Bahá’í World/Volume 15/The Universal House of Justice

The Bahá’í World
Volume 15

THE WORLD ORDER OF BAHA’U’LLAH

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1. THE CONSTITUTION OF THE UNIVERSAL HOUSE OF JUSTICE

ON November 26, 1972, the Universal House of Justice addressed the following cable to all National Spiritual Assemblies:

WITH GRATEFUL JOYOUS HEARTS ANNOUNCE ENTIRE BAHAI WORLD ADOPTION PROFOUNDLY SIGNIFICANT STEP IN UNFOLDMENT MISSION SUPREME ORGAN BAHAI WORLD COMMONWEALTH THROUGH FORMULATION CONSTITUTION UNIVERSAL HOUSE JUSTICE STOP AFTER OFFERING HUMBLE PRAYERS GRATITUDE ON DAY COVENANT AT THREE SACRED THRESHOLDS BAHJI HAIFA MEMBERS GATHERED COUNCIL CHAMBER PRECINCTS HOUSE BLESSED MASTER APPENDED THEIR SIGNATURES FIXED SEAL ON INSTRUMENT ENVISAGED WRITINGS BELOVED GUARDIAN HAILED BY HIM AS MOST GREAT LAW FAITH BAHAULLAH STOP FULLY ASSURED MEASURE JUST TAKEN WILL FURTHER REINFORCE TIES BINDING WORLD CENTRE TO NATIONAL LOCAL COMMUNITIES THROUGHOUT WORLD RELEASE FRESH ENERGIES INCREASE ENTHUSIASM CONFIDENCE VALIANT WORKERS HIS DIVINE VINEYARD LABOURING ASSIDUOUSLY BRING MANKIND UNDER SHELTER HIS ALL GLORIOUS COVENANT.

The text of the Constitution is set out below.

Declaration of Trust

IN THE NAME OF GOD, THE ONE, THE INCOMPARABLE, THE ALL-POWERFUL, THE ALLKNOWING, THE ALL-WISE.

The light that is shed from the heaven ofbozmty, and the benediction that shineth from the dawning-place of the will of'God, the Lord of the Kingdom ofNames, rest upon Him Who is the Supreme Mediator, the Most Exalted Pen, Him Whom God hath made the da wningplace oins most excellent names and theDayspring oins most exalted attributes. Through Him the light of unity hath shoneforth above the horizon of the world, and the law ofoneness hath been revealed amidst the nations, who, with radiant faces, have turned towards the Supreme Horizon, and ackno wledged that which the T ongue Of Utterance hath spoken in the kingdom ains kno wledge: “Earth and heaven, glory and dominion, are God’s, the Omnipotent, the Almighty, the Lord of grace abounding! ”

WITH joyous and thankful hearts we testify to the abundance of God’s Mercy, to the perfection of His Justice and to the fulfilment of His Ancient Promise.

Bahá’u’lláh, the Revealer of God’s Word in this Day, the Source of Authority, the Fountainhead of Justice, the Creator of a new World Order, the Establisher of the Most Great Peace, the Inspirer and Founder of a world Civilization, the Judge, the Lawgiver, the

Unifier and Redeemer of all mankind, has proclaimed the advent of God’s Kingdom on earth, has formulated its laws and ordinances, enunciated its principles, and ordained its institutions. To direct and canalize the forces released by His Revelation He instituted His Covenant, whose power has preserved the integrity of His Faith, maintained its unity and stimulated its world—wide expansion throughout the successive ministries of ‘Abdu’l-Bahá

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and Shoghi Effendi. It continues to fulfil its lifegiving purpose through the agency of the Universal House of Justice whose fundamental object, as one of the twin successors of Baha’u’llah and ‘Abdu’l-Bahá, is to ensure the continuity of that divinely appointed authority which flows from the Source of the Faith, to safeguard the unity of its followers, and to maintain the integrity and flexibility of its teachings.

Theflmdamental purpose animating the Faith of God and His Religion, declares Baha’u’llah, is to safeguard the interests and promote the unity of the human race, and to foster the spirit aflove and fella wship amongst men. Suffer it not to become a source Qfdissension and discord, of hate and enmity. This is the straight Path, the fixed and immovablefoundation. Whatsaever is raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its structure.

Unto the Most Holy Book, ‘Abdu’l-Bahá declares in His Will and Testament, every one must turn, and all that is not expressly recorded therein must be referred to the Universal House ofJustt‘ce.

The provenance, the authority, the duties, the sphere of action of the Universal House of Justice all derive from the revealed Word of Baha’u’llah which, together with the interpretations and expositions of the Centre of the Covenant and of the Guardian of the Causewho, after ‘Abdu’l-Bahá, is the sole authority in the interpretation of Bahá’í Scripture—constitute the binding terms of reference of the Universal House of Justice and are its bedrock foundation. The authority of these Texts is absolute and immutable until such time as Almighty God shall reveal His new Manifestation to Whom will belong all authority and power.

There being no successor to Shoghi Effendi as Guardian of the Cause of God, the Universal House of Justice is the Head of the Faith and its supreme institution, to which all must turn, and on it rests the ultimate responsibility for ensuring the unity and progress of the Cause of God. Further, there devolve upon it the duties of directing and co-ordinating the work of the Hands of the Cause, ofensuring the continuing discharge of the functions of protection and propagation vested in that in THEBAHA

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stitution, and of providing for the receipt and disbursement of the Ḥuqúqu’lláh.

Among the powers and duties with which the Universal House of Justice has been invested are:

To ensure the preservation of the Sacred Texts and to safeguard their inviolability; to analyse, classify, and co-ordinate the Writings; and to defend and protect the Cause of God and emancipate it from the fetters of repression and persecution;

To advance the interests of the Faith of God; to proclaim, propagate and teach its Message; to expand and consolidate the institutions of its Administrative Order; to usher in the World Order of Baha’u’llah; to promote the attainment of those spiritual qualities which should characterize Bahá’í life individually and collectively; to do its utmost for the realization of greater cordiality and comity amongst the nations and for the attainment of universal peace; and to foster that which is conducive to the enlightenment and illumination of the souls oimen and the advancement and betterment of the world;

To enact laws and ordinances not expressly recorded in the Sacred Texts; to abrogate, according to the changes and requirements of the time, its own enactments; to deliberate and decide upon all problems which have caused difference; to elucidate questions that are obscure; to safeguard the personal rights, freedom and initiative ot‘ individuals; and to give attention to the preservation of human honour, to the de-velopment of countries and the stability 01' states;

To promulgate and apply the laws and principles of the Faith; -to safeguard ant‘. enforce that rectitude of conduct which the Law of God enjoins; to preserve and develop the Spiritual and Administrative Centre 0" the Bahá’í Faith, permanently fixed in the twin cities of ‘Akká and Haifa; to administer the affairs of the Bahá’í community throughout the world; to guide, organize, co—ordinate and unify its activities; to found institutions; to be responsible for ensuring that no body or institution within the Cause abuse its privileges or decline in the exercise of its rights and prerogatives; and to provide for

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The members of the Universal House of Justice, elected at Riḍván, I 968. Left to right: Mr. H. Borrah Kavelin, Mr. Hufimand Fatheazam, Dr. David S. Ruhe, Mr. David Hofman, Mr. Ian Semple, Mr. Charles Wolcott, Mr. Hugh Chance, Mr. Amoz Gibson, Mr. ‘Ali Nalgfijava’ni.

the receipt, disposition, administration and safeguarding of the funds, endowments and other properties that are entrusted to its care;

To adjudicate disputes falling within its purview; to give judgement in cases of violation of the laws of the Faith and to pronounce sanctions for such violations; to provide for the enforcement of its decisions; to provide for the arbitration and settlement of disputes arising between peoples; and to be the exponent and guardian of that Divine J ustice which can alone ensure the security of, and establish the reign of law and order in, the world.

The members of the Universal House of

Justice, designated by Bahá’u’lláh “the Men of Justice”, “the people of Bahá who have been mentioned in the Book of Names”, “the Trustees of God amongst His servants and the daysprings of authority in His countries”, shall in the discharge of their responsibilities ever bear in mind 'the following standards set forth by Shoghi Effendi, the Guardian of the Cause of God:

“In the conduct of the administrative affairs of the Faith, in the enactment of the legislation necessary to supplement the laws of the Kitáb-i-Aqdas, the members of the Universal House of Justice, it should be borne in mind, are not, as Bahá’u’lláh’s utterances clearly imply, responsible to those

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Site ofthefuture seat of the Universal House of Justice (centreforeground) which will be erected directly above the central axis of the arc. To the right is seen the Shrine of the Báb; to the left, the Bahá’í International Archives building.

whom they represent, nor are they allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them. They are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. ‘God will verily inspire them with whatsoever He willeth’, is Bahá’u’lláh’s incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine gui dance which is at once the life-blood and ultimate safeguard of this Revelation.”

The Universal House of Justice was first elected on the first day of the Festival of Riḍván in the one hundred and twentieth year of the Bahá’í Era,l when the members of the National Spiritual Assemblies, in accordance with the provisions of the Will and Testament ot‘ ‘Abdu’l-Bahá, and in response to the sum-v mons of the Hands of the Cause of God, the: Chief Stewards of Bahá’u’lláh’s embryonic: World Commonwealth, brought into being this; “crowning glory” of the administrative institutions of Bahá'u’lláh, the very “nucleus and forerunner” of His World Order. Now, therefore, in obedience to the Command of God and

1 21 April 1963 A.D.

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with entire reliance upon Him, we, the members of the Universal House of Justice, set our hands and its seal to this Declaration of Trust

Hugh E. Chance

Hushmand Fatheazam

Amoz E. Gibson

David Hofman

H. Borrah Kavelin

AliNakhjavani

David S. Ruhe

Ian C. Semple

Charles Wolcott

Signed in the City of Haifa on the fourth day of the month of Qawl in the one hundred and twenty-ninth year of the Bahá’í Era, corresponding to the twenty-sixth day of the month of November in the year 1972

according to the Gregorian calendar.

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which, together with the By-Laws hereto appended, form the Constitution of the Universal House of Justice.

By-Laws PREAMBLE

The Universal House of Justice is the supreme institution of an Administrative Order whose salient features, whose authority and whose principles of operation are clearly enunciated in the Sacred Writings of the Bahá’í Faith and their authorized interpretations. This Administrative Order consists, on the one hand, of a series of elected councils, universal, secon dary and local, in which are vested legislative, executive and judicial powers over the Bahá’í community and, on the other, of eminent and devoted believers appointed for the specific purposes of protecting and propagating the Faith of Bahá’u’lláh under the guidance of the Head of that Faith.

This Administrative Order is the nucleus and

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pattern of the World Order adumbrated by Baha’u’llah. In the course of its divinely propelled organic growth its institutions will expand, putting forth auxiliary branches and developing subordinate agencies, multiplying their activities and diversifying their functions, in consonance with the principles and purposes revealed by Baha’u’llah for the progress of the human race.

I. MEMBERSHIP IN THE Bahá’í COMMUNITY

The Bahá’í Community shall consist of all persons recognized by the Universal House of Justice as possessing the qualifications of Bahá’í faith and practice.

1. In order to be eligible to vote and hold elective office, a Bahá’í must have attained the age of twenty-one years.

2. The rights, privileges and duties ofindividual Bahá’ís are as set forth in the Writings of Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi and as laid down by the Universal House of Justice.

II. LOCAL SPIRITUAL ASSEMBLIES

Whenever in any locality the number of Bahá’ís resident therein who have attained the age of twenty-one exceeds nine, these shall on the First Day of Riḍván convene and elect a local administrative body of nine members to be known as the Spiritual Assembly of the Bahá’ís of that locality. Every such Spiritual Assembly shall be elected annually thereafter upon each successive First Day of Riḍván. The members shall hold office for the term of one year or until their successors are elected. When, however, the number of Bahá’ís as aforesaid in any locality is exactly nine, these shall on the First Day of Riḍván constitute themselves the Local Spiritual Assembly by joint declaration.

l. The general powers and duties of a Local Spiritual Assembly are as set forth in the Writings of Baha’u’llah, ‘Abdu’l-Bahá and Shoghi Effendi and as laid down by the Universal House of Justice.

2. A Local Spiritual Assembly shall exercise full jurisdiction over all Bahá’í activities and

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affairs within its locality, subject to the provisions of the Local Bahá’í Constitution.1

3. The area ofjurisdiction ofa Local Spiritual Assembly shall be decided by the National Spiritual Assembly in accordance with the principle laid down for each country by the Universal House of J ustice.

111. NATIONAL SPIRITUAL ASSEMBLIES

Whenever it is decided by the Universal House of Justice to form in any country or region a National Spiritual Assembly, the voling members of the Bahá’í community of that country or region shall, in a manner and at a time to be decided by the Universal House of Justice, elect their delegates to their National Convention. These delegates shall, in turn, elect in the manner provided in the National Bahá’í Constitution2 a body of nine members to be known as the National Spiritual Assembly of the Bahá’ís of that country or region. The members shall continue in office for a period of one year or until their successors shall be elected.

I. The general powers and duties of a National Spiritual Assembly are as set forth in the Writings of ‘Abdu’l-Bahá and Shoghi Effendi and as laid down by the Universal House of Justice.

2. The National Spiritual Assembly shall have exclusive jurisdiction and authority over all the activities and affairs of the Bahá’í Faith throughout its area. It shall endeavour 'ZO stimulate, unify and co-ordinate the manifold activities of the Local Spiritual Assemblies and of individual Bahá’ís in its area and by all possible means assist them to promote the oneness of mankind. It shall furthermore represent its national Bahá’í community in relation to other national Bahá’í communities and to the Universal House of Justice.

3. The area ofjurisdiction of a National Spiritual Assembly shall be as defined by the Universal House of Justice.

4. The principal business of the National Convention shall be consultation on Bahá’í activities, plans and policies and the election

1 By-Laws ofa Local Spiritual Assembly. See p. 675

2 Declaration of Trust and By-Laws for a National Spiritual Assembly. See p. 653.

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of the members of the National Spiritual Assembly, as set forth in the National Bahá’í Constitution.

(a) If in any year the National Spiritual Assembly shall consider that it is impracticable or unwise to hold the National Convention, the said Assembly shall provide ways and means by which the annual election and the other essential business of the Convention may be conducted.

(b) Vacancies in the membership of the National Spiritual Assembly shall be filled by a vote of the delegates composing the Convention which elected the Assembly, the ballot to be taken by correspondence or in any other manner decided by the National Spiritual Assembly.

1V. OBLIGATIONS OF MEMBERS OF SPIRITUAL ASSEMBLIES

Among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and co-ordinate the affairs of the Cause of God as members of its Spiritual Assemblies are: to win by every means in their power the confidence and afi‘ection ofthose whom it is their privilege to serve; to investigate and acquaint themselves with the considered views, the prevailing sentiments and the personal convictions of those whose welfare it is their solemn obligation to promote; to purge their deliberations and the general conduct oftheir affairs ofself-contained aloofness, the suspicion ofsecrecy, the stifling atmosphere of dictatorial assertiveness and of every word and deed that may savour of partiality, selfcentredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion, ventilate grievances, welcome advice and foster the sense of interdependence and co-partnership, of understanding and mutual confidence between themselves and all other Bahá’ís.

V. THE UNIVERSAL HOUSE OFJUSTICE

The Universal House of Justice shall consist of nine men who have been elected from the Bahá’í community in the manner hereinafter provided.

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1. ELECTION

The members of the Universal House of Justice shall be elected by secret ballot by the members of all National Spiritual Assemblies at a meeting to be known as the International Bahá’í Convention.

(a) An election of the Universal House of Justice shall be held once every five years unless otherwise decided by the Universal House of Justice, and those elected shall continue in office until such time as their successors shall be elected and the first meeting ofthese successors is duly held.

(b) Upon receiving the call to Convention each National Spiritual Assembly shall submit to the Universal House of Justice a list of the names of its members. The recognition and seating of the delegates to the International Convention shall be vested in the Universal House of Justice.

(c) The principal business of the International Convention shall be to elect the members of the Universal House of Justice, to deliberate 0n the affairs of the Bahá’í Cause throughout the world, and to make recommendations and suggestions for the consideration of the Universal House of Justice.

((1) The sessions of the International Convention shall be conducted in such manner as the Universal House of Justice shall from time to time decide.

(e) The Universal House of Justice shall provide a procedure whereby those delegates who are unable to be present in person at the International Convention shall cast their ballots for the election of the members of the Universal House of Justice.

(f) If at the time of an election the Universal House of Justice shall consider that it is impracticable 0r unwise to hold the International Convention it shall determine how the election shall take place.

(g) On the day of the election the ballots ofall voters shall be scrutinized and counted and the result certified by tellers appointed in accordance with the instructions of the Universal House of Justice.

(h) If a member of a National Spiritual Assembly who has voted by mail ceases to be a member of that National Spiritual

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Assembly between the time of casting his ballot and the date of the counting of the ballots, his ballot shall nevertheless remain valid unless in the interval his successor shall have been elected and the ballot of such successor shall have been received by the tellers.

(i) In case by reason ofa tie vote or votes the full membership of the Universal House of Justice is not determined on the first ballot, then one or more additional ballots shall be held on the persons tied until all members are elected. The electors in the case of additional ballots shall be the members of National Spiritual Assemblies in office at the time each subsequent vote is taken

2. VACANCIES IN MEMBERSHIP

A vacancy in the membership of the Universal House of Justice will occur upon the death ofa member or in the following cases:

(a) Should any member of the Universal House of Justice commit a sin injurious to the common weal, he may be dismissed from membership by the Universal House of Justice.

(b) The Universal House of Justice may at its discretion declare a vacancy with respect to any member who in its judgement is unable to fulfil the functions of membership.

(0) A member may relinquish his membership on the Universal House of Justice only with the approval of the Universal House of Justice.

. BY-ELECTION

If a vacancy in the membership of the Universal House of Justice occurs, the Universal House of Justice shall call a by-election at the earliest possible date unless such date, in the judgement of the Universal House of Justice, falls too close to the date of a regular election of the entire membership, in which case the Universal House of Justice may, at its discretion, defer the filling of the vacancy to the time of the regular election. If a by-election is held, the voters shall be the members of the National Spiritual Assemblies in office at the time of the byelection.

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4. MEETINGS

(a) After the election of the Universal House of Justice the first meeting shall be called by the member elected by the highest number of votes or, in his absence or othe r incapacity, by the member elected by the next highest number of votes or, in case two or more members have received the same highest number of votes, then by the member selected by lot from among those members. Subsequent meetings shall be called in the manner decided by the Universal House of Justice.

(b) The Universal House of Justice has no officers. It shall provide for the conduct of its meetings and shall organize its act;vities in such manner as it shall from time to time decide.

(C) The business of the Universal House of Justice shall be conducted by the full membership in consultation, except that the Universal House of Justice may from time to time provide for quorums of less than the full membership for specified classes of business.

5. SIGNATURE

The signature of the Universal House of Justice shall be the words “The Universal House of Justice” or in Persian “Baytu’l‘Adl-i-A‘zam” written by hand by any one of its members upon authority of the Universal House of Justice, to which shall be affixed in each case the Seal of the Universal House of Justice.

6. RECORDS

The Universal House of Justice shall provide for the recording and verification of its decisions in such manner as it shall, from time to time,judge necessary.

Vl. BAHA’l ELECTIONS

In order to preserve the spiritual Character and purpose of Bahá’í elections the practices of nomination or electioneering, or any other procedure or activity detrimental to that character and purpose shall be eschewed. A silent and prayerful atmosphere shall prevail during the election so that each elector may vote for none but those whom prayer and reflection inspire him to uphold.

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].All Bahá’í elections, except elections of officers of Local and National Spiritual Assemblies and committees, shall be by plurality vote taken by secret ballot.

2. Election of the officers of a Spiritual Assembly or committee shall be by majority vote of the Assembly or committee taken by secret ballot.

3. In case by reason ofa tie vote or votes the full membership of an elected body is not determined on the first ballot, then one or more additional ballots shall be taken on the persons tied until all members are elected.

4. The duties and rights ofa Bahá’í elector may not be assigned nor may they be exercised by proxy.

VII. THE RIGHT OF REVIEW

The Universal House of Justice has the right to review any decision or action of any Spiritual Assembly, National or Local, and to approve, modify or reverse such decision or action. The Universal House of Justice also has the right to intervene in any matter in which a Spiritual Assembly is failing to take action or to reach a decision and, at its discretion, to require that action be taken, or itselfto take action directly in the matter.

VIII. APPEALS

The right of appeal exists in the circumstances, and shall be exercised according to the procedures, outlined below:

1. (a) Any member of a local Bahá’í community may appeal from a decision of his Local Spiritual Assembly to the National Spiritual Assembly which shall determine whether it shall takejurisdiction of the matter or refer it back to the Local Spiritual Assembly for reconsideration. If such an appeal concerns the membership ofa person in the Bahá’í community, the National Spiritual Assembly is obliged to take jurisdiction of and decide the case.

(b) Any Bahá’í may appeal from a decision of his National Spiritual Assembly to the Universal House of Justice which shall determine whether it shall take jurisdiction of the matter or leave it within the

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final jurisdiction of the National Spiritual Assembly.

(c) If any diflerences arise between two 01' more Local Spiritual Assemblies and if these Assemblies are unable to resolve them, any one such Assembly may bring the matter to the National Spiritual Assembly which shall thereupon take jurisdiction of the case. If the decision of the National Spiritual Assembly thereon is unsatisfactory to any of the Assemblies concerned, or if a Local Spiritual Assembly at any time has reason to believe that actions ofits National Spiritual Assembly are affecting adversely the we]fare and unity of that Local Assembly’s community, it shall, in either case, after seeking to compose its difference of opinion with the National Spiritual Assembly, have the right to appeal to the Universal House of Justice, which shall determine whether it shall take jurisdiction of the matter or leave it within the final jurisdiction of the National Spiritual Assembly.

2. An appellant, whether institution or individual, shall in the first instance make appeal to the Assembly whose decision is questioned, either for reconsideration of the case by that Assembly or for submission to a higher body. In the latter case the Assembly is in duty bound to submit the appeal together with full particulars of the matter. If an Assembly refuses to submit the appeal, or fails to do so within a reasonable time, the appellant may take the case directly to the higher authority.

lX. THE BOARDS OF COUNSELLORS

The institution of the Boards of Counsellors was brought into being by the Universal House of Justice to extend into the future the specific functions of protection and propagation conferred upon the Hands of the Cause of God. The members of these boards are appointed by the Universal House of Justice.

l. The term of office ofa Counsellor, the number of Counsellors on each Board, and the boundaries of the zone in which each Board of Counsellors shall operate, shall be decided by the Universal House of Justice.

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Interior view of Beit Harofe Auditorium, Haifa, where the general sessions of the second

International C onvemion were held. The Hand of the C ause H. C ollis Featherstone (left) presided at this session.

2. A Counsellor functions as such only within his zone and should he move his residence out of the zone for which he is appointed he automatically relinquishes his appointment.

3. The rank and specific duties of a Counsellor render him ineligible for service on local or national administrative bodies. Ifelected t0 the Universal House of Justice he ceases to be a Counsellor.

X. THE AUXILIARY BOARDS

In each zone there shall be two Auxiliary Boards, one for the protection and one for the propagation of the Faith, the numbers of whose members shall be set by the Universal House of Justice. The members of these Auxiliary Boards shall serve under the direction of the Continental Board of Counsellors and shall act as their deputies, assistants and advisers.

]. The members of the Auxiliary Boards shall be appointed from among the believers of

that zone by the Continental Board ofCounsellors.

2. Each Auxiliary Board member shall be allotted a specific area in which to serve and, unless specifically deputized by the Counsellors, shall not function as a member of the Auxiliary Board outside that area.

3. An Auxiliary Board member is eligible for any elective office but ifelected to an admin istrative post on a national or local level must decide whether to retain membership on the Board or accept the administrative poet, since he may not serve in both capacities at the same time. If elected to the Universal House of Justice he ceases to be a member of the Auxiliary Board.

X]. AMENDMENT This Constitution may be amended by decision of the Universal House of Justice when the full membership is present.

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2. THE SECOND INTERNATIONAL CONVENTION FOR THE ELECTION OF THE UNIVERSAL HOUSE OFJUSTICE1

THE second International Convention of the Bahá’í Faith was held at the World Centre in Haifa, Israel, April 21 to 24, 1968. A total of 729 delegates from the eighty-one National Spiritual Assemblies then in existence were eligible to attend in person or to vote by mailed ballots.

Although the Convention was scheduled for four days, all delegates were invited to arrive three days early so that they might have opportunity to visit the Holy places, to pray at the Shrines, to become acquainted with the members of other National Spiritual Assemblies and to exchange ideas for the progress of the Cause throughout the world.

Besides electing the members of the Universal House of Justice, the basic purposes of the Convention, as explained at the opening session, were to bring to the Universal House of Justice and the believers in the world through their National Spiritual Assembly representatives information on the scope of the Faith, and to create new dedication and inspiration from visits to the Holy Shrines and closeness to that Supreme Institution,the UniversalHouse of Justice.

To generate the spirit which was to permeate the sessions, the delegates were given opportunity to visit and pray at the Shrines of the Báb and ‘Abdu’l-Bahá on Mt. Carmel as frequently as they desired from early morning until late at night. Group visits were scheduled to the Holy places in ‘Akká associated with the life of Baha’u’llah and to pray at His Shrine. A visit to the International Bahá’í Archives to view the sacred relics of the Central Figures of the Faith was arranged for each group followingits visit to Bahjí.

The Convention was opened on the first Day of Riḍván, April 21, by the Hand of the Cause of God Amatu’l-Bahá Rúḥíyyih Khánum. Thereafter each half—day session was chaired by a different Hand of the Cause who introduced the subject for consultation and summarized the discussion at the end of the session. The roll call of National Spiritual

1 Adapted from a report by Charlotte M. Linfoot, UiS. Balzd‘iNews, June, 1968.

Assembly members by countries and depositing of their ballots occupied the remainder of the first morning. In the afternoon all delegates were transported to Bahjí to participate in the celebration of the Feast of Riḍván in the beautiful Ḥaram-i-Aqdas facing the Shrine of Baha’u’llah which they again visited for private prayers before returning to Haifa.

During the remaining three days the delegates discussed topics selected by the Universal House of Justice vital to the progress of the Faith and particularly the Nine Year Plan. It was explained that this Convention, not patterned after nor a model for National Conventions, could make recommendations to the Universal House of Justice but no motions were made or voted upon, all recommendations being recorded for consideration by the Universal House of Justice following the Convention.

The topics for the second and third days were “Emerging from Obscurity” and “Building the Bahá’í Society”, and included discussion of such subjects as “The Forces of Light and Darkness”, “Community Life”, “The Rising Generation" and “The Entry by Troops”. There were evening sessions for representatives of countries having special interests in common. It was clearly evident that each national Bahá’í community has its particular problems and need for the assistance and cooperation of its sister communities throughout the world. Strong appeals were made by representatives of the newly established National Assemblies for pioneers, settlers, teachers, literature and visual aids. Both new and long established Assemblies voiced the urgent need for deepening the believers in the Faith, increased teaching activity and universal support of their national funds without which many of the home front goals of the Nine Year Plan cannot be achieved.

The Convention closed with a presentation by the Hand of the Cause Dr. Ugo Giachery on the Bahá’í World Centre and a beautiful slide programme showing the tremendous amount of work accomplished by the Universal House of Justice in its first five years in the develop [Page 566]w

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Delegates casting ballots for the election of the Universal House of Justice; April, 1968. The

Hand of the C ause Amatu’l-Bahá' Rzihiyyih K_hdnum is seen seated in the centre. T0 the left are

seen the three chieftellers; to the right, about to cast their ballots, some members Ofthe National Spiritual Assembly ofGermany.

Partial view ofinterior Of Beit Harofe during a session of the International C onvention,‘ April, I 968. In the foreground are seen same of the Hands of the Cause and members of the Universal House of Justice.

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The Hand of the C ause Enoch Olinga (centre) with delegates representing the National Spiritual

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Assemblies of the United States, Kenya and Nicaragua.

ment and beautification of the Bahá’í properties, especially at Bahjí surrounding the Mansion and Shrine of Bahá’u’lláh. Already the delegates had seen with their own eyes the indescribable beauty of the gardens and rejoiced that the hopes and plans of the beloved Guardian were being so dutifully and lovingly carried out by the Universal House of Justice. It is unlikely that any delegate will ever forget, or be able to adequately describe to his fellow Bahá’ís, the magnificence of the Shrines and the gardens by day, or the ethereal beauty of the lighted Shrine of the Báb and the International Archives Building at night shining across the Bay of Haifa to the Holy places associated with Bahá’u’lláh in ‘Akká. When all joined in singing “Alláh-u-Abhá” at the close, one had the feeling that through their representatives the whole Bahá’í world was rejoicing in its blessings and was arising with new determina "" V ' t. I £2

‘1

tion to usher in with all possible haste the Golden Age of Bahá’u’lláh.

Upon the completion of the election on April 22, 1968, the Universal House of J ustice sent the following cable to all National Spiritual Assemblies:

ANNOUNCE BAHAI WORLD NEWLY ELECTED MEMBERS UNIVERSAL HOUSE OF JUSTICE AMOZ GIBSON ALI NAKHJAVANI HUSHMAND FATHEAZAM IAN SEMPLE CHARLES WOLCOTT DAVID HOFMAN H BORRAH KAVELIN HUGH CHANCE DAVID RUHE.

The membership of the Universal House of Justice was unchanged from the first election in 1963 save for the replacement by Dr. David S. Ruhe, who was formerly secretary to the National Spiritual Assembly of the United States, of Dr. Lutfu’Iléh Ḥakím.1

1 See “In Memoriam”, p. 430. 1n

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n Delegates representing the National Spiritual Assemblies of (left to right) Peru, Brunei, Botswana and Alaska.

[Page 568]568 THEBAHA’iWORLD

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Exterior view of N0. 10 Haparsim Street, Haifa. This building which had formerly accommodated western pilgrims was converted Io temporary offices for the Universal House oflustice in 1963.

[Page 569]THE UNIVERSAL HOUSE OF JUSTICE

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3. THE RELATIONSHIP OF THE INSTITUTIONS OF THE GUARDIANSHIP AND THE UNIVERSAL HOUSE OF JUSTICE

(Text of a letter from the Universal House of Justice to an individual believer, dated December 7, 1969).

YOUR recent letter, in which you share with us the questions that have occurred to some of

the youth in studying The Dispensation Of

Bahá’u’lláh, has been carefully considered, and we feel that we should comment both on the particular passage you mention and on a related passage in the same work, because both bear on the relationship between the Guardianship and the Universal House of J ustice.

The first passage concerns the Guardian’s duty to insist upon a reconsideration by his fellow-members in the Universal House of Justice of any enactment which he believes conflicts with the meaning and departs from the spirit of the Sacred Writings. The second passage concerns the infallibility of the Universal House of Justice without the Guardian, namely Shoghi Effendi’s statement that “Without such an institution (the Guardianship) . . . the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.”

Some of the youth, you indicate, were puzzled as to how to reconcile the former of these two passages with such statements as that in the Will of ‘Abdu’l-Bahá which affirms that the Universal House of J ustice is freed from all error.

Just as the Will and Testament of ‘Abdu’l-Bahá does not in any way contradict the Kitdb-i—Aqdas but, in the Guardian’s words, “confirms, supplements, and correlates the provisions of the Aqdas”, so the writings of the Guardian contradict neither the revealed Word nor the interpretations of the Master. In attempting to understand the Writings, therefore, one must first realize that there is and can be no real contradiction in them, and in the light of this we can confidently seek the unity of meaning which they contain.

The Guardian and the Universal House of

Justice have certain duties and functions in common; each also operates within a separate and distinct sphere. As Shoghi Effendi explained, “. . . it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. 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 judgement on such laws and ordinances as Baha’u’llah has not expressly revealed.” He goes on to affirm, “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.” It is impossible to conceive that two centres of authority, which the Master has stated are both under the care and protection of the Abhá’ Beauty, under the shelter and unerring guidance of His Holiness the Exalted One, could conflict with one another, because both are vehicles of the same Divine Guidance.

The Universal House of Justice, beyond its function as the enactor of legislation, has been invested with the more general functions of protecting and administering the Cause, solving obscure questions and deciding upon matters that have caused difference. Nowhere is it stated that the infallibility of the Universal House of Justice is by virtue of the Guardian’s membership or presence on that body. Indeed, ‘Abdu’l-Bahá in His Will and Shoghi Effendi in his Dispensation Of Bahri’u’lláh have both explicitly stated that the elected members of the Universal House of Justice in consultation are recipients of unfailing Divine Guidance.

[Page 570]570 THEBAHA

Furthermore the Guardian himself in The World Order of'Ba/td’u’llah asserted that “It must be also clearly understood by every believer that the institution oquardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Baha’u’llah in the Kitáb-i-Aqdas, and repeatedly and solemnly confirmed by ‘Abdu’l-Bahá in His Will. It does not constitute in any manner a contradiction to the Will and Writings of Baha’u’llah, nor does it nullify any of His revealed instructions.”

While the specific responsibility of the Guardian is the interpretation of the Word, he is also invested with all the powers and prerogatives necessary to discharge his function as Guardian of the Cause, its Head and supreme protector. He is, furthermore, made the irremovable head and member for life of the supreme legislative body of the Faith. It is as the head of the Universal House of Justice, and as a member of that body, that the Guardian takes part in the process of legislation. If the following passage, which gave rise to your query, is considered as referring to this last relationship, you will see that there is no contradiction between it and the other texts: “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 fellowmembers, 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.”

Although the Guardian, in relation to his fellow—members within the Universal House of Justice, cannot override the decision of the majority, it is inconceivable that the other members would ignore any objection he raised in the course of consultation or pass legislation contrary to what he expressed as being in harmony with the spirit of the Cause. It is, after all, the final act ofjudgement delivered by the Universal House of Justice that is vouchsafed infallibility, not any views expressed in the course of the process of enactment.

It can be seen, therefore, that there is no conflict between the Master’s statements concerning the unfailing divine guidance con 5

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ferred upon the Universal House of J ustice and the above passage from The Dispensation Of Baha’a’lkih.

It may help the friends to understand this relationship if they are aware of some of the processes 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 ofall 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 finaljudgement may be significantly different from the conclusion earlier favoured, 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 process were he alive.

In considering the second passage we must once more hold fast to the principle that the teachings do not contradict themselves.

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 oquardians is in the Kitab-i-Aqdas itself:

The endowments dedicated to charit y revert to God, the Revealer ofSigns. 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 Justiceshould it be established in the world by thenso that they may use these endowments for the benefit of the Sites exalted in this C ause, and for that which they have been commanded by God, theAlmig/tty, theA/I—Powerflll. Otherwise the endo mnents should be rejel'redto the people ofBahti, who speak not without His leave and who pass no judgement but in accordance with that which God has ordained in this Tablet, they who are the champions of victory be [Page 571]THE UNIVERSAL HOUSE OFJUSTICE

twixt 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.

The passing of Shoghi Effendi in 1957 precipitated the very situation provided for in this passage, in that the line of Aghsan ended before the House of J ustice had been elected. Although, as is seen, the ending of the line of Aghsan at some stage was provided for, we must never underestimate the grievous loss that the Faith has suffered. God’s purpose for mankind remains unchanged, however, and the mighty Covenant Of Baha’u’llah remains impregnable. Has not Bahá’u’lláh stated categorically, The Hand of Omnipotence hath established His Revelation upon an unassailable, an enduring jbundution. While ‘Abdu’l-Bahá confirms: Verily, God effecteth that which He pleaseth; naught can annul His C ovenant; naught can 0bStruct Hisfavour nor oppose His C ause/ Everything is subject to corruption; but the C avenant Ofthy Lord shall continue to pervade all regions. The tests of every dispensation are in direct proportion to the greatness of the Cause and as heretofore such a manifest C ovenant, written by the Supreme Pen, has not been entered upon, the tests are proportionately severe. . . These agitations Of the violators are no more than the foam of'the ocean . . . this froth Of the ocean shall not endure and shall soon disappear and vanish, while on the other hand the ocean of the C ovenant shall eternally surge and roar. And Shoghi Effendi has clearly stated: “The bedrock on which this Administrative Order is founded is God’s immutable Purpose for mankind in this day.” . . this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His Law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind.”

In the Bahá’í Faith there are two authoritative centres appointed to which the believers must turn, for in reality the Interpreter of the Word is an extension of that centre which is the Word itself. The Book is the record of the utterance of Baha’u’llah, while the divinely inspired Interpreter is the living Mouth of that Book—it is he and he alone who can authoritatively state what the Book means. Thus one centre is the Book with its Interpreter, and the other is the Universal House of Justice guided by God to decide on whatever is not explicitly

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revealed in the Book. This pattern ofcentres and their relationships is apparent at every stage in the unfoldment of the Cause. In the Kitáb-iAqdas Baha’u’llah tells the believers to refer after His passing to the Book, and to Him Whom God hath purposed, Who hath branched from this Ancient Root. In the Kitab-i-‘Ahdi (the Book of Baha’u’llah’s Covenant), He makes it Clear that this reference is to ‘Abdu’l-Bahá. In the Aqdas Bahá’u’lláh also ordains the institution of the Universal House of Justice, and confers upon it the powers necessary for it to discharge its ordained functions. The Master in His Will and Testament explicitly institutes the Guardianship, which Shoghi Effendi states was clearly anticipated in the verses of the Kitáb-i-Aqdas, reaffirms and elucidates the authority of the Universal House of Justice, and refers the believers once again to the Book: Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal House ofJusrice, and at the very end of the Will He says: All must seek guidance and turn unto the Centre of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error.

As the sphere ofjurisdiction of the Universal House of Justice in matters of legislation extends to whatever is not explicitly revealed in the Sacred Text, it is clear that the Book itself is the highest authority and delimits the sphere of action of the House of Justice. Likewise, the Interpreter of the Book must also have the authority to define the sphere of the legislative action of the elected representatives of the Cause. The writings of the Guardian and the advice given by him over the thirty-six years of his Guardianship show the way in which he exercised this function in relation to the Universal House of Justice as well as to National and Local Spiritual Assemblies.

The fact that the Guardian has the authority to define the sphere of the legislative action of the Universal House of Justice does not carry with it the corollary that without such guidance the Universal House of Justice might stray beyond the limits ofits proper authority; such a deduction would conflict with all the other texts referring to its infallibility, and specifically with the Guardian’s own clear assertion that the Universal House of Justice never can or will infringe on the sacred and prescribed

[Page 572]572

domain of the Guardianship. It should be remembered, however, that although National and Local Spiritual Assemblies can receive divine guidance if they consult in the manner and spirit described by ‘Abdu’l-Bahá, they do not share in the explicit guarantees of infallibility conferred upon the Universal House of Justice. Any careful student of the Cause can see with what care the Guardian, after the passing of ‘Abdu’l-Bahá, guided these elected representatives of the believers in the painstaking erection of the Administrative Order and in the formulation of Local and National Bahá’í Constitutions.

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The Hands of'the C ause and members of the Universal House afJustice gathering in the Bahá’í

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THE BAHA I WORLD

We hope that these elucidations will assist the friends in understanding these relationships more clearly, but we must all remember that we stand too close to the beginnings of the System ordained by Bahá’u’lláh to be able fully to understand its potentialities or the interrelationships of its component parts. As Shoghi Effendi’s secretary wrote on his behalf to an individual believer on March 25, 1930, “The contents of the Will of the Master are far too much for the present generation to comprehend. It needs at least a century of actual working before the treasures of wisdom hidden in it can be revealed. . .”

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gardens surrounding the Shrine of the Báb where they met for prayers before proceeding to the Shrine of Bahá’u’lláh at Bahjí.