceive. (Bahá’u’lláh: The Kitáb-i-Aqdas, Paragraph 30)

51. That the Spiritual Assemblies of today will be replaced in time by the Houses of Justice, and are to all intents and purposes identical and not separate bodies, is abundantly confirmed by `Abdu'l-Bahá Himself. He has in fact in a Tablet addressed to the members of the first Chicago Spiritual Assembly, the first elected Bahá'í body instituted in the United States, referred to them as the members of the "House of Justice" for that city, and has thus with His own pen established beyond any doubt the identity of the present Bahá'í Spiritual Assemblies with the Houses of Justice referred to by Bahá'u'lláh. For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Bahá'í communities throughout the world the temporary appellation of Spiritual Assemblies, a term which, as the position and aims of the Bahá'í Faith are better understood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice.

(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 6)

52. The matter of Teaching, its direction, its ways and means, its extension, its consolidation, essential as they are to the interests of the Cause, constitute by no means the only issue which should receive the full attention of these Assemblies. A careful study of Bahá'u'lláh's and `Abdu'l-Bahá's Tablets will reveal that other duties, no less vital to the interests of the Cause, devolve upon the elected representatives of the friends in every locality.

　　 It is incumbent upon them to be vigilant and cautious, discreet and watchful, and protect at all times the Temple of the Cause from the dart of the mischief-maker and the onslaught of the enemy.

　　 They must endeavor to promote amity and concord amongst the friends, efface every lingering trace of distrust, coolness and estrangement from every heart, and secure in its stead an active and whole-hearted cöoperation for the service of the Cause.

　　 They must do their utmost to extend at all times the helping hand to the poor, the sick, the disabled, the orphan, the widow, irrespective of color, caste and creed.

　　 They must promote by every means in their power the material as well as the spiritual enlightenment of youth, the means for the education of children, institute, whenever possible, Bahá'í educational institutions, organize and supervise their work and provide the best means for their progress and development.

　　 They must make an effort to maintain official, regular, and frequent correspondence with the various Bahá'í centers throughout the world, report to them their activities, and share the glad-tidings they receive with all their fellow-workers in the Cause.

　　 They must encourage and stimulate by every means at their command, through subscription, reports and articles, the development of the various Bahá'í magazines, such as the "Star of the West" and the "Magazine of the Children of the Kingdom" in the United States of America, the "Bahá'í News" of India, the "Sun of the East" (Khurshid-i Khavar) in Turkestan, the "Star of the East" in Japan, the "Sun of Truth" in Germany.

　　 They must undertake the arrangement of the regular meetings of the friends, the feasts and the anniversaries, as well as the special gatherings designed to serve and promote the social, intellectual and spiritual interests of their fellow-men.

　　 They must supervise in these days when the Cause is still in its infancy all Bahá'í publications and translations, and provide in general for a dignified and accurate presentation of all Bahá'í literature and its distribution to the general public. .

(Shoghi Effendi: Bahá’í Administration, pp. 37-38)^[1]

8. Bahá’í Election

53. "One's vote should be kept confidential. It is not permissible to make any reference whatsoever to individual names. The friends must avoid the evil methods and detestable practices of the politicians. They must turn completely to God, and with a purity of motive, a freedom of spirit and a sanctity of heart, participate in the elections; otherwise the outcome will be chaos and confusion, serious difficulties will ensue, mischief will abound and the confirmation of God will be cut off."

(Shoghi Effendi: Guidelines for the Local Spiritual Assemblies, p. 34)

54. "I feel that reference to personalities before the election would give rise to misunderstanding and differences. What the friends should do is to get thoroughly acquainted with one another, to exchange views, to mix freely and discuss among themselves the requirements and qualifications for such a membership without reference or application, however indirect, to particular individuals. We should refrain from influencing the opinion of others, of canvassing for any particular individual, but should stress the necessity of getting fully acquainted with the qualifications of membership referred to in our Beloved’s tablets and, of learning more about one another through direct, personal experience rather than through the reports and opinions of our friends. (Shoghi Effendi: Guidelines for the Local Spiritual Assemblies, p. 34)

55. "On the election day, the friends must wholeheartedly participate in the elections, in unity and amity, turning their hearts to God, detached from all things but Him, seeking his guidance and supplicating His aid and bounty." (Shoghi Effendi: Guidelines for the Local Spiritual Assemblies, p. 34)

56. "Let them exercise the utmost vigilance so that the elections are carried out freely, universally and by secret ballot. Any form of intrigue, deception, collusion and compulsion must be stopped and is forbidden."

(Shoghi Effendi: Guidelines for the Local Spiritual Assemblies, p. 34)

57. It is incumbent upon the chosen delegates to consider without the least trace of passion and prejudice, and irrespective of any material consideration, the names of only those who can best combine the necessary qualities of unquestioned loyalty, of selfless devotion, of a well-trained mind, of recognized ability and mature experience.　

(Shoghi Effendi: Guidelines for Local Spiritual Assemblies, p. 33).

58. "In regard to your question about qualifications of delegates and Assembly members, the qualifications which he outlined are really applicable to anyone we elect to a Bahá’í office, whatever its nature. But those are only an indication, they do not mean that people who don’t fulfill them cannot be elected to office. We must aim as high as we can."

(From a letter written on behalf of Shoghi Effendi: Guidelines for the Local Spiritual Assemblies, p. 33)

59. " . . . concerning the qualifications of the members of the spiritual assembly; there is a distinction of fundamental importance which should be always remembered in this connection, and this is between the spiritual assembly as an institution, and the persons, who comprise it. These are by no means supposed to be perfect, nor can they be considered as being inherently superior to the rest of their fellow-believers. It is precisely because they are subject to the same human limitations that characterize the other members of the community that they have to be elected every year. The existence of elections is a sufficient indication that assembly members, though forming a part of an institution that is divine and perfect, are nevertheless themselves imperfect. But this does not necessarily imply that their judgment is defective . . ."

(From a letter written on behalf of Shoghi Effendi to an individual believer, 11/15/35: Lights of Guidance, pp. 10-11)

60. "A believer has the right to vote for himself during the election time, if he conscientiously feels the urge to do so. This does not necessarily imply that he is ambitious or selfish. For he might conscientiously believe that his qualifications entitle him to membership in a Bahá’í administrative body, and he might be right. The essential, however, is that he should be sincere in his belief, and should act according to the dictates of his conscience. Moreover, membership in an assembly or committee is a form of service, and should not be looked upon as a mark of inherent superiority or a means for self-praise."

(From a letter written on behalf of Shoghi Effendi: Guidelines for the Local Spiritual Assemblies, p. 11)

9. Consultation

61. Take ye counsel together in all matters, inasmuch as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding (Bahá’u’lláh: Consultation, p. 1)

62. Consultation bestoweth greater awareness and transmuteth conjecture Into certitude, It is a shining light which, in a dark world, leadeth the way and guideth. For everything there is and will continue to be a station of perfection and maturity. The maturity of the gift of understanding is made manifest through consultation.

(Bahá’u’lláh: Consultation, p. 1)

63. It is incumbent upon everyone not to take any step without consulting the Spiritual Assembly and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and after his own judgment will follow his own desire and do harm to the Cause.

(‘Abdu’l-Bahá: Consultation, p. 4)

64. So they (members) must confer and consult in such a way that neither disagreement nor abhorrence may occur. When meeting for consultation each must use perfect liberty in stating his views and unveiling the proof of his demonstration. If another contradicts him, he must not become excited because if there be no investigation or verification of questions and matters, the agreeable view will not be discovered neither understood. The brilliant light which comes from the collision of thoughts is the “lightener” of facts. . (‘Abdu’l-Bahá: Consultation, p. 8)

65. Let us also bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation.　 Nothing short of the spirit of a true Bahá'í can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and courage on the other.　

(Shoghi Effendi: Consultation, p.17)　　　　　　

10. The Appointed Arm

　

10.1. Hands of the Cause

66. "Light and glory greeting and praise be upon the Hands of His Cause through whom the light of fortitude hath shone forth and the truth hath been established that the authority to choose rests with God, the Powerful, the Mighty, the Unconstrained, through whom the ocean of bounty hath surged and the fragrance of the gracious favours of God, the Lord of mankind, hath been diffused."

(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 85)

67. …My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God, cast him out from the congregation of the people of Bahá and in no wise accept any excuse from him. How often hath grievous error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men!…..

     The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. …..

     O friends! The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God.

     All must be under his shadow and obey his command. Should any, within or without the company of the Hands of the Cause of God disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God.

     The obligations of the Hands of the Cause of God are to diffuse the Divine Fragrances, to edify the souls of men, to promote learning, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. They must manifest the fear of God by their conduct, their manners, their deeds and their words.

(‘Abdu’l-Bahá: Will and Testament, pp. 12-13)

68.　 . . . The Hands of the Cause in this dispensation are not heirs of any name or title. Nay, they are holy personages, the rays of whose holiness and spirituality throw light on the minds of people. Hearts are attracted by the beauty of their morals the sincerity of their intentions and the sense of equity and Justice. Souls are involuntarily enamoured of their praiseworthy morals and laudable qualities: faces turn spontaneously to their manifest signs and traces. It is not a title that may be awarded to whosoever it pleases, nor is it a chair of honour in which whosoever pleases sits. The object is the spirit and not the letters or words. The more self-effacing one is, the more he is assisted in the Cause of God; and the more meek and humble, the nearer is he to God." (‘Abdu’l-Bahá: Lights of Guidance, pp. 237-238) 　　　　　

69. " . . . The institution of the Hands of the Cause of God was brought into existence in the time of Bahá’u’lláh and when the Administrative Order was proclaimed and formally established by ‘Abdu’l-Bahá in His Will, it became an auxiliary institution of the Guardianship. The Auxiliary Boards, in their turn, were brought into being by Shoghi Effendi as an auxiliary institution of the Hands of the Cause."

(From letter of the Universal House of Justice to the Continental Boards of Counselors and National Spiritual Assemblies, 4/24/72: Lights of Guidance, p. 238)

10.2. Continental Board of Counselors & Auxiliary Boards

70. "The majestic unfoldment of Bahá'u'lláh's world-redeeming administrative system has been marked by the successive establishment of the various institutions and agencies which constitute the framework of that divinely created Order. Thus, more than a quarter of a century after the emergence of the first national spiritual assemblies of the Bahá'í world the institution of the Hands of the Cause of God was formally established, with the appointment by the beloved Guardian, in conformity with the provisions of 'Abdu'l-Bahá's Will and Testament, of the first contingent of these high-ranking officers of the Faith. Following the passing of the Guardian of the Cause of God, it fell to the House of Justice to devise a way, within the Administrative Order, of developing "the institution of the Hands of the Cause with a view to extension into the future of its appointed functions of protection and propagation," and this was made a goal of the Nine Year Plan. Much thought and study has been given to the question over the past four years, and the texts have been collected and reviewed. During the last two months, this goal, as announced in our cable to the national conventions, has been the object of prolonged and prayerful consultation between the Universal House of Justice and the Hands of the Cause of God. All this made evident the framework within which this goal was to be achieved, namely:

“The Universal House of Justice sees no way in which additional Hands of the Cause of God can be appointed.

“The absence of the Guardian of the Faith brought about an entirely new relationship between the Universal House of Justice and the Hands of the Cause and called for the progressive unfoldment by the Universal House of Justice of the manner in which the Hands of the Cause would carry out their divinely conferred functions of protection and propagation.

“Whatever new development or institution is initiated should come into operation as soon as possible in order to reinforce and supplement the work of the Hands of the Cause while at the same time taking full advantage of the opportunity of having the Hands themselves assist in launching and guiding the new procedures.

“Any such institution must grow and operate in harmony with the principles governing the functioning of the institution of the Hands of the Cause of God.

“In the light of these considerations the Universal House of Justice decided, as announced in its recent cable, to establish Continental Boards of Counselors for the protection and propagation of the Faith. Their duties will include directing the Auxiliary Boards in their respective areas, consulting and collaborating with national spiritual assemblies, and keeping the Hands of the Cause and the Universal House of Justice informed concerning the conditions of the Cause in their areas." (From the Universal House of Justice to the Bahá’ís of the World, 6/24/68: Wellspring of Guidance, pp. 140- 141)

71. "The Guardian feels sure that the Auxiliary Boards . . . will stimulate and help the teaching work, which of course includes pioneer work, and be a prop and mainstay to the often over-worked and over-burdened National Spiritual Assemblies . . . "

(From a letter written on behalf of the Guardian to the American National Spiritual Assembly, 6/20/54: Lights of Guidance, p. 242)

72. " . . . The Counselors are responsible for stimulating, counseling and assisting National Spiritual Assemblies and also work with individuals, groups and Local Assemblies. " . . . if the Counselors find that a National Spiritual Assembly is not functioning properly, they should not hesitate to consult with the National Spiritual Assembly about this in a frank and loving way."

(From message of the Universal House Of Justice to the Continental Boards of Counselors and National Spiritual Assemblies, 10/1/69: Lights of Guidance, pp. 241-242) 　　　　　　

11. Committees

73. A National Teaching Committee, with the regional ones under it, will, he believes, run the work much better. Too many committees like too many circulars, confuse rather than clarify the work.

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States, 3/20/52: Lights of Guidance, p. 126)

74. The teaching committee structure that each National Assembly may adopt to ensure best results in the extension of its teaching work is a matter left entirely to its discretion, but an efficient teaching structure there must be, so that the tasks are carried out which dispatch and in accordance with the administrative principles of our Faith. From among the believers native to each country, competent traveling teachers must be selected and teaching projects worked out. In the words of our beloved Guardian, commenting upon the teaching work in Latin America: 'strong and sustained support should be given to the vitally needed and meritorious activities started by the native….. traveling teachers,…..who, as the mighty task progress, must increasingly bear the brunt of responsibility for the propagation of the Faith in their homelands.'"

(From the letter of the Universal House of Justice to the National Spiritual Assemblies engaged in Mass Teaching Work, 2/2/66: Lights of Guidance, pp. 125-126)

75. "He feels that the Local Spiritual Assemblies should be encouraged to realize that National Committees are constituted to serve their needs, not to dictate arbitrarily to them and to unify the work of the Cause …..The Committees in question should be very tactful in dealing with a young Assembly which is beginning to 'feel its oats' as this spirit of independence, if properly handled, can lead it to be strong and independent rather than weak and always relying on other bodies to carry it forward. Assemblies, however, should certainly co-operate with National Committees and not refuse their assistance."

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the British Isles, 11/5/48: Lights of Guidance, pp. 131-132)

76. "The question of young Bahá’ís being permitted to serve on committees other than the Youth Committee has been raised in a number of letters recently, and in considering the matter he felt that Bahá’í young people under twenty-one should not be denied the privilege of committee work. Though they cannot be voting members of Bahá’í communities (or exercise the electoral vote at all until they reach that age), and though they cannot, likewise, be elected to Assemblies, there is no reason why they should not serve the Cause on various committees as all committees, national or local, are subordinate to Assemblies and their members not elected but appointed, and appointed by Assemblies. We have many devoted and talented young believers who can be of great assistance to the Cause even though not yet legally of age."

(Letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States and Canada, 2/28/45: Lights of Guidance, p. 132)

12. Fund & Contributions

77. To give and to be generous are attributes of Mine; well is it with him that adorneth himself with My virtues.

(Bahá’u’lláh, The Hidden Words of Bahá’u’lláh, Persian #49, p. 39)

78. All the friends of God . . . should contribute to the extent possible, however modest their offering may be. God doth not burden a soul beyond its capacity. Such contributions must come from all centers and all believers. . . . O Friends of God! Be ye assured that in place of these contributions, your agriculture, your industry, and your commerce will be blessed by manifold increases, with goodly gifts and bestowals. He who cometh with one goodly deed will receive a tenfold reward.  There is no doubt that the living Lord will abundantly confirm those who expend their wealth in His path.

(‘Abdu’l-Bahá: Bahá’í Prayers, p. 84)

79. God, my God!  Illumine the brows of Thy true lovers, and support them with angelic hosts of certain triumph.  Set firm their feet on Thy straight path, and out of Thine ancient bounty open before them the portals of Thy blessings; for they are expending on Thy pathway what Thou hast bestowed upon them, safeguarding Thy Faith, putting their trust in their remembrance of Thee, offering up their hearts for love of Thee, and withholding not what they posses in adoration for Thy Beauty and in their search for ways to please Thee. 

O my Lord! Ordain for them a plenteous share, a destined recompense and sure reward. 

Verily, Thou art the Sustainer, the Helper, the Generous, the Bountiful, the Ever-Bestowing. 

(‘Abdu’l-Bahá: Bahá’í Prayers, p. 84)

80. " . . . .Moreover, the institutions of the local and national Funds, that are now necessary adjuncts to all local and national spiritual assemblies have not only been established by ‘Abdu’l-Bahá in the Tablets He revealed to the Bahá’ís of the Orient, but their importance and necessity have been repeatedly emphasized by Him in His utterances and writings. . . . "

(Shoghi Effendi: Universal House of Justice, p. 19)

81. "And as the progress and execution of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of Local as well as National Spiritual Assemblies, a Bahá’í Fund be established, to be placed under the exclusive control of the Spiritual Assembly. All donations and contributions should be offered to the Treasurer of the Assembly, for the express purpose of promoting the interests of the Cause, throughout that locality or country. It is the sacred obligation of every conscientious and faithful servant of Bahá’u’lláh who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion expend it to promote the Teaching Campaign, to help the needy, to establish educational Bahá’í institutions, to extend in every way possible their sphere of service. I cherish the hope that all the friends, realizing the necessity of this measure will bestir themselves and contribute, however modestly at first, towards the speedy establishment and the increase of that Fund."

(Shoghi Effendi: Guidelines for the Local Spiritual Assemblies, p. 135)

82. "…..Every Bahá’í, no matter how poor, must realize what a responsibility he has to shoulder in this connection, and should have confidence that his spiritual progress as a believer in the World Order of Bahá’u’lláh will largely depend upon the measure in which he proves, in deeds his readiness to support materially the Divine institutions of his Faith."

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of India, 7/17/37: Lights of Guidance, p. 201)

83. "I feel urged to remind you of the necessity of ever bearing in mind the cardinal principle that all contributions to the Fund are to be purely and strictly voluntary in character. It should be made clear and evident to everyone that any form of compulsion, however slight and indirect, strikes at the very root of the principle underlying the formation of the Fund ever since its inception …..it should be left entirely to the discretion of every conscientious believer to decide upon the nature, the amount, and purpose of his or her own contribution for the propagation of the Cause."

(Shoghi Effendi: Principles of Bahá’í Administration, p. 92)

84. " …..The reason for this is twofold: first because the Institutions which the Bahá’ís are gradually building are in the nature of gifts from Bahá’u’lláh to the world; and secondly the acceptance of funds from non-believers for specific Bahá’í use would, sooner or later, involve the Bahá’ís into unforeseen complications and difficulties with others, and thus cause incalculable harm to the body of the Cause."

(From a letter written on behalf of Shoghi Effendi: Guidelines for the Local Spiritual Assemblies, p. 136)

85. "Moreover, we should, I feel, regard as an axiom and guiding principle of Bahá’í administration that in the conduct of every specific Bahá’í activity, as different from undertakings of a humanitarian, philanthropic or charitable character, which may in future be conducted under Bahá’í auspices, only those who have already identified themselves with the Faith and are regarded as its avowed and unreserved supporters should be invited to join and collaborate. For apart from the consideration of embarrassing complications which the association of non-believers in the financing of institutions of a strictly Bahá’í character may conceivably engender in the administration of the Bahá’í community of the future, it should be remembered that these specific Bahá’í institutions which should be viewed in the light of Bahá’u’lláh's gift bestowed upon the world, can best function and most powerfully exert their influence in the world only if reared and maintained solely by the support of those who are fully conscious of and are unreservedly submissive to, the claims inherent in the Revelation of Bahá’u’lláh….."

(Shoghi Effendi: Bahá’í Administration, p. 182) 　　　　

86. …they [gifts by a friend or sympathizer of the Faith] would be utilized by them [the elected representatives of the believers] only to reinforce that section of the Bahá’í Fund exclusively devoted to philanthropic or charitable purposes.　 Contributions from non-Bahá’ís should be spent only for philanthropic purposes.

(Shoghi Effendiá: Bahá’í Administration, p. 182)

87. …..In cases, however, when a friend or sympathizer of the Faith eagerly insists on a monetary contribution for the promotion of the Faith, such gifts should be accepted and duly acknowledged by the elected representatives of the believers with the express understanding that they would be utilized by them only to reinforce the section of the Bahá’í Fund exclusively devoted to philanthropic or charitable purposes…..

(Shoghi Effendi: Bahá’í Administration, p. 182)

88. Even though Shoghi Effendi would urge every believer to sacrifice as much as possible for the sake of contributing towards the fund of the National Assembly, yet he would discourage the friends to incur debts for that purpose. We are asked to give what we have, not what we do not possess, especially if such an act causes suffering to others. In such matters we should use judgment and wisdom and take into our confidence other devoted Bahá’ís.　

(From a letter written on behalf of Shoghi Effendi to an individual believer, 5/4/32: Lights of Guidance, p. 202)

89. " . . . . .in the first place every believer is free to follow the dictates of his own conscience as regards the manner In which to spend his own money. Secondly, we must always bear in mind that there are so few Bahá’ís in the world, relative to the world's population, and so many people in need that even if all of us gave all we had, it would not alleviate more than an infinitesimal amount of suffering. This does not mean we must not help the needy, we should; but our contributions to the Faith are the surest way of lifting once and for all time the burden of hunger and misery from mankind for it is only through the system of Bahá’u’lláh---Divine in origin---that the world can be gotten on its feet and want, fear, hunger, war, etc., be eliminated. Non-Bahá’ís cannot contribute to our work or do it for us so really our first obligation is to support our own teaching work, as this will lead to the healing of the nations."

(A letter written on behalf of Shoghi Effendi to an individual believer, 12/8/47: Lights of Guidance, pp. 101-102)

90. We must be like the fountain or spring that is continually emptying itself of all that it has, and is continually being refilled from an invisible source. To be continually giving out for the good of our fellows undeterred by the fear of poverty and reliant on the unfailing bounty of the Source of all wealth and all good----that is the secret of right living. "

(Shoghi Effendi: Principles of Bahá’í Administration, p. 95)

13. Bahá’í Calendar

91. "The Báb, the Primal Point of a new creation, brought humanity into a new division of time in a calendar of nineteen months. All through our past heritage the months of the years and the days of the week have borne the names of pagan feasts and Roman holidays. The Báb swept these ancient landmarks away, and replaced them by the Qualities of: Splendor, Glory, Beauty, Grandeur, Light, Mercy, Words, Perfection, Names, Might, Will, Knowledge, Power, Speech, Questions, Honour, Sovereignty, Dominion, and Loftiness.　　

“Meditating upon these sublime attributes, man is enabled to gaze beyond the curve of time, wherein the swing and change of planetary movement exists, to the eternal qualities that stabilize the soul. As the seasons return with their quaternary beauty, as the seed sacrifices to the mystery of the harvest, we see reflected in the mirror of the physical world the spiritual spring-time when the Word of God is planted in the heart of man by the coming of God's Messengers.　　　　

“The cycle of the year ends with a period of nineteen days of fasting to prepare for the coming of Naw-Ruz, the New Year, when both the physical and spiritual beauty blend and we advance to another year in which to mature the soul and prepare 'for the everlasting kingdom.' " 　

(Shoghi Effendi: Principles of Bahá’í Administration, pp. 53-54) 　　　　　

92. "The Feasts hath been enjoined upon you once in every month, even though it be with water only. God hath verily purposed to bring the hearts of men together, though it require every means on earth and in the, heavens."

(Bahá’u’lláh: Bahá’í Meetings and Nineteen Day Feast, p. 17)

93. The friends of God, one and all, are remembered by the Supreme Pen: The bounties of the Source of Bounty are at every moment visibly descending. It behooveth the friends in whatever land they be, to gather together in meetings, and therein to speak wisely and with eloquence , and to read the verses of God; for it is God’s Words that kindle love’s fire and set it ablaze.

(Bahá’u’lláh: Bahá’í Meetings and Nineteen Day Feast, p. 3)

94. Blessed is the house that hath attained unto My tender mercy, wherein My remembrance is celebrated, and is ennobled by the presence of My loved ones, who have proclaimed My praise, cleaved fast to the cord of My grace and been honored by chanting My verses. Verily they are the exalted servants whom God hath extolled in the Qayyuimu'l-Asma’ and other scriptures. Verily He is the All-Hearing, the Answerer, He Who perceiveth all things.

(Bahá’u’lláh: Bahá’í Meetings and Nineteen Day Feast, p. 3)

95. "The Nineteen-Day Feast was inaugurated by the Báb and ratified by Bahá’u’lláh, in His Holy Book, the Aqdas, so that people may gather together and outwardly show fellowship and love, that the Divine mysteries may be disclosed. The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual helpfulness be established. Because the members of the world of humanity are unable to exist without being banded together, co-operation and helpfulness is the basis of human society. Without the realization of these two great principles no great movement is pressed forward."

(‘Abdu’l-Bahá: Guidelines for the Local Spiritual Assemblies, p. 129)

96. "As to the Nineteen Day Feast, it rejoiceth mind and heart. If this Feast be held in the proper fashion, the friends will, once in nineteen days, find themselves spiritually restored, and endued with a power that is not of this world." .

(‘Abdu’l-Bahá: Bahá’í Meetings and Nineteen Day Feast, p. 19)

97. "Ye have written of the Nineteen Day festivities. This Feast is a bringer of joy. It is the groundwork of agreement and unity. It is the key to affection and fellowship. It diffuseth the oneness of mankind .

(‘Abdu’l-Bahá: Bahá’í Meetings and Nineteen Day Feast, p.1)

98. You have asked as to the Feast in every Bahá’í month. This Feast is held to foster comradeship and love, to call God to mind and supplicate Him with contrite hearts, and to encourage benevolent pursuits.

That is, the friends should there dwell upon God and glorify Him, read the prayers and holy verses, and treat one another with the utmost affection and love."

(‘Abdu’l-Bahá: Bahá’í Meetings and Nineteen Day Feast, p. 19)

99. As to the Nineteen Day Feast, ye must give this your utmost careful attention, and firmly establish it. For this Feast bringeth bliss and unit and love to the lovers of God.

(‘Abdu’l-Bahá: Bahá’í Meetings and Nineteen Day Feast, pp. 17-18)

100. Give ye great weight to the Nineteen Day gatherings , so that on these occasions the beloved of the Lord and the handmaids of the Merciful may turn their faces toward the Kingdom, chant the communes, beseech God's help, become joyfully enamored each of the other, and grow in purity and holiness, and in the fear of God, and in resistance to passion and self. Thus will they separate themselves from this elemental world, and immerse themselves in the ardors of the spirit.

(‘Abdu’l-Bahá: Bahá’í Meetings and Nineteen Day Feast, p.18)

101. "The main purpose of the Nineteen Day Feast is to enable individual believers to offer any suggestion to the local assembly which in its turn will pass it to the N.S.A. The local assembly is, therefore, the proper medium through which local Bahá’í communities can communicate with the body of the national, representatives . . . . "

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States and Canada, ll/18/33: Lights of Guidance, p. 188)

102. "Regarding the Nineteen Day Feast; in a previous letter to the N.S.A. the Guardian had made it clear that, although not a binding ordinance, this feast has been regarded by Bahá’u’lláh as highly desirable and meritorious. In the Aqdas He has specially emphasized its spiritual and devotional character, and also its social importance in the Bahá’í community as a means for bringing about closer fellowship and unity among the believers. The administrative significance of this Feast has been stated by the Guardian in view of the increasing need among the friends for better training in the principles and methods of Bahá’í Administration.

The significance of the Nineteen Day Feast is thus threefold. It is a gathering of a devotional, social and administrative importance. When these three features are all combined, this feast can and will surely yield the best and the maximum of results . . ."

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States and Canada, 10/2/35: Bahá’í Meetings and Nineteen Day Feast, p. 26) 　

103. "Attendance at 19 Day Feast is not obligatory, but highly desirable, and effort should be made by the friends not to deprive themselves of this spiritual and communal rallying point once in every Bahá’í month."

(From a letter written on behalf of Shoghi Effendi to an, individual believer, 12/23/48: Bahá’í Meetings and Nineteen Day Feast, p. 29) 　　

104. "The Nineteen Day Feast is an institution of the Cause, and now made a prominent part of the administrative order of the Faith. These 19 Day Feasts are for the Bahá’ís and the Bahá’ís exclusively, and no variation from this principle is permitted."

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of Germany and Austria, 5/28/54: Lights of Guidance, p. 241) 　

105. "The rule that only Bahá’ís may take part in Nineteen Day Feasts is not a new one, indeed it was often reiterated by the beloved Guardian. However, when a non-Bahá’í does appear at a Feast he should not be asked to leave; rather the Assembly should omit the consultative part of the Feast, and the non-Bahá’í should be made welcome. Of course if the non-Bahá’í is well known to the Bahá’ís, and no hurt feelings would be caused he might be asked to retire during the consultative part. In general however it is much better to avoid such problems where possible ….." 　　　　　

(The Universal House of Justice: Guidelines for the Local Spiritual Assemblies, p. 132)

　

106. "The Nineteen Day Feast should be held, preferably, on the first day of the Bahá’í month, that is to say the Bahá’í day, beginning at sunset. If this is not possible for some good reason, for example, that it clashes with the regular day for a public meeting, then it may be held later but it must fall within the same Bahá’í month and should be on the nearest possible date."

(From the Universal House of Justice to the National Spiritual Assembly of the British Isles, 8/8/69: Lights of Guidance, p. 193)

13.2. Holy Days

107. " . . . .The days pertaining to the Abha Beauty (Bahá’u’lláh) and the Primal Point (the Báb), that is to say these nine days, are the only days on which work connected with trade, commerce, industry and agriculture is not allowed. In like manner, work connected with any form of employment, whether governmental or otherwise, should be suspended."

(‘Abdu’l-Bahá: Lights of Guidance, p. 229)

108. " . . . .We really have eleven Holy Days but as stated, work is only prohibited on the first nine mentioned in the Tablet. "

(From a letter written on behalf of Shoghi Effendi, 3/8/51: Lights of Guidance, p. 229)

109. " . . . . If the government, or other employers, refuse to grant them these days off, they are not required to forfeit their employment, but they should make every effort to have the independent status of the Faith recognized and their right to hold their own religious Holy Days acknowledged."

(From a letter written on behalf of Shoghi Effendi: Principles of Bahá’í Administration, p. 55)

14. Mashriqu'l-Adhkar

110.”Blessed is he who directeth his steps towards the Mashriqu'l-Adhkar at the hour of dawn, communing with Him, attuned to His remembrance, imploring His forgiveness. And having entered therein, let him sit in silence to hearken unto the verses of God, the Sovereign, the Almighty, the All-Praised. Say, the Mashriqu'l-Adhkar is in truth any House raised in towns or villages, for mention of Me. Thus hath it been named before His Throne; would that ye know it.”　 (Bahá’u’lláh: Kitáb-i-Aqdas; Or, Bahá’í World, Vol. XVIII, p. 568)

111.”….The mystery of the edifice is great, and cannot be unveiled yet, but its erection is the most important under-taking of this day. The Mashriqu'l-Adhkar has important accessories, which are accounted of the basic foundations. These are: school for orphan children, hospital and dispensary for the poor, home for the incapable, college for the higher scientific education, and hospice. In every city a great Mashriqu'l-Adhkar must be founded after this order. In the Mashriqu'l-Adhkar services will be held every morning. There will be no organ in the Temple. In buildings nearby, festivals, services, conventions, public meetings and spiritual gatherings will be held, but in the Temple the chanting and singing will be unaccompanied. Open ye the gates of the Temple to all mankind. When these institutions, college, hospital, hospice and establishment for the incurables, university for the study of higher sciences, giving post-graduate courses, and other philanthropic buildings are built, the doors will be opened to all the nations and religions. There will be absolutely no line of demarcation drawn. Its charities will be dispensed irrespective of color or race. Its gates will be flung wide open to mankind; prejudice towards none, love for all. The central building will be devoted to the purpose of prayer and worship. Thus . . . religion will become harmonized with science, and science will be the handmaid of religion, both showering their material and spiritual gifts on all humanity.

(‘Abdu’l-Bahá: Bahá’u’lláh and the New Era, pp. 187-188)

112.”Although to outward seeming the Mashriqu'l-Adhkar is a material structure, yet it hath a spiritual effect. It forgeth bonds of unity from heart to heart; it is a collective centre for men's souls. Every city in which, during the days of the Manifestation, a temple was raised up, hath created security and constancy and peace, for such buildings were given over to the perpetual glorification of God, and only in the remembrance of God can the heart find rest. Gracious God! The edifice of the House of Worship hath a powerful influence on every phase of life. Experience hath, in the east, clearly shown this to be a fact. Even if, in some small village, a house was designated as the Mashriqu'l-Adhkar, it produced a marked effect; how much greater would be the impact of one especially raised up.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, pp. 95-96)

113. Thou hast asked about places of worship and the underlying reason therefore. The wisdom in raising up such buildings is that at a given hour, the people should know it is time to meet, and all should gather together, and harmoniously attuned one to another, engage in prayer; with the result that out of this coming together, unity and affection shall grow and flourish in the human heart.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, pp. 94-95)

114. ”One of the wondrous events that has of late come to pass is this, that the edifice of the Mashriqu'l-Adhkar is being raised in the very heart of the American continent, and numerous souls from the surrounding regions are contributing for the erection of this holy Temple. Among these is a highly esteemed lady of the city of Manchester, who hath been moved to offer her share. Having no portion of goods and earthly riches, she sheared off with her own hands the fine, long and precious tresses that adorned her head so gracefully, and offered them for sale, that the price thereof might promote the cause of the Mashriqu'l-Adhkar. Consider ye, that though in the eyes of women nothing is more precious than rich and flowing locks, yet notwithstanding this, that highly-honoured lady hath evinced so rare and beautiful a spirit of self-sacrifice. And though this was uncalled for, and ‘Abdu’l-Bahá would not have consented to such a deed, yet as it doth reveal so high and noble a spirit of devotion, He was deeply touched thereby. Precious though the hair be in the sight of western women, nay, more precious than life itself, yet she offered it up as a sacrifice for the cause of the Mashriqu'l-Adhkar! It is related that once in the days of the Apostle of God He signified His desire that an army should advance in a certain direction, and leave was granted unto the faithful to raise contributions for the holy war. Among many was one man who gave a thousand camels, each laden with corn, another who gave half his substance, and still another who offered all that he had. But a woman stricken in years, whose sole possession was a handful of dates, came to the Apostle and laid at His feet her humble contribution. Thereupon the Prophet of God-may my life be offered up as a sacrifice unto Him-bade that this handful of dates be placed over and above all the contributions that had been gathered, thus asserting the merit and superiority thereof over all the rest.　 This was done because that elderly woman had no other earthly possessions but these. And in like manner this esteemed lady had nothing else to contribute but her precious locks, and these she gloriously sacrificed in the cause of the Mashriqu'l-Adhkar. Ponder and reflect how mighty and potent hath the Cause of God become! A woman of the west hath given her hair for the glory of the Mashriqu'l-Adhkar.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, pp. 98-99)

115. But however inspiring the conception of Bahá’í worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu'l-Adhkar, as designed by Bahá’u’lláh, is destined to play in the organic life of the Bahá’í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Mashriqu'l-Adhkar, Bahá’í worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the merge and often transitory results produced by the contemplations of the ascetic or the communion of the passive worshiper. It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity which it is the supreme privilege of the Dependencies of the Mashriqu'l-Adhkar to facilitate and promote. Nor will the exertions, no matter how disinterested and strenuous, of those who within the precincts of the Mashriqu'l-Adhkar will be engaged in administering the affairs of the future Bahá’í Commonwealth, fructify and prosper unless they are brought into close and daily communion with those spiritual agencies centering in and radiating from the central Shrine of the Mashriqu'l-Adhkar. Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu'l-Adhkar, and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the ills that have so long and so grievously afflicted humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá’u’lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws He revealed, that the salvation of a world in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu'l-Adhkar can most adequately provide the essentials of Bahá’í worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu'l-Adhkar as one of the outstanding institutions conceived by Bahá’u’lláh.

(From a letter written by Shoghi Effendi to the National Assembly of the United States and Canada, 10/25/29: Bahá’í Administration, pp. 185-186)

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^[1] This quotation may apply in parts to the National Assembly’s functions. (Compiler)