THE WORLD ORDER OF BAHÁ’U’LLÁH
This Compilation, beginning with a Statement of Present-day Administration of the Bahá’í Faith by HORACE HOLLEY, includes "Excerpts from the Will and Testament of ‘ABDU’L-BAHÁ”; "The Spirit and Form of Bahá’í Administration,” "Declaration of Trust,” "Excerpts from the Letters of SHOGHI EFFENDI”; "Text of Bahá’í Application for Civil Recognition,” and "Facsimile of Bahá’í Certificates of Marriage.”
PRESENT-DAY ADMINISTRATION OF THE BAHÁ’Í FAITH
IT has been the general characteristic of religion that organization marks the interruption of the true spiritual influence and serves to prevent the original impulse from being carried into the world. The organization has invariably become a substitute for religion rather than a method or an instrument used to give the religion effect. The separation of peoples into different traditions unbridged by any peaceful or constructive intercourse has made this inevitable. Up to the present time in fact, no Founder of a revealed religion has explicitly laid down the principles that should guide the administrative machinery of the Faith He has established.
In the Bahá’í Cause, the principles of world administration were expressed by Bahá’u’lláh, and these principles were developed in the writings of ‘Abdu’l-Bahá, more especially in His Will and Testament.
The purpose of this organization is to make possible a true and lasting unity among people of different races, classes, interests, characters, and inherited creeds. A close and sympathetic study of this aspect of the Bahá’í Cause will show that the purpose and method of Bahá’í administration is so perfectly adapted to the fundamental spirit of the Revelation that it bears to it the same relationship as body to soul. In character, the principles of Bahá’í administration represent the science of co-operation; in application, they provide for a new and higher type of morality worldwide in scope. In the clash and confusion of sectarian prejudice, the Bahá’í Movement is impartial and sympathetic, offering a foundation upon which reconciliation can be firmly based. Amid the complex interrelations of governments, the Movement stands absolutely neutral as to political purposes and entirely obedient to all recognized authority. It will not be overlooked by the student that Bahá’u’lláh is the only religious teacher making obedience to just governments and rulers a definite spiritual command.
In this brief analysis of the several features of the Bahá’í system of administration the purpose is rather to place in the hands of the believers themselves a convenient summary of the available instructions than to clarify this aspect of the Movement to the non-Bahá’í. Until one has made contact with the spirit of the Bahá’í teachings and desires to co-operate wholeheartedly with their purpose, the administrative phase of the Movement can have little real meaning or appeal.
At the time of the passing of
‘Abdu’l-Bahá, the organization
was fully defined but not yet
established among His followers.
The responsibility for carrying
out the instructions was placed
by ‘Abdu’l-Bahá upon His grandson,
Shoghi Effendi, to whom was
assigned the function of
“Guardian of the
Cause.” Obedience to the authority of the
Guardian was definitely enjoined upon all
Bahá’ís by ‘Abdu’l-Bahá, but this authority
carries with it nothing of an arbitrary or
personal character, being limited as to
pur[Page 77]
pose and method by the
writings of Bahá’u’lláh and ‘Abdu’l-Bahá.
The Guardian unifies the efforts to bring
into complete application those principles of
world administration already clearly defined.
To assist the Guardian in his manifold responsibilities and duties and particularly in the promotion of the teaching work, ‘Abdu’l-Bahá provided for the appointment of a group of co-workers to be known as “The Hands of the Cause of God.” The appointment of this body is a function of the Guardian, and these from their own number are to elect nine persons who will be closely associated with the Guardian in the discharge of his duties. It is the function of the Guardian also to appoint his own successor, this appointment to be ratified by the nine Hands of the Cause.
It is the genius of the Bahá’í Cause that the principle underlying the administration of its affairs aims to improve the life and upbuild the character of the individual believer in his own local community, wherever it may be, and not to enhance the prestige of those relatively few who, by election or appointment, hold positions of higher authority. Bahá’í authority is measured by self-sacrifice and not by arbitrary power. This fundamental aim can be seen clearly on studying the significant emphasis which ‘Abdu’l-Bahá placed upon the local Bahá’í community. The local group, involving as it does men and women in all the normal activities and relations of life, is the foundation upon which rests the entire evolution of the Cause. The local Bahá’í community is given official recognition only after its number of adult declared believers has become nine or more. Up to this point, the community exists as a voluntary group of workers and students of the Cause.
In this connection, the word “community” is not used in the sense of any locality, exclusively Bahá’í in membership, nor of any manner of living differing outwardly from the general environment, such as has been attempted by religionists and also members of philosophic and economic movements in the past. A Bahá’í community is a unity of minds and hearts, an association of people entirely voluntary in character, established upon a common experience of devotion to the universal aims of Bahá’u’lláh and agreement as to the methods by which these aims can be advanced.
A Bahá’í community differs from other voluntary gatherings in that its foundation is so deeply laid and broadly extended that it can include any sincere soul. Whereas other associations are exclusive, in effect if not in intention, and from method if not from ideal, Bahá’í association is inclusive, shutting the gates of fellowship to no sincere soul. In every gathering there is latent or developed some basis of selection. In religion this basis is a creed limited by the historical nature of its origin; in politics this is party or platform; in economics this is a mutual misfortune or mutual power; in the arts and sciences this basis consists of special training or activity or interest. In all these matters, the more exclusive the basis of selection, the stronger the movement—a condition diametrically opposed to that existing in the Bahá’í Cause. Hence the Cause, for all its spirit of growth and progress, develops slowly as regards the numbers of its active adherents. For people are accustomed to exclusiveness and division in all affairs. The important sanctions have ever been warrants and justifications of division. To enter the Bahá’í Movement is to leave these sanctions behind —an experience which at first invariably exposes one to new trials and sufferings, as the human ego revolts against the supreme sanction of universal love. The scientific must associate with the simple and unlearned, the rich with the poor, the white with the colored, the mystic with the literalist, the Christian with the Jew, the Muslim with the Parsee: and on terms removing the advantage of long established presumptions and privileges.
But for this difficult experience there
are glorious compensations. Let us
remember that art grows sterile as it
turns away from the common humanity,
that philosophy likewise loses its vision when
developed in solitude, and that politics and religion
never succeed apart from the general needs
of mankind. Human nature is not yet
known, for we have all lived in a state of
mental, moral, emotional or social
defense,[Page 78]
and the psychology
of defense is the psychology of inhibition.
But the love of God removes fear; the removal of
fear establishes the latent powers, and association with
others in spiritual love brings these
powers into vital, positive expression. A Bahá’í
community is a gathering where this
process can take place in this age,
slowly at first, as the new impetus gathers force, more
rapidly as the members become conscious of
the powers unfolding the flower of unity among men.
Where the community is small and insignificant, in comparison with the population of the city or town, the first condition of growth is understanding of the Manifestation of Bahá’u’lláh, and the next condition is that of true humility. If these two conditions exist, the weakest soul becomes endowed with effective power in service to the Cause. The result of unity, in fact, is to share the powers and faculties of all with each.
The responsibility for and supervision of local Bahá’í affairs is vested in a body known as the Spiritual Assembly. This body (limited to nine members) is elected annually on April 21st, the first day of Riḍván (the Festival commemorating the Declaration of Bahá’u’lláh) by the adult declared believers of the community, the voting list being drawn up by the outgoing Spiritual Assembly. Concerning the character and functions of this body, ‘Abdu’l-Bahá has written as follows:
“It is incumbent upon everyone (every believer) not to take any step (of Bahá’í activity) 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.
“The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His divine fragrance, humility and lowliness amongst His loved ones, patience and long-suffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bahá shall be vouchsafed to them. In this day, Assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresses with absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt, for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.
“The first condition is absolute love and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-existent, that gathering shall be dispersed and that Assembly be brought to naught.
“The second condition: They must when coming together turn their faces to the Kingdom on high and ask aid from the realm of Glory. . . . Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His holy Word. Should they endeavor to fulfil these conditions the grace of the Holy Spirit shall be vouchsafed unto them and that Assembly shall become the center of the divine blessings, the hosts of divine confirmation shall come to their aid, and they shall day by day receive a new effusion of spirit.’
The letters of Shoghi Effendi quote the
fundamental instructions contained in
the[Page 79]
writings of Bahá’u’lláh
and ‘Abdu’l-Bahá on the character of Bahá’í
administration, and give them definite application:
“A careful study of Bahá’u’lláh’s and
‘Abdu’l-Bahá’s Tablets will reveal that other
duties (besides teaching the Cause), no less vital
to the interests of the Cause, devolve upon
the elected representatives of the friends
in every locality.
“They must endeavor to promote amity and concord amongst the friends and secure an active and whole—hearted co-operation 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 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 bend every effort to promote the interests of the Mashriqu’l-Adhkár(i.e., House of Worship),* and hasten the day when the work of this glorious Edifice† will have been consummated.
“They must encourage and stimulate by every means at their command, through subscriptions, reports and articles, the development of the various Bahá’í magazines.
“They must undertake the arrangement of the regular meetings of the friends, the feasts and anniversaries, as well as the special gatherings designed to serve and promote the social, intellectual and spiritual interests of their fellowmen.
“They must supervise in these days when the Cause is still in its infancy all Bahá’í publications and translations, and provide
* Referring particularly to Spiritual Assemblies in America. † On the shore of Lake Michigan.
in general for a dignified and accurate presentation of all Bahá’í literature and its distribution to the general public.
“These rank among the most outstanding obligations of the members of every Spiritual Assembly. In whatever locality the Cause has sufficiently expanded, and in order to insure efficiency and avoid confusion, each of these manifold functions will have to be referred to a special Committee, responsible to that Assembly, elected by it from among the friends in that locality, and upon whose work the Assembly will have to exercise constant and general supervision.
“In every locality, be it city or hamlet, where the number of adult declared believers exceed nine, a local Spiritual Assembly must be forthwith established.
“As the progress and extension 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 their sphere of service.
“Nothing whatever should be given to the public by any individual among the friends, unless fully considered and approved by the Spiritual Assembly in his locality; and if this (as is undoubtedly the case) is a matter that pertains to the general interests of the Cause in that land, then it is incumbent upon the Spiritual Assembly to submit it to the consideration and approval of the National Body representing all the various local Assemblies. Not only with regard to publication, but all matters without any exception whatsoever, regarding the
THE APOSTLES OF BAHÁ’U’LLÁH
"Pillars of the Faith.”
- Mírzá Músá: the only true brother of Bahá’u’lláh, surnamed “Kalím.”
- Mírzá Buzurg: youthful martyr, bearer of Bahá’u’lláh’s Tablet to Násiri’d-Dín Sháh, surnamed “Badí.”
- Siyyid Ḥasan: one of the martyred brothers of Iṣfáhán, surnamed “Sultanu’sh-Shuhadá’.”
- Mullá Abu’l-Ḥasan: faithful steward of Bahá’u’lláh and ‘Abdu’l-Bahá, surnamed “Amín.”
- Mírzá Abu’l-Faḍl: Foremost and authoritative expounder of the Bahá’í Revelation.
- Mírzá ‘Alí Muḥammad: poet, teacher, and martyr of the Faith, surnamed “Vargá.”
- Mírzá Mahmúd: an indomitable spirit and jealous defender of the Faith.
- Mullá ‘Alí Akbar: a flame of zeal and devotion.
- Mullá Muḥammad: learned and steadfast exponent of the Bahá’í Revelation, surnamed “Nabíl-i-Akbar.”
- Ḥájí Mírzá Muḥammad Tagí: cousin of the Báb and chief builder of the Mashriqu’l-Adhkár of Ishqábád, surnamed “Kabír-i-Afnán.”
- Hájí Mírzá Muḥammad Tagí: prominent teacher.
- Mullá Muḥammad: poet, historian, and teacher of the Faith, surnamed “Nabíl-i-A‘ẓam.”
- Shaykh Káẓim: a flame of the love of God, favored of Bahá’u’lláh, surnamed “Samandar.”
- Muḥammad Muṣṭafá: brave and vigilant custodian and bearer of the remains of the Báb.
- Mírzá Ḥusayn: distinguished calligraphist, and companion-in-exile of Bahá’u’lláh, surnamed “Mishkín-Qalam.”
- Mírzá Ḥasan: devoted teacher of the cause, surnamed “Adíb.”
- Shaykh Muḥammad ‘Alí: eloquent and learned champion of the Faith in Russian Turkistán.
- Zaynu’l-‘Ábidín: noted scribe, chief figure among “the exiles of Mosul,” surnamed “Zaynu’l-Mugarra-bín.”
- Mírzá ‘Alí Muḥammad: zealous advocate in the early days of the proclamation of the covenant of Bahá’u’lláh, surnamed “Shahíd-ibn-i-Shahíd.”
[Page 82]
interests of the Cause in that locality,
individually or collectively, should be referred
exclusively to the Spiritual Assembly in that
locality, which shall decide upon it, unless
it be a matter of national interest, in which
case it shall be referred to the National
(Bahá’í) Body. With this National Body
also will rest the decision whether a given
question is of local or national interest.(By
national affairs is not meant matters that
are political in their character, for the
friends of God the world over are strictly
forbidden to meddle with political affairs
in any way whatever, but rather things
that affect the spiritual activities of the
body of the friends in that land.)
“Full harmony, however, as well as cooperation among the various local Assemblies and the members themselves, and particularly between each Assembly and the National Body is of the utmost importance, for upon it depends the unity of the Cause of God, the solidarity of the friends, the full, speedy and efficient working of the spiritual activities of His loved ones.
“The various Assemblies, local and national, constitute today the bedrock upon the strength of which the Universal House (of Justice) is in future to be firmly established and raised. Not until these function vigorously and harmoniously can the hope for the termination of this period of transition be realized. . . . 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.”
Experience in the life of a Bahá’í community and participation in the details of its several activities impresses one with the fact that Bahá’í unity has in it new elements which work powerfully to expand one’s area of sympathy, deepen one’s insight, develop one’s character and bring order and stability into all of one’s affairs. There can be no higher privilege than the experience of attempting to serve faithfully upon a Spiritual Assembly, conscious as its members are of the unique standard upheld by ‘Abdu’l-Bahá and bringing as it does the opportunity of dealing with a large range and diversity of human problems from an impersonal point of view. It is inevitable that the nine elected members shall exemplify diverse interests and types of character, with the result that unity of heart and conscience with the other eight members is a direct training to enter into spiritual unity with the larger body of mankind. No such schools of discipline and inspiration exist on earth today, for one must bear in mind that a Bahá’í community can never be an exclusive group nor a closed circle of interests but, on the contrary, its fundamental purpose is to unify and co-operate with every possible element in the surrounding population.
The local Spiritual Assembly after election organizes by electing from its own number a chairman, corresponding secretary, recording secretary and treasurer. It should appoint from its own members or from the local Bahá’í community working committees responsible for the various permanent activities of the Cause.
Since a Spiritual Assembly is established upon a new and higher ideal, the character, knowledge and purity of its members is essential to success. Wherever personal ambition, narrowness or impurity enters a Spiritual Assembly, the results are invariably to check the growth of the Cause and, if these conditions are prolonged, to destroy the foundation already laid. The careful student of the teachings will accept this result as one more vindication of the all-surrounding spirit protecting this Faith. The elimination of an unworthy group from the Bahá’í Cause would be a bitter disappointment but not an evidence that the Cause had failed. On the contrary, the Cause could only be declared a failure if personal ambition, pride, narrowness and impurity should so prevail as to build a world—wide organization able to pervert the original purpose.
The local Spiritual Assemblies of a country
are linked together and
co—ordinated[Page 83]
through another
elected body of nine members, the National
Spiritual Assembly. This body comes into being
by means of an annual election held by elected
delegates representing the local Bahá’í communities.
The delegates are
elected by all the adult declared believers of
a community in which a Spiritual Assembly exists.
The National Convention in which the delegates are
gathered together is composed of an elective
body based upon the principle of proportional
representation. The total number of delegates
is fixed by Shoghi Effendi for
each country, and this number is fulfilled
by assigning to each local community the
number of delegates called for by its relative
numerical strength. These National
Conventions are preferably held during the
period of Riḍván, the twelve days beginning
April 21st which commemorate the Declaration
made by Bahá’u’lláh in the Garden
of Riḍván near Baghdad. The recognition
of delegates is vested in the outgoing National
Spiritual Assembly.
A National Convention is an occasion for deepening one’s understanding of Bahá’í activities and of sharing reports of national and local activities for the period of the elapsed year. It has been the custom to hold a public Bahá’í Congress in connection with the Convention. The function of a Bahá’í delegate is not limited to attendance at the National Convention and participation in the election of the new National Spiritual Assembly. While gathered together, the delegates are a consultative and advisory body whose recommendations are to be carefully considered by the members of the elected National Spiritual Assembly. Even after the Convention, this consultative function may continue throughout the year, and by the close and intimate association of the deliberations of the National Spiritual Assembly with the delegates, the National Body is enabled to be more representative of the entire Bahá’í community of the land. Delegates unable to attend the Convention in person are permitted to vote for the new National Spiritual Assembly by mail.
The relation of the National Spiritual Assembly to the local Spiritual Assemblies and to the body of the believers in the country is thus defined in the letters of the Guardian of the Cause:
“Regarding the establishment of National Assemblies, it is of vital importance that in every country, where the conditions are favorable and the number of the friends has grown and reached a considerable size—that a National Spiritual Assembly be immediately established, representative of the friends throughout that country.
“Its immediate purpose is to stimulate, unify and co—ordinate, 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 or Universal House of Justice, that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world.
“This National Spiritual Assembly which, pending the establishment of the Universal House of Justice, will have to be re-elected once a year, obviously assumes grave responsibilities for it has to exercise full authority over all the local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general.
“Vital issues, affecting the interests of the Cause in that country, such as the matter of translation and publication, the Mashriqu’l-Adhkár, the teaching work, and other similar matters that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly.
“It will have to refer each of these questions, even as the local Assemblies, to a special committee, to be elected by the members of the National Spiritual Assembly from among all the friends in that
THE DISCIPLES OF‘ABDU’L-BAHÁ
"Heralds of the Covenant.”
[Page 85]
1. Dr. J. E. Esslemont: distinguished Bahá’í author.
2. Mr. Thornton Chase: “first Bahá’í in America.”
3. Mr. Howard MacNutt: noted Bahá’í teacher.
4. Miss Sarah Farmer: Founder of Green Acre.
5. Monsieur Hippolyte Dreyfus-Barney: author, translator, and international promoter of the Faith.
6. Miss Lillian Kappes: noted teacher of the Tarbíyaṭ school in Tihrán.
7. Mr. Robert Turner: first Bahá’í of the Negro race in America.
8. Dr. Arthur Brauns: pioneer worker for the Faith in Germany.
9. Mr. W. H. Randall: eloquent upholder of the Bahá’í Cause in America.
10. Mrs. Lua M. Getsinger: renowned and devoted international Bahá’í teacher.
11. Mr. Joseph Hannan: indefatigable servant of the Cause.
12. Mr. C. I. Thacher: zealous Bahá’í worker.
13. Mr. Ch. Greenleaf: firm supporter of the Faith.
14. Mrs. J. D. Brittingham: trusted and energetic sower of the Seed.
15. Mrs. Thornburgh: a pioneer of the Faith in England.
16. Mrs. Helen S. Goodall: ardent establisher of the cause in America.
17. Mr. Arthur P. Dodge: staunch advocate of the Cause.
18. Mr. William H. Hoar: prominent Bahá’í teacher.
19. Dr. J. G. Augur: pioneer of the Faith in the Pacific islands.
[Page 86]
country, which will bear to it the same relations
as the local committees bear to their respective
local Assemblies.
“With it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the local Assembly, or whether it should fall under its own province and be a matter which ought to receive its special attention.
“It is the bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness from their midst they should radiantly and abundantly unfold to the eyes of the delegates by whom they were elected, their plans, their hopes and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. The newly elected National Assembly, during the few days when the Convention is in session, and after the dispersion of the delegates, should seek ways and means to cultivate understanding, facilitate and maintain the exchange of views, deepen confidence, and vindicate by every tangible evidence their one desire to serve and advance the common weal.
"The National Spiritual Assembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and long-standing sessions of the Convention, will have to retain in its hands the final decision on all matters that affect the interests of the Cause—such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and the advancement of the Cause.
"The seating of delegates to the Convention (i. e., the right to decide upon the validity of the credentials of the delegates at a given Convention), is vested in the outgoing National Assembly, and the right to decide who has the voting privilege is also ultimately placed in the hands of the National Spiritual Assembly, either when a local Spiritual Assembly is for the first time being formed in a given locality, or when differences arise between a new applicant and an already established local Assembly.
“Were the National Spiritual Assembly to decide, after mature deliberation, to omit the holding of the Bahá’í Convention and Congress in a given year, then they could, only in such a case, devise ways and means to insure that the annual election of the National Spiritual Assembly should be held by mail, provided it can be conducted with sufficient thoroughness, efficiency and dispatch. It would also appear to me unobjectionable to enable and even to require in the last resort such delegates as cannot possibly undertake the journey to the seat of the Bahá’í Convention to send their votes, for the election of the National Spiritual Assembly only, by mail to the National Secretary.”
Concerning the matter of drawing up the voting list to be used at the annual local Bahá’í elections, the responsibility for this is placed upon each local Spiritual Assembly, and as a guidance in the matter the Guardian has written the following:
“To state very briefly and as adequately as present circumstances permit, the principal factors that must be taken into consideration before deciding whether a person may be regarded a true believer or not: Full recognition of the station of the Forerunner, the Author and the True Exemplar of the Bahá’í Cause, as set forth in ‘Abdu’l-Bahá’s Will and Testament; unreserved acceptance of and submission to whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our Beloved’s sacred Will; and close association with the spirit as well as the form of the present-day Bahá’í administration—these I conceive to be the fundamental and primary considerations that must be fairly, discreetly and thoughtfully ascertained before reaching such a vital decision.”
‘Abdu’l-Bahá’s instructions provide for
the further development of Bahá’í organization
through an International
Spiritual[Page 87]
Assembly to be
elected by the members of
the National Spiritual Assemblies. This
international body has not yet come into
existence, but its special character
has been clearly defined:
“And now, concerning the Assembly (Baytu’l-‘Adl: i. e., 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 day-springs of knowledge and understanding, must be steadfast in God’s Faith, and the wellwishers of all mankind. By this Assembly is meant the Universal Assembly: that is, in each country a secondary Assembly must be instituted, and these secondary Assemblies 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 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. . . . This Assembly enacteth the laws and the executive 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.
“Unto the Most Holy Book everyone must turn, and all that is not expressly recorded therein must be referred to the Universal Assembly. That which this body, either unanimously or by a majority, doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant.”
Even at the present time, the Bahá’ís in all parts of the world maintain an intimate and cordial association by means of regular correspondence and individual visits. This contact of members of different races, nationalities and religious traditions is concrete proof that the burden of prejudice and the historical factors of division can be entirely overcome through the spirit of oneness established by Bahá’u’lláh.
The general student of religion will not fail to note four essential characteristics of Bahá’í administration. The first is its completely successful reconciliation of the usually opposed claims of democratic freedom and unanswerable authority. The second is the entire absence from the Bahá’í Cause of anything approaching the institution of a salaried professional clergy. The Bahá’í conception of religion is one which combines mysticism, which is a sacred personal experience, with practical morality, which is a useful contact between the individual and his fellow man. In the nature of things, some souls are more advanced than others, and the function of spiritual teaching is given special importance in the writings of Bahá’u’lláh and ‘Abdu’l-Bahá. The Bahá’í teacher, however, has no authority over the individual conscience. The individual conscience must be subordinated to the decisions of a duly elected Spiritual Assembly, but this relationship is entirely different in character and results from the relationship of an individual with minister or priest.
The third characteristic is the absence of internal factionalism, that bane of all organized effort, and the sure sign of the presence of spiritual disease. The predominant spirit of unity which distinguishes the Bahá’í Cause in its relation to the world, making its followers strive for reconciliation rather than partisan victory, creates an internal condition, unlike that which exists in movements which accept partisan victory, in one or another form, as their very reason for being. Such movements can but disintegrate from within; the Bahá’í Movement can but grow.
Significant also is the fourth characteristic,
namely that the Bahá’í Cause has within it an
inherent necessity operating slowly but surely
to bring its administration into the hands of
those truly fitted for
the nature of the work. The lesser vision
gives way invariably for the larger
vision,[Page 88]
itself replaced
by the still larger vision in due time.
The result is an inevitable improvement
in the qualities placed at the
service of the Cause, until the highest
attributes of humanity will be enrolled.
In the Bahá’í Cause we are actually witnessing
the fulfillment of that strange and cryptic
saying: “The meek shall inherit the earth.”
That the administrative machinery is not an end in itself but merely the means to spread everywhere the light of faith and brotherhood, is frequently expressed by the Guardian in his general letters, and this brief survey may well close with one of those passages:
“Not by the force of numbers, not by the mere exposition of a set of new and noble principles, not by an organized campaign of teaching—no matter how worldwide and elaborate in its character—not even by the staunchness of our faith or the exaltation of our enthusiasm, can we ultimately hope to vindicate in the eyes of a critical and skeptical age the supreme claim of the Abhá Revelation. One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely the extent to which our own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá’u’lláh.”
EXCERPTS FROM THE WILL AND TESTAMENT OF ‘ABDU’L-BAHÁ
FOREWORD
IT IS significant of the completeness of the Revelation of Bahá’u’lláh that the text of His Book provided for every emergency confronting human souls in this age. The supreme tests of the Bahá’í Faith had in fact already been successfully met during the days which followed the ascension of Bahá’u’lláh in 1892. By the appointment of ‘Abdu’l-Bahá as the Center of His Covenant, Bahá’u’lláh prolonged His own ministry for well-nigh thirty years, a period coinciding with an entire generation and therefore sufficient to withstand the onslaughts of those ambitious persons who arose to overthrow or pervert the Faith from within and without its ranks. For the words of ‘Abdu’l-Bahá, according to the text of this appointment, have equal rank and spiritual validity with those of the Manifestation.
Thus, during the ministry of ‘Abdu’l-Bahá, the Cause of Bahá’u’lláh was not only safeguarded from confusion and division, it was vastly extended into Europe, America and the Far East, and the fundamental literature of the Faith was amplified by ‘Abdu’l-Bahá’s public addresses and Tablets, many of which were directed to the administrative side of Bahá’í service. By 1921, the outer form of this community had been fairly defined in many localities and impressed upon the habits as well as thoughts of the believers.
Despite this fact, it is more than doubtful, it is positively certain, that the worldwide Bahá’í community could not have survived the shock of ‘Abdu’l-Bahá’s passing, and perpetuated its complex unity into the future, had He not made definite provision for a point of unity acceptable to all the believers and a continuance of that administrative authority which is the body of the soul of faith.
These provisions were made in the Will and Testament of 'Abdu’l-Bahá excerpts from which follow. By the appointment of a Guardian of the Bahá’í Cause, ‘Abdu’l-Bahá created an executive head and center possessing unquestioned consecration and capacity for the tremendous task of inspiring the world-wide Bahá’í community to develop along the path of human service marked out for it in the Religion of Bahá’u’lláh. —HORACE HOLLEY.
[Page 89]
ALL-PRAISE to Him who, by the Shield
of His Covenant, hath guarded the Temple
of His Cause from the darts of doubtfulness,
who by the Hosts of His Testament
hath preserved the Sanctuary of His Most
Beneficent Law and protected His Straight
and Luminous Path, staying thereby the
onslaught of the company of Covenant-breakers,
that have threatened to subvert
His Divine Edifice; who hath watched over
His Mighty Stronghold and All-glorious
Faith, through the aid of men whom the
slander of the slanderer affects not, whom
no earthly calling, glory and power can turn
aside from the Covenant of God and His
Testament, established firmly by His clear
and manifest words, writ and revealed by
His All-glorious Pen and recorded in the
Preserved Tablet.
Salutation and praise, blessing and glory rest upon that primal branch of the Divine and Sacred Lote-Tree, grown out, blest, tender, verdant and flourishing from the Twin Holy Trees; the most wondrous, unique and priceless pearl that doth gleam from out the twin surging seas; upon the offshoots of the Tree of Holiness, the twigs of the Celestial Tree, they that in the Day of the Great Dividing have stood fast and firm in the Covenant; upon the Hands (pillars) of the Cause of God that have diffused widely the divine Fragrances, declared His Proofs, proclaimed His Faith, published abroad His Law, detached themselves from all things but Him, stood for righteousness in this world, and kindled the Fire of the Love of God in the very hearts and souls of His servants; upon them that have believed, rested assured, stood steadfast in His Covenant and followed the Light that after My passing shineth from the Day-spring of divine Guidance—for behold! he is the blest and sacred bough that hath branched out from the Twin Holy Trees. Well is it with him that seeketh the shelter of his shade that shadoweth all mankind.
O ye beloved of the Lord! The greatest of all things is the protection of the True Faith of God, the preservation of His Law, the safeguarding of His Cause and service unto His Word. Ten thousand souls have shed streams of their sacred blood in this path, their precious lives they offered in sacrifice unto Him, hastened wrapt in holy ecstasy unto the glorious field of martyrdom, upraised the Standard of God’s Faith and writ with their life—blood upon the Tablet of the world the verses of His divine Unity. The sacred breast of His Holiness, the Exalted One——May my life be a sacrifice unto Him—was made a target to many a dart of woe, and in Mázindarán, the Blessed feet of the Abhá Beauty—May my life be offered up for His loved ones were so grievously scourged as to bleed and be sore wounded. His neck also was put into captive chains and His feet made fast in the stocks. In every hour, for a period of fifty years, a new trial and calamity befell Him and fresh afflictions and cares beset Him. One of them: after having suffered intense vicissitudes, He was made homeless and a wanderer and fell a victim to still new vexations and troubles. In ’Iráq, the Day-star of the world was so exposed to the wiles of the people of malice as to be eclipsed in splendor. Later on He was sent an exile to the Great City (Constantinople) and thence to the Land of Mystery (Adrianople), whence, grievously wronged, He was eventually transferred to the Most Great Prison (’Akká). He whom the world hath wronged—May my life be offered up for His loved ones—was four times banished from city to city, till at last condemned to perpetual confinement, He was incarcerated in this Prison, the prison of highway robbers, of brigands and of manslayers. All this is but one of the trials that have afflicted the Blessed Beauty, the rest being even as grievous as this.
According to the direct and sacred command
of God we are forbidden to utter
slander, are commanded to show forth peace
and amity, are exhorted to rectitude of
conduct, straightforwardness and harmony with
all the kindreds and peoples of the world.
We must obey and be the well-wishers of
the governments of the land, regard disloyalty
unto a just king as disloyalty to
God Himself and wishing evil to the government
a transgression of the Cause of
God.
[Page 90]
O God, my God! Thou seest this
wronged servant of Thine, held fast in the
talons of ferocious lions, of ravening wolves,
of bloodthirsty beasts. Graciously assist me,
through my love for Thee, that I may drink
deep of the chalice that brimmeth over with
faithfulness to Thee and is filled with Thy
bountiful Grace; so that, fallen upon the
dust, I may sink prostrate and senseless
whilst my vesture is dyed crimson with
my blood. This is my wish, my heart’s
desire, my hope, my pride, my glory. Grant,
O Lord my God, and my Refuge, that in
my last hour, my end may even as musk
shed its fragrance of glory! Is there a
bounty greater than this? Nay, by Thy
Glory! I call Thee to witness that no day
passeth but that I quaff my fill from this
cup, so grievous are the misdeeds wrought
by them that have broken the Covenant,
kindled discord, showed their malice, stirred
sedition in the land and dishonored Thee
amidst Thy servants. Lord! Shield Thou
from these Covenant-breakers the mighty
Stronghold of Thy Faith and protect Thy
secret Sanctuary from the onslaught of the
ungodly. Thou art in truth the Mighty,
the Powerful, the Gracious, the Strong.
O God, my God! Shield Thy trusted servants from the evils of self and passion, protect them with the watchful eye of Thy loving-kindness from all rancor, hate and envy, shelter them in the impregnable stronghold of Thy Cause and, safe from the darts of doubtfulness, make them the manifestations of Thy glorious Signs, illumine their faces with the effulgent rays shed from the Day-spring of Thy divine Unity, gladden their hearts with the verses revealed from Thy holy Kingdom, strengthen their loins by Thy all-swaying power that cometh from Thy Realm of Glory. Thou art the All-bountiful, the Protector, the Almighty, the Gracious.
O ye that stand fast in the Covenant! When the hour cometh that this wronged and broken-winged bird will have taken its flight unto the Celestial Concourse, when it will have hastened to the Realm of the Unseen and its mortal frame will have been either lost or hidden beneath the dust, it is incumbent upon the Afnan, that are steadfast in the Covenant of God, and have branched from the Tree of Holiness; the Hands (pillars) of the Cause of God—the glory of the Lord rest upon them—and all the friends and loved ones, one and all to bestir themselves and arise with heart and soul and in one accord, to diffuse the sweet savors of God, to teach His Cause and to promote His Faith. It behooveth them not to rest for a moment, neither to seek repose. They must disperse themselves in every land, pass by every clime and travel throughout all regions. Bestirred, without rest and steadfast to the end they must raise in every land the triumphal cry “O Thou the Glory of Glories!” (Ya-Bahá’u’l-Abhá), must achieve renown in the world wherever they go, must burn brightly even as a candle in every meeting and must kindle the flame of divine love in every assembly; that the light of truth may rise resplendent in the midmost heart of the world, that throughout the East and throughout the West a vast concourse may gather under the shadow of the Word of God, that the sweet savors of holiness may be diffused, that faces may shine radiantly, hearts be filled with the divine spirit and souls be made heavenly.
In these days, the most important of all things is the guidance of the nations and peoples of the world. Teaching the Cause is of utmost importance for it is the head corner-stone of the foundation itself. This wronged servant has spent his days and nights in promoting the Cause and urging the peoples to service. He rested not a moment, till the fame of the Cause of God was noised abroad in the world and the celestial strains from the Abhá Kingdom roused the East and the West. The beloved of God must also follow the same example. This is the secret of faithfulness, this is the requirement of servitude to the Threshold of Baha!
The disciples of Christ forgot themselves
and all earthly things, forsook all their cares
and belongings, purged themselves of self
and passion and with absolute detachment
scattered far and wide and engaged in calling
the peoples of the world to the divine
Guidance, till at last they made the world
another world, illumined the surface of the
[Page 91]
earth and even to their last
hour proved self—sacrificing in the pathway of
that Beloved One of God. Finally in various lands
they suffered glorious martyrdom. Let them
that are men of action follow in their footsteps!
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 expounder of the words of God and after him will succeed the first-born of his lineal descendants.
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 His Holiness, 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! The mighty stronghold shall remain impregnable and safe through obedience to him who is the guardian of the Cause of God. It is incumbent upon the members of the House of Justice, upon all the Aghsán, the Afnán the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the guardian of the Cause of God, to turn unto him and be lowly before him. He that opposeth him hath opposed the True One, will make a breach in the Cause of God, will subvert His word and will become a manifestation of the Center of Sedition. Beware, beware, lest the days after the ascension (of Bahá’u’lláh) be repeated when the Center of Sedition waxed haughty and rebellious and with divine Unity for his excuse deprived himself and perturbed and poisoned others. No doubt every vain-glorious one that purposeth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold, would he seize upon divers measures and various pretexts that he may separate the gathering of the people of Bahá. 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!
O ye beloved of the Lord! It is incumbent upon the guardian of the Cause of God to appoint in his own lifetime 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.
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
guard[Page 92]
ian 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.
This assent must be given in such
wise as the assenting and dissenting voices
may not be distinguished (i.e., secret ballot).
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.
This body of the Hands of the Cause of God is under the direction of the guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the Light of Divine Guidance that causeth all the universe to be illumined. To disregard, though it be for a moment, this absolute command which is binding upon everyone, is in nowise permitted, that the existent world may become even as the Abhá Paradise, that the surface of the earth may become heavenly, that contention and conflict amidst peoples, kindreds, nations and governments may disappear, that all the dwellers on earth may become one people and one race, that the world may become even as one home. Should differences arise they shall be amicably and conclusively settled by the Supreme Tribunal, that shall include members from all the governments and peoples of the world.
O ye beloved of the Lord! In this sacred Dispensation, conflict and contention are in nowise permitted. Every aggressor deprives himself of God’s grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightforwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. So intense must be the spirit of love and loving-kindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations earthly. Thus man must strive that his reality may manifest virtues and perfections, the light whereof may shine upon everyone. The light of the sun shineth upon all the world and the merciful showers of Divine Providence fall upon all peoples. The vivifying breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board. In like manner, the affections and loving-kindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in nowise permitted.
Wherefore, O my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, good-will and friendliness; that all the world of being may be filled with the holy ecstasy of the grace of Bahá, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the World may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they poison your lives sweeten their souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful!
[Page 93]
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.
O ye beloved of the Lord! It is incumbent upon you to be submissive to all monarchs that are just and show your fidelity to every righteous king. Serve ye the sovereigns of the world with utmost truthfulness and loyalty. Show obedience unto them and be their well—wishers. Without their leave and permission do not meddle with political affairs, for disloyalty to the just sovereign is disloyalty to God Himself.
This is my counsel and the commandment of God unto you. Well is it with them that act accordingly.
By the Ancient Beauty! This wronged one hath in nowise borne nor doth He bear a grudge against anyone; towards none doth He entertain any ill-feeling and uttereth no word save for the good of the world. My supreme obligation, however, of necessity, prompteth Me to guard and preserve the Cause of God. Thus, with the greatest regret, I counsel you say: “Guard ye the Cause of God, protect His law and have the utmost fear of discord. This is the foundation of the belief of the people of Bahá—May my life be offered up for them. His Holiness, the Exalted One (the Báb), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the Abhá Beauty—May my life be a sacrifice for His steadfast friends—-is the Supreme Manifestation of God and the Day-spring of His Most Divine Essence. All others are servants unto Him and do His bidding.” 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. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant. By this House is meant that Universal House of Justice which is to be elected from all countries—that is, from those parts in the East and West where the loved ones are to be found—after the manner of the customary elections in western countries, such as those of England.
O ye beloved of the Lord! Strive with all your heart to shield the Cause of God from the onslaught of the insincere, for souls such as these cause the straight to become crooked and all benevolent efforts to produce contrary results.
God, my God! I call Thee, Thy Prophets and Thy Messengers, Thy Saints and Thy Holy Ones, to witness that I have declared conclusively Thy Proofs unto Thy loved ones and set forth clearly all things unto them, that they may watch over Thy Faith, guard Thy Straight Path and protect Thy Resplendent Law. Thou art, verily, the All-knowing, the All-wise!
Whosoever, and whatsoever meeting, becometh a hindrance to the diffusion of the Light of Faith, let the loved ones give them counsel and say: “Of all the gifts of God the greatest is the gift of Teaching. It draweth unto us the Grace of God and is our first obligation. Of such a gift how can we deprive ourselves? Nay, our lives, our
The upper room (on the right) wherein Qurratu’l-‘Ayn was held in captivity prior to her martyrdom in Tihrán.
[Page 95]
goods, our comforts, our rest,
we offer them all as a sacrifice for the Abhá
Beauty and teach the Cause of God.” Caution and
prudence, however, must be observed even
as recorded in the Book. The veil must in
no wise be suddenly rent asunder.
The Glory of Glories rest upon you!
O ye the faithful loved ones of ‘Abdu’l-Bahá! It is incumbent upon you to take the greatest care of Shoghi Effendi, the twig that hath branched from the fruit given forth by the two hallowed and Divine Lote-Trees, that no dust of despondency and sorrow may stain his radiant nature, that day by day he may wax greater in happiness, in joy and spirituality, and may grow to become even as a fruitful tree.
For he is, after ‘Abdu’l-Bahá, the Guardian of the Cause of God. The Afnán, the Hands (pillars) of the Cause and the beloved of the Lord must obey him and turn unto him. He that obeyeth him not, hath not obeyed God; he that turneth away from him, hath turned away from God and he that denieth him, hath denied the True One. Beware lest anyone falsely interpret these Words, and like unto them that have broken the Covenant after the Day of Ascension (of Bahá’u’lláh), advance a pretext, raise the standard of revolt, wax stubborn and open wide the door of false interpretation. To none is given the right to put forth his own opinion or express his particular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error. The Glory of Glories rest upon you!
THE SPIRIT AND FORM OF BAHÁ’Í ADMINISTRATION
“And now as I look into the future, I hope to see the friends at all times, in every land, and of every shade of thought and character, voluntarily and joyously rallying round their local and in particular their national centers of activity, upholding and promoting their interests with complete unanimity and contentment, with perfect understanding, genuine enthusiasm, and sustained vigor. This indeed is the one joy and yearning of my life, for it is the fountain-head from which all future blessings will flow, the broad foundation upon which the security of the Divine Edifice must ultimately rest.” —SHOGHI
FOREWORD
THE 1926-1927 National Spiritual Assembly of
the Bahá’ís of the United States
and Canada completed a task which, while
pertaining to the outer and more material
aspects of the Cause, nevertheless has a
special significance for its spirit and inward
sacred purpose. This task consisted in
creating a legal form which gives proper
substance and substantial character to
the administrative processes embodied in the
Bahá’í Teachings. The form adopted was
that known as a Voluntary Trust, a species
of corporation recognized under the common
law and possessing a long and interesting
history. The famous Covenant adopted
by the Pilgrim Fathers on the Mayflower,
first legal document in American history,
is of the same nature as the Declaration of
Trust voted by the National Spiritual Assembly.
This Declaration of Trust, with
its attendant By-Laws, is published for the
information of the Bahá’ís of the world.
Careful examination of the Declaration and
its By-Laws will reveal the fact that this
document contains no arbitrary elements
nor features new to the Bahá’í Cause. On
the contrary, it represents a most conscientious
effort to reflect those very administrative
principles and elements already set
forth in the letters of the Guardian, Shoghi
Effendi, and already determining the methods
and relationships of Bahá’í
collective[Page 96]
association.
The provision both in the Declaration and
in the By-Laws for amendments
in the future will permit the National
Spiritual Assembly to adapt this document
to such new administrative elements or
principles as the Guardian may at any time
give forth. The Declaration, in fact, is
nothing more or less than a legal parallel
of those moral and spiritual laws of unity
inherent in the fulness of the Bahá’í
Revelation and making it the fulfilment of the
ideal of Religion in the social as well as
spiritual realm. Because in the Bahá’í Faith
this perfect correspondence exists between
spiritual and social laws, the Bahá’ís believe
that administrative success is
identical with moral success; and that nothing
less than the true Bahá’í spirit of devotion
and sacrifice can inspire with effective power
the world-wide body of unity, revealed by
Bahá’u’lláh. Therefore it has seemed fitting
and proper to accompany the Declaration
of Trust with excerpts from the letters of
Shoghi Effendi which furnished the source
whence the provisions of the Declaration
were drawn, and which furthermore give
due emphasis to that essential spirit without
which any and every social or religious form
is but a dead and soulless body.—HORACE HOLLEY.
DECLARATION OF TRUST
By the National Spiritual Assembly of the Bahá’ís of the United States and Canada
WE, Allen B. McDaniel of Washington,D. C., Horace Holley of New York City, N. Y., Carl Scheffler of Evanston, Ill., Roy C. Wilhelm of West Englewood, N. J., Florence Morton of Worcester, Mass., Amelia Collins of Princeton, Mass., ‘Ali-Kuli Khan of New York City, N. Y., Mountfort Mills of New York City, N. Y., and Siegfried Schopflocher of Montreal, Quebec, Canada, duly chosen by the representatives of the Bahá’ís of the United States and Canada at the Annual Meeting held at San Francisco, Calif., on April 29, April 30, May 1, and May 2, 1926, to be the National Spiritual Assembly of the Bahá’ís of the United States and Canada, with full power to establish a Trust as hereinafter set forth, hereby declare that from this date the powers, responsibilities, rights, privileges and obligations reposed in said National Spiritual Assembly of the Bahá’ís of the United States and Canada by Bahá’u’lláh, Founder of the Bahá’í Faith, by ‘Abdu’l-Bahá, its Interpreter and Exemplar, and by Shoghi Effendi, its Guardian, shall be exercised, administered and carried on by the above—named National Spiritual Assembly and their duly qualified successors under this Declaration of Trust.
The National Spiritual Assembly in adopting this form of association, union and fellowship, and in selecting for itself the designation of Trustees of the Bahá’ís of the United States and Canada, does so as the administrative body of a religious community which has had continuous existence and responsibility for over eighteen years. In consequence of these activities the National Spiritual Assembly is called upon to administer such an ever-increasing diversity and volume of affairs and properties for the Bahá’ís of the United States and Canada, that we, its members, now feel it both desirable and necessary to give our collective functions more definite legal form. This action is taken in complete unanimity and with full recognition of the sacred relationship thereby created. We acknowledge in behalf of ourselves and our successors in this Trust the exalted religious standard established by Bahá’u’lláh for Bahá’í administrative bodies in the utterance: "Be ye Trustees of the Merciful One among men”; and seek the help of God and His guidance in order to fulfill that exhortation.
ARTICLE I
The name of said Trust shall be the National Spiritual Assembly of the Bahá’ís of the United States and Canada.
ARTICLE II
Sharing the ideals and assisting the efforts of our fellow Bahá’ís to establish, uphold and promote the spiritual, educational and humanitarian teachings of human brotherhood, radiant faith, exalted character and selfless love revealed in the lives and utterances of all the Prophets and Messengers of God, Founders of the world’s revealed religions—and given renewed creative energy and universal application to the conditions of this age in the life and utterances of Bahá’u’lláh—we declare the purposes and objects of this Trust to be to administer the affairs of the Cause of Bahá’u’lláh for the benefit of the Bahá’ís of the United States and Canada according to the principles of Bahá’í affiliation and administration created and established by Bahá’u’lláh, defined and explained by ‘Abdu’l-Bahá, and amplified and applied by Shoghi Effendi and his duly constituted successor and successors under the provision of the Will and Testament of ‘Abdu’l-Bahá.
These purposes are to be realized by means of devotional meetings; by public meetings and conferences of an educational, humanitarian and spiritual character; by the publication of books, magazines and newspapers; by the construction of temples of universal worship and of other institutions and edifices for humanitarian service; by supervising, unifying, promoting and generally administering the activities of the Bahá’ís of the United States and Canada in the fulfillment of their religious offices, duties and ideals; and by any other means appropriate to these ends, or any of them.
Other purposes and objects of this Trust are:
a. The right to enter into, make, perform and carry out contracts of every sort and kind for the furtherance of the objects of this Trust with any person, firm, association, corporation, private, public or municipal or body politic, or any state, territory or colony thereof, or any foreign government; and in this connection, and in all transactions under the terms of this Trust, to do any and all things which a co-partnership or natural person could do or exercise, and which now or hereafter may be authorized by law.
b. To hold and be named as beneficiary under any trust established by law or otherwise or under any will or other testamentary instrument in connection with any gift, devise, or bequest in which a trust or trusts is or are established in any part of the world as well as in the United States and Canada; to receive gifts, devises or bequests of money or other property .
c. All and whatsoever the several purposes and objects set forth in the written utterances of Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi, under which certain jurisdiction, powers and rights are granted to National Spiritual Assemblies.
d. Generally to do all things and acts which in the judgment of said Trustees, i.e., the National Spiritual Assembly of the Bahá’ís of the United States and Canada, are necessary, proper and advantageous to promote the complete and successful administration of this Trust.
ARTICLE III
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Section 1. All persons, firms, corporations and associations extending credit to, contracting with or having any claim against the Trustees, i.e., the National Spiritual Assembly, and the members thereof, of any character whatsoever, whether legal or equitable and whether arising out of contract or tort, shall look solely to the funds of the Trust and to the property of the Trust estate for payment or indemnity, or for the payment of any debt, damage, judgment or decree or any money that may otherwise become due or payable from the Trustees, so that neither the Trustees nor any of them, nor any of their officers or agents appointed by them hereunder, nor any beneficiary or beneficiaries herein named shall be personally liable therefor.
Section 2. Every note, bond, proposal,
obligation or contract in writing or
other[Page 98]
agreement or instrument
made or given
under this Trust shall be explicitly executed
by the National Spiritual Assembly, as
Trustees by their duly authorized officers
or agents.
ARTICLE IV
The Trustees, i.e., the National Spiritual Assembly, shall adopt for the conduct of the affairs entrusted to them under this Declaration of Trust, such by-laws, rules of procedure or regulations as are required to define and carry on its own administrative functions and those of the several local and other elements composing the body of the Bahá’ís of the United States and Canada, not inconsistent with the terms of this instrument and all in accordance with the explicit instructions given us to date by Shoghi Effendi, Guardian of the Cause of Bahá’u’lláh, which instructions are already known to the Bahá’ís of the United States and Canada and accepted by them in the government and practice of their religious affairs.
ARTICLE V
The central office of this Trust shall be located in the City of New York, State of New York, United States of America.
ARTICLE VI
The seal of this Trust shall be circular in form, bearing the following description: National Spiritual Assembly of the Bahá’ís of the United States and Canada. Declaration of Trust, 1927.
ARTICLE VII
This Declaration of Trust may be amended by majority vote of the National Spiritual Assembly of the Bahá’ís of the United States and Canada at any special meeting duly called for that purpose, provided that at least thirty (30) days prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
By-Laws of the National Spiritual Assembly
ARTICLE I
THE National Spiritual Assembly, in the fulfillment of its sacred duties under this Trust, shall have exclusive jurisdiction and authority over all the activities and affairs of the Bahá’í Cause throughout the United States and Canada, including paramount authority in the administration of this Trust. It shall endeavor to stimulate, unify and co-ordinate the manifold activities of the local Spiritual Assemblies (hereinafter defined) and of individual Bahá’ís in the United States and Canada and by all possible means assist them to promote the oneness of mankind. It shall be charged with the recognition of such local Assemblies, the scrutiny of local membership rolls, the calling of the Annual Meeting or special meetings and the seating of delegates to the Annual Meeting and their apportionment among the various local Bahá’í communities. It shall appoint all national Bahá’í committees and shall supervise the publication and distribution of Bahá’í literature, the reviewing of all writings pertaining to the Bahá’í Cause, the construction and administration of the Mashriqu’l-Adhkár and its accessory activities, and the collection and disbursement of all funds for the carrying on of this Trust. It shall decide whether any matter lies within its own jurisdiction or within the jurisdiction of any local Spiritual Assembly. It shall, in such cases as it considers suitable and necessary, entertain appeals from the decisions of local Spiritual Assemblies and shall have the right of final decision in all cases where the qualification of an individual or group for continued voting rights and membership in the Bahá’í body is in question. It shall furthermore represent the Bahá’ís of the United States and Canada in all their co-operative and spiritual activities with the Bahá’ís of other lands, and shall constitute the sole electoral body of the United States and Canada in the formation of the Universal House of Justice provided for in the Sacred Writings of the Bahá’í Cause. Above all, the National Spiritual Assembly shall ever{{bwpage|3|99}seek to attain that station of unity in devotion to the Revelation of Bahá’u’lláh which will attract the confirmations of the Holy Spirit and enable the Assembly to serve the founding of the Most Great Peace. In all its deliberation and action the National Assembly shall have constantly before it as Divine guide and standard the utterance of Bahá’u’lláh:
“It behooveth them (i.e., Spiritual Assemblies) to be the trusted ones of the Merciful among men and to consider 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.”
ARTICLE II
The Bahá’ís of the United States and Canada, for whose benefit this Trust has been established, shall consist of all persons resident in the United States and Canada who are recognized by the National Spiritual Assembly as having fulfilled the requirements of voting membership in a local Bahá’í community. To become a voting member of a Bahá’í community a person shall— a. Be a resident of the locality defined by the area of jurisdiction of the local Spiritual Assembly, as provided by Article VII, Section 12, of this instrument. b. Have attained the age of 21 years. c. Have established to the satisfaction of the local Spiritual Assembly, subject to the approval of the National Assembly, that he possesses the qualifications of Bahá’í faith and practice, required under the following standard: Full recognition of the station of the Forerunner (the Báb), the Author (Bahá’u’lláh), and ‘Abdu’l-Bahá the True Exemplar of the Bahá’í Cause: unreserved acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of ‘Abdu’l-Bahá’s sacred Will; and close association with the spirit as well as the form of present-day Bahá’í administration throughout the world.
ARTICLE III
The National Assembly shall consist of nine members chosen from among the Bahá’ís of the United States and Canada, who shall be elected by the said Bahá’ís in manner hereinafter provided, and who shall continue in office for the period of one year, or until their successors shall be elected.
ARTICLE IV
The officers of the National Spiritual Assembly shall consist of a Chairman, ViceChairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.
ARTICLE V
The first meeting of a newly-elected National Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be held at a time and place to be fixed by a majority vote of the Assembly, as hereinafter provided.
ARTICLE VI
Five members of the National Assembly
present at a meeting shall constitute a
quorum, and a majority vote of those
present and constituting a quorum shall
be sufficient for the conduct of business,
except as otherwise provided in these By-Laws, and
with due regard to the principle of unity
and cordial fellowship involved in the
institution of a Spiritual Assembly.
The[Page 100]
transactions and
decisions of the National
Assembly shall be recorded at each meeting
by the Secretary, who shall supply copies
of the minutes to the Assembly members
after each meeting, and preserve the minutes
in the official records of the Assembly.
ARTICLE VII
Whenever in any locality of the United States and Canada, be it city, town or village, the number of Bahá’ís resident therein recognized by the National Spiritual Assembly exceeds nine, these may on April 21st of any year convene and elect by plurality vote a local administrative body of nine members, to be known as the Spiritual Assembly of the Bahá’ís of that community. Every such Spiritual Assembly shall be elected annually thereafter upon each successive 21st day of April. The members shall hold office for the term of one year and until their successors are elected and qualified.
When, however, the number of Bahá’ís in any community is exactly nine, these may on April 21st of any year, or in successive years, constitute themselves the local Spiritual Assembly by joint declaration. Upon the recording of such declaration by the Secretary of the National Spiritual Assembly, said body of nine shall become established with the rights, privileges and duties of a local Spiritual Assembly as set forth in this instrument.
Section 1. Each newly-elected local Spiritual Assembly shall at once proceed in the manner indicated in Articles IV and V of these By-Laws to the election of its officers, who shall consist of a Chairman, ViceChairman, Secretary and Treasurer, and such other officers as the Assembly finds necessary for the conduct of its business and the fulfillment of its spiritual duties. Immediately thereafter the Secretary chosen shall transmit to the Secretary of the National Assembly the names of the members of the newly-elected Assembly and a list of its officers.
Section 2. The general powers and duties of a local Spiritual Assembly shall be as set forth in the writings of Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi.
Section 3. Among its more specific duties, a local Spiritual Assembly shall have full jurisdiction of all Bahá’í activities and affairs within the local community, subject, however, to the exclusive and paramount authority of the National Spiritual Assembly as defined herein.
Section 4. Vacancies in the membership of a local Spiritual Assembly shall be filled by election at a special meeting of the local Bahá’í community duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the local Assembly impossible, the election shall be held under the supervision of the National Spiritual Assembly.
Section 5. The business of the local Assembly shall be conducted in like manner as provided for the deliberations of the National Assembly in Article VI above.
Section 6. The local Assembly shall pass upon and approve the qualifications of each member of the Bahá’í community before such members shall be admitted to voting membership; but where an individual is dissatisfied with the ruling of the local Spiritual Assembly upon his Bahá’í qualifications, such individual may appeal from the ruling to the National Assembly, which shall thereupon take jurisdiction of and finally decide the case.
Section 7. On or before the 1st day of February of each year the Secretary of each local Assembly shall send to the Secretary of the National Assembly a duly certified list of the voting members of the local Bahá’í community for the information and approval of the National Assembly.
Section 8. All matters arising within a local Bahá’í community which are of purely local interest and do not affect the national interests of the Cause shall be under the primary jurisdiction of the Spiritual Assembly of that locality; but decision whether a particular matter involves the interest and welfare of the national Bahá’í body shall rest with the National Spiritual Assembly.
Section 9. Any member of a local Bahá’í
community may appeal from a decision
of his Spiritual Assembly to the National
Assembly, which shall determine whether it
shall take jurisdiction of the matter or leave
it to the local Spiritual Assembly for
re[Page 101]
consideration.
In the event that the National
Assembly assumes jurisdiction of the
matter, its finding shall be final.
Section 10. Where any dissension exists within a local Bahá’í community of such a character that it cannot be remedied by the efforts of the local Spiritual Assembly, this condition shall be referred by the Spiritual Assembly for consideration to the National Spiritual Assembly, whose action in the matter shall be final.
Section 11. All questions arising between two or more local Spiritual Assemblies, or between members of different Bahá’í communities, shall be submitted in the first instance to the National Assembly, which shall have original and final jurisdiction in all such matters.
Section 12. The sphere of jurisdiction of a local Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in any Bahá’í community, shall be the locality included within the civil limits of the city, town or village, but Bahá’ís who reside in adjacent, outlying or suburban districts and can regularly attend the meetings of the local Bahá’í community, may be enrolled on the membership list of the adjacent Spiritual Assembly and enjoy full voting rights pending the establishment of a local Spiritual Assembly in their home community.
All differences of opinion concerning the sphere of jurisdiction of any local Spiritual Assembly or concerning the affiliation of any Bahá’í or group of Bahá’ís in the United States and Canada shall be referred to the National Spiritual Assembly, whose decision in the matter shall be final.
ARTICLE VIII
The Annual Meeting of the National Spiritual Assembly at which its members shall be elected shall be known as the National Convention of the Bahá’ís of the United States and Canada, and shall be held at a time and place to be fixed by the National Assembly, which shall give sixty days notice of the meeting to each local Bahá’í community through its Spiritual Assembly. The National Assembly shall at the same time inform each Spiritual Assembly of the number of delegates to the Convention it has assigned to the local Bahá’í community in accordance with the principle of proportionate representation in such manner that the entire number of delegates composing the National Convention shall be ninety-five. Upon receipt of this notice each local Spiritual Assembly shall, within a convenient period and after giving due and sufficient notice thereof, call a meeting of the voting members on its rolls for the purpose of electing their delegate or delegates to the National Convention; and, not later than thirty days before the date of the Convention, the Secretary of each local Spiritual Assembly shall certify to the Secretary of the National Spiritual Assembly the names and addresses of the delegates so elected.
Section 1. All delegates to the Convention shall be elected by plurality vote. Members who for illness or other unavoidable reasons are unable to be present at the election in person shall have the right to transmit their ballots by mail or telegram under conditions satisfactory to the local Spiritual Assembly.
Section 2. All delegates to be seated at the Convention must be enrolled as voting members of the Bahá’í community represented by them.
Section 3. The rights and privileges of a delegate may not be assigned nor may they be exercised by proxy.
Section 4. The recognition and seating of delegates to the National Convention shall be vested in the National Spiritual Assembly.
Section 5. Delegates unable to be present in person at the Convention shall have the right to vote for members of the National Spiritual Assembly by mail or telegram under such conditions as may be indicated by the National Assembly.
Section 6. If in any year the National Spiritual Assembly shall consider that it is impracticable or unwise to assemble together the delegates to the National Convention, the National Spiritual Assembly shall provide ways and means by which the business of the Convention may be conducted by correspondence or telegram. Any action taken under such circumstances shall be by a majority vote of all the delegates.
Section 7. The presiding officer of the National Spiritual Assembly present at the
Bahá’u’lláh’s favorite seat, under the mulberry trees, in the garden of Ridván.
A glimpse of the Ridván, on the banks of the River Belus, near ‘Akká.
[Page 103]
National Convention
shall call to order the delegates, who
shall then proceed to the
permanent organization of the meeting,
electing a presiding officer, a Secretary and
such other officers as are necessary for the
proper conduct of the business of the Convention.
Section 8. The principal business of the National Convention shall be the election of the nine members of the incoming National Spiritual Assembly, the consideration of the reports of the financial and other activities of the outgoing National Assembly and its various committees, and deliberation upon the affairs of the Bahá’í Cause in general, it being understood, however, in accordance with the principles of Bahá’í administration defined by the Guardian that all deliberation and action of the delegates at the National Convention, other than the election of the members of the incoming National Spiritual Assembly, shall constitute merely advice and recommendation for consideration by the said Assembly, final decision on all matters concerning the affairs of the Bahá’í Cause in the United States and Canada being vested solely in that body.
Section 9. The general order of business to be taken up at the National Convention shall be prepared by the National Spiritual Assembly, but any and all matters pertaining to the Cause introduced by any of the delegates may upon motion and vote be taken up as part of the deliberations of the Convention.
Section 10. The election of the members of the National Spiritual Assembly shall be by plurality vote of the delegates recognized by the outgoing National Spiritual Assembly, i. e., the members elected shall be the nine persons receiving the greatest number of votes on the first ballot cast by delegates present at the Convention and delegates whose ballot has been transmitted to the Secretary of the National Spiritual Assembly by mail or telegram. In case by reason of a tie vote or votes the full membership is not determined on the first ballot, then one or more additional ballots shall be taken until all nine members are elected.
Section 11. All official business transacted at the National Convention shall be recorded and preserved in the records of the National Assembly.
Section 12. After the termination of the National Convention and until the next such Annual Meeting has been called in session, the delegates shall continue as a consultative body capable of rendering a distinctive service to the work of the Cause, and they shall make every effort to contribute to the unified spirit, information and useful action of the National Spiritual Assembly throughout the year.
Section 13. Vacancies in the membership of the National Spiritual Assembly shall be filled by a plurality vote of the delegates composing the Convention which elected the Assembly, the ballot to be taken by correspondence or in any other manner decided upon by the National Spiritual Assembly.
ARTICLE IX
Where the National Spiritual Assembly has been given in these By-Laws exclusive and final jurisdiction, and paramount executive authority, in all matters pertaining to the activities and affairs of the Bahá’í Cause in the United States and Canada, it is understood that any decision made or action taken upon such matters shall be subject in every instance to ultimate review and approval by the Guardian of the Cause or the Universal House of Justice.
ARTICLE X
Whatever functions and powers are not specifically attributed to local Spiritual Assemblies in these By-Laws shall be considered vested in the National Spiritual Assembly, which body is authorized to delegate such discretionary functions and powers as it deems necessary and advisable to the local Spiritual Assemblies within its jurisdiction.
ARTICLE XI
In order to preserve the spiritual character
and purpose of Bahá’í elections, the
practice of nominations or any other electoral
method detrimental to a silent and
prayerful election shall not prevail, so that
each elector may vote for none but
those[Page 104]
whom prayer and
reflection have inspired him to uphold.
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 as members of local or national Spiritual Assemblies are:
To win by every means in their power the confidence and affection of those 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 of their affairs of self-contained aloofness, the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness and of every word and deed that may savor of partiality, self-centeredness 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.
ARTICLE XII
These By-Laws may be amended by majority vote of the National Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
EXCERPTS FROM THE LETTERS OF SHOGHI EFFENDI
FOREWORD
"High aims and pure motives, however laudable in themselves, will surely not suffice if unsupported by measures that are practicable and methods that are sound. Wealth of sentiment, abundance of good will and effort, will prove of little avail if we should fail to exercise discrimination and restraint and neglect to direct their flow along the most profitable channels. The unfettered freedom of the individual should be tempered with mutual consultation and sacrifice, and the spirit of initiative and enterprise should be reinforced by a deeper realization of the supreme necessity for concerted action and a fuller devotion to the common weal.”—SHOGHI EFFENDI.
THE character of Bahá’í unity and administration is such that its full power and significance can only be manifest when the believers are not only thoroughly informed but imbued with the true spirit of co-operation.
The ideal text book for this study is, of course, the published letters of Shoghi Effendi, since that volume includes important extracts from the Master’s Will and Testament and also the Declaration of Trust and By-Laws adopted by the National Assembly and approved by the Guardian and recommended by him as the model to be fellowed by all other National Assemblies. Conscientious study and discussion of the Guardian’s letters will produce a body of believers capable of carrying out all the spiritual and material teachings of the Cause.
In order to maintain a true balance between the Teachings that apply to the spiritual phases of the Cause and those that apply to the administrative elements, it might be well to trace the sequence of authority by which the text of the Revelation has successively come into being.
The foundation of the Cause for American believers
is Bahá’u’lláh and not the
Báb, for the reason that no American believer
participated in the Cause during the
era when the Báb was the expression of
the Divine Will. We, therefore, never
shared the experience of those Persian
be[Page 105]
lievers whose devotion
was first directed
toward the Báb and, after His martyrdom,
transferred to Bahá’u’lláh. Here, in the
West, we have on the contrary accepted
the station of the Báb as the result of our
acceptance of Bahá’u’lláh and we appreciate
the vital importance of the Báb’s mission and
the majesty of His life in the
light of the statements made by Bahá’u’lláh
and ‘Abdu’l-Bahá concerning Him.
For American believers, therefore, the starting point of spiritual authority for this age is Bahá’u’lláh. Those who accept the station of Bahá’u’lláh can only fulfill their obedience by accepting also those passages in His Writings which concern the appointment of ‘Abdu’l-Bahá as the Center of His Covenant. These passages are found in Bahá’í Scriptures, paragraphs 527, 529, 540 and 541. Most American believers also were not called upon to undergo the test of transferring their loyalty and allegiance to ‘Abdu’l-Bahá after Bahá’u’lláh’s ascension. The few who failed in this test justified themselves by the argument that Bahá’u’lláh had written that another Manifestation would not come for a full thousand years, and that, consequently, the station filled by the Master was in contradiction to the revealed text of the Holy Book. Knowing the Master’s life and message as we do at the present time, it is possible for us now to realize that the appointment of ‘Abdu’l-Bahá was not equivalent to the coming of another Manifestation but was rather the direct prolongation and extension of the Manifestation of Bahá’u’lláh. The Master’s prayer, found in Bahá’í Scriptures at the beginning of the second part which contains quotations from the writings of ‘Abdu’l-Bahá, makes it perfectly clear that the Master fulfilled His appointment by selfless servitude to the Revelation of Bahá’u’lláh. The one was as the root and the other the trunk or "Greatest Branch” of the same tree. The one was as the Sun of Truth, the other the rays by which the sun is made visible and effective throughout the world.
As far as the believers are concerned, the words of ‘Abdu’l-Bahá have the same authority as those of Bahá’u’lláh. The Master, therefore, had the power to leave a Will and Testament to guide the believers and control the work of the Cause after His own ascension.
Although the beginnings of Bahá’í administration were made during the Master's lifetime, His words and efforts were directed far more toward the awakening of hearts and illumination of minds than toward the development of formal administrative bodies. During the Master’s lifetime, all the powers and functions now exercised in Bahá’í administrative bodies were concentrated in Him. Nevertheless, anyone who makes a careful study of the Tablets published in the three volumes of Tablets of ‘Abdu’l-Bahá, and the Tablets published in the bound volumes of the Star of the West, can trace very clearly the gradual evolution of the local and National Assemblies as they exist today. For example, the Master instructed the annual Bahá’í Convention to select the Temple design, and it is incredible that this authority would have been given the delegates from the local Assemblies unless the Master had felt that this responsibility would be rightly fulfilled.
The student of Bahá’í administration should also give particular attention to the Tablet revealed to the Chicago Assembly, in which that body was addressed as “The House of Justice” and also to the Tablet published on page 107, Vol. 10 of the Star of the West, in which the Master informed the American believers, through Dr. Zia Bagdadi, that as conditions changed new instructions would be sent. This is a clear indication that, following the greatest change of all—the Master’s own ascension —the American believers could expect definite instructions enabling them to meet such an emergency.
The next significant document, in the
order of time, is, of course, the Master’s
Will and Testament, appointing Shoghi Effendi
to the station of Guardian of the
Cause and outlining the institutions of the
National and International Houses of Justice
and the Hands of the Cause. The
Master’s Will and Testament terminates the
Revelation in this age as far as its writings
are concerned. With the closing of the
Book, the Cause entered upon the era of
establishing the institutions which will
re[Page 106]
flect in the material
world blessings already
disclosed in the world of the heart.
It was inevitable that our efforts to administer the affairs of the Cause locally and nationally during the years preceding the appointment of the Guardian should have reflected the manners and habits of the society in which we lived. The years since November 28, 1921, have, consequently, been largely devoted to the elimination of any non-Bahá’í views which might exist and to our re-education in Bahá’í administration by the Guardian.
Perhaps none of us will understand the real blessings of the institutions given us in this age until the institutions and organizations of the society in which we live come to further collapse. Under such conditions the unity of the friends in the Guardian and the institutions and Bahá’í bodies he is perfecting would be an ark of safety not only for the believers but for the world. Every step we take toward fuller understanding of these institutions at the present time is a contribution to the welfare of the Cause as necessary as our study and practice of the spiritual Teachings.
The culmination of Bahá’í administration was indicated by the Guardian in his letter published in the spring of 1929 under the title The World Order of Bahá’u’lláh. As we learn to solve the local and national problems that continue to arise from time to time, and perceive how only the personal ego can blind us to the privilege of obedience to responsible Bahá’í bodies, we shall collectively draw nearer to the complete fulfillment of that world order which is the Divine Kingdom on earth. —HORACE HOLLEY.
To the Members of the National Spiritual Assembly of the Bahá’ís of the United State and Canada.
Dearly-beloved co-workers: I have been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly expressed, by one who is wholly misinformed as to the true precepts of the Cause, regarding the validity of institutions that stand inextricably interwoven with the Faith of Bahá’u’lláh. Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the unyielding tenacity of the faith of the American believers, if I venture to dwell upon what seems to me appropriate observations at the present stage of the evolution of our beloved Cause. I am indeed inclined to welcome these expressed apprehensions inasmuch as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and character of the institutions which stand at the very basis of the world order ushered in by Bahá’u’lláh. We should feel truly thankful for such futile attempts to undermine our beloved Faith—attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought of no more. Such incidents we should regard as the interpositions of Providence, designed to fortify our faith, to clarify our vision, and to deepen our understanding of the essentials of His Divine Revelation.
Sources of the Bahá’í World Order
It would, however, be helpful and instructive
to bear in mind certain basic principles with
reference to the Will and Testament of
‘Abdu’l-Bahá, which together with
the Kitábu’l-Aqdas, constitutes the chief
depositary wherein are enshrined those
priceless elements of that Divine Civilization,
the establishment of which is the primary
mission of the Bahá’í Faith. A study of
the provisions of these sacred documents
will reveal the close relationship that exists
between them, as well as the identity of
purpose and method which they inculcate.
Far from regarding their specific provisions
as incompatible and contradictory in spirit,
every fair-minded inquirer will readily admit
that they are not only complementary,
but that they mutually confirm one another,
and are inseparable parts of one complete unit.
A comparison of their
contents[Page 107]
with the rest of
Bahá’í sacred Writings
will similarly establish the conformity of
whatever they contain with the spirit as
well as the letter of the authenticated
writings and sayings of Bahá’u’lláh and
‘Abdu’l-Bahá. In fact, he who reads the
Aqdas with care and diligence will not find it hard to
discover that the Most Holy Book itself
anticipates in a number of passages the
institutions which ‘Abdu’l-Bahá ordains in
His Will. By leaving certain matters
unspecified and unregulated in His Book of
Laws, Bahá’u’lláh seems to have deliberately
left a gap in the general scheme of Bahá’í
Dispensation, which the unequivocal
provisions of the Master’s Will has filled.
To attempt to divorce the one from the other,
to insinuate that the Teachings of
Bahá’u’lláh have not been upheld, in
their entirety
and with absolute integrity, by what
‘Abdu’l-Bahá has revealed in His Will, is
an unpardonable affront to the unswerving
fidelity that has characterized the life and
labors of our beloved Master.
I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of ‘Abdu’l-Bahá, for that in itself would betray an apprehension on my part as to the unanimous confidence of the believers in the genuineness of the last written wishes of our departed Master. I will only confine my observations to those issues which may assist them to appreciate the essential unity that underlies the spiritual, the humanitarian, and the administrative principles enunciated by the Author and the Interpreter of the Bahá’í Faith.
I am at a loss to explain that strange mentality that inclines to uphold as the sole criterion of the truth of the Bahá’í Teachings what is admittedly only an obscure and unauthenticated translation of an oral statement made by ‘Abdu’l-Bahá, in defiance and total disregard of the available text of all of His universally recognized writings. I truly deplore the unfortunate distortions that have resulted in days past from the incapacity of the interpreter to grasp the meaning of ‘Abdu’l-Bahá, and from his incompetence to render adequately such truths as have been revealed to him by the Master’s statements. Much of the confusion that has obscured the understanding of the believers should be attributed to this double error involved in the inexact rendering of an only partially understood statement. Not infrequently has the interpreter even failed to convey the exact purport of the inquirer’s specific questions, and, by his deficiency of understanding and expression in conveying the answer of ‘Abdu’l-Bahá, has been responsible for reports wholly at variance with the true spirit and purpose of the Cause. It was chiefly in view of the misleading nature of the reports of the informal conversations of ‘Abdu’l-Bahá with visiting pilgrims, that I have insistently urged the believers of the West to regard such statements as merely personal impressions of the sayings of their Master, and to quote and consider as authentic only such translations as are based upon the authenticated text of His recorded utterances in the original tongue.
It should be remembered by every follower of the Cause that the system of Bahá’í administration is not an innovation imposed arbitrarily upon the Bahá’ís of the world since the Master’s passing, but derives its authority from the Will and Testament of ‘Abdu’l-Bahá, is specifically prescribed in unnumbered Tablets, and rests in some of its essential features upon the explicit provisions of the Kitábu’l-Aqdas. It thus unifies and correlates the principles separately laid down by Bahá’u’lláh and ‘Abdu’l-Bahá, and is indissolubly bound with the essential verities of the Faith. To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself.
Local and National House of Justice
It should be carefully borne in mind
that the local as well as the international
Houses of Justice have been expressly
enjoined by the Kitábu’l-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[Page 108]
of ‘Abdu’l-Bahá;
and that the method to
be pursued for the election of the
International and National Houses of
Justice has
been set forth by Him in His Will, as well
as in a number of His Tablets. Moreover,
the institutions of the local and national
Funds, that are now the 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. The concentration
of authority in the hands of the elected
representatives of the believers; the
necessity of the submission of every
adherent of
the Faith to the considered judgment of
Bahá’í Assemblies; His preference for
unanimity in decision; the decisive
character of the majority vote; and even the
desirability for the exercise of close
supervision over all Bahá’í publications, have been
sedulously instilled by ‘Abdu’l-Bahá,
as evidenced by His authenticated and
widely scattered Tablets. To accept His broad
and humanitarian Teachings on one hand,
and to reject and dismiss with neglectful
indifference His more challenging and
distinguishing precepts, would be an act of
manifest disloyalty to that which He has
cherished most in His life.
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. Not only will the present-day Spiritual Assemblies be styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Bahá’u’lláh, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Bahá’í Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Bahá’í Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world’s future super-state.
It must be pointed out, however, in this
connection that, contrary to what has been
confidently asserted, the establishment of
the Supreme House of Justice is in no way
dependent upon the adoption of the Bahá’í
Faith by the mass of the peoples of the
world, nor does it presuppose its acceptance
by the majority of the inhabitants of any
one country. In fact, ‘Abdu’l-Bahá,
Himself, in one of His earliest Tablets,
contemplated the possibility of the formation
of the Universal House of Justice in His
own lifetime, and but for the unfavorable
circumstances prevailing under the Turkish
régime, would have, in all probability, taken
the preliminary steps for its establishment.
It will be evident, therefore, that given
favorable circumstances, under which the
Bahá’ís of Persia and of the adjoining
countries under Soviet Rule, may be enabled to
elect their national representatives,
in accordance with the guiding principles laid
down in ‘Abdu’l-Bahá’s writings, the only
remaining obstacle in the way of the definite
formation of the International House
of Justice will have been removed. For
upon the National Houses of Justice of the
East and the West devolves the task, in
conformity with the explicit provisions of
the Will, of electing directly the
members[Page 109]
of the International
House of Justice. Not until they are
themselves fully representative of the rank
and file of the believers
in their respective countries, not until they
have acquired the weight and the experience
that will enable them to function
vigorously in the organic life of the Cause,
can they approach their sacred task, and
provide the spiritual basis for the
constitution of so august a body in the Bahá’í
world.
The Institution of Guardianship
It must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Bahá’u’lláh in the Kitábu’l-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 Bahá’u’lláh, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly-defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mysteries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the world-wide Faith of Bahá’u’lláh. Only those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institution of the House of Justice and of the Guardianship. They only will appreciate the significance of the vigorous language employed by ‘Abdu’l-Bahá with reference to the band of Covenant-breakers that has opposed Him in His days. To them alone will be revealed the suitability of the institutions initiated by ‘Abdu’l-Bahá to the character of the future society which is to emerge out of the chaos and confusion of the present age. In this connection, I cannot but feel amused at the preposterous and fantastic idea that Muḥammad ’Ali, the prime mover and the focal center of unyielding hostility to the person of ‘Abdu’l-Bahá, should have freely associated himself with the members of the family of ‘Abdu’l-Bahá in the forging of a will which in the words of the writer, herself, is but a “recital of the plottings” in which for thirty years Muḥammad ‘Ali has been busily engaged. To such a hopeless victim of confused ideas, I feel I can best reply by a genuine expression of compassion and pity, mingled with my hopes for her deliverance from so profound a delusion. It was in view of the aforesaid observations, that I have, after the unfortunate and unavoidable delay occasioned by my ill health and absence from the Holy Land during the Master’s passing, hesitated to resort to the indiscriminate circulation of the Will, realizing full well that it was primarily directed to the recognized believers, and only indirectly concerned the larger body of the friends and sympathizers of the Cause.
The Animating Purpose of Bahá’í Institutions
And now, it behooves us to reflect on
the animating purpose and the primary
functions of these divinely-established
institutions, the sacred character and
the universal efficacy of which can be
demonstrated only by the spirit they diffuse
and the work they actually achieve. I need not dwell
upon what I have already reiterated and
emphasized that the administration of the
Cause is to be conceived as an instrument
and not a substitute for the Faith of
Bahá’u’lláh, that it should be regarded
as a channel
through which His promised blessings may
flow, that it should guard against such
rigidity as would clog and fetter the
liberating forces released by His Revelation. I
need not enlarge at the present moment
upon what I have stated in the past, that
contributions to the local and
national[Page 110]
Funds are of a
purely voluntary character;
that no coercion or solicitation of funds is
to be tolerated in the Cause; that general
appeals addressed to the communities as
a body should be the only form in which
the financial requirements of the Faith are
to be met; that the financial support
accorded to a very few workers in the
teaching and administrative fields is
of a temporary nature; then the present
restrictions imposed on the publication
of Bahá’í literature will be
definitely abolished;
that the World Unity activity is being
carried out as an experiment to test the efficacy
of the indirect method of teaching; that
the whole machinery of assemblies, of
committees and conventions is to be regarded
as a means, and not an end in itself; that
they will rise or fall according to their
capacity to further the interests, to
co-ordinate the activities, to apply the
principles, to embody the ideals and execute the
purpose of the Bahá’í Faith. Who, I may ask,
when viewing the international character
of the Cause, its far—flung ramifications,
the increasing complexity of its affairs, the
diversity of its adherents, and the state of
confusion that assails on every side the
infant Faith of God, can for a moment
question the necessity of some sort of
administrative machinery that will insure,
amid the storm and stress of a struggling
civilization, the unity of the Faith,
the preservation of its identity, and
the protection
of its interests? To repudiate the validity
of the assemblies of the elected ministers of
the Faith of Bahá’u’lláh would be to reject
those countless Tablets of Bahá’u’lláh and
‘Abdu’l-Bahá, wherein they have extolled
their privileges and duties, emphasized the
glory of their mission, revealed the
immensity of their task, and warned them of
the attacks they must needs expect from
the unwisdom of their friends as well as
from the malice of their enemies. It is
surely for those to whose hands so
priceless a heritage has been committed
to prayerfully watch lest the tool should
supersede the Faith itself, lest undue concern for the
minute details arising from the administration
of the Cause obscure the vision of its
promoters, lest partiality, ambition, and
worldliness tend in the course of time to
becloud the radiance, stain the purity, and
impair the effectiveness of the Faith of
Bahá’u’lláh.
Situation in Egypt
I have already referred in my previous
communications of January 10, 1926, and
February 12, 1927, to the perplexing yet
highly significant situation that has arisen
in Egypt as a result of the final judgment
of the Muslim ecclesiastical court in that
country pronounced against our Egyptian
brethren, denouncing them as heretics,
expelling them from their midst, and refusing
them the application and benefits of the
Muslim Law. I have also acquainted you
with the difficulties with which they are
faced, and the plans which they have
conceived, in order to obtain from the Egyptian
civil authorities a recognition of the independent
status of their Faith. It must be
explained, however, that in the Muslim
countries of the Near and Middle East, with
the exception of Turkey which has lately
abolished all ecclesiastical courts under its
rule, every recognized religious community
has, in matters of personal status such as
marriage, divorce and inheritance, its own
ecclesiastical court, totally independent of
the civil and criminal tribunals, there being
in such instances no civil code promulgated
by the government and embracing all the
different religious communities. Hitherto
regarded as a sect of Islám, the Bahá’ís of
Egypt, who for the most part are of Muslim
origin, and unable therefore to refer for
purposes of marriage and divorce to the
recognized religious tribunals of any other
denomination, find themselves in consequence
in a delicate and anomalous position. They
have naturally resolved to refer their case
to the Egyptian Government, and have prepared
for this purpose a petition to be addressed to
the head of the Egyptian Cabinet. In this
document they have set forth the motives
compelling them to seek recognition from
their rulers, have asserted their
readiness and their qualifications to exercise
the functions of an independent Bahá’í
court, have assured them of their implicit
obedience and loyalty to the State, and of
their abstinence from interference in
the[Page 111]
politics of their country.
They have also decided to accompany the text
of their petition with a copy of the judgment
of the Court, with selections from Bahá’í writings,
and with the document that sets forth the
principles of their national constitution
which, with few exceptions, is identical with
the Declaration and By-Laws promulgated
by your Assembly.
I have insisted that the provisions of their constitution should, in all its details, conform to the text of the Declaration of Trust and By-Laws which you have established, endeavoring thereby to preserve the uniformity which I feel is essential in all Bahá’í National Constitutions. I would like therefore in this connection to request you what I have already intimated to them that whatever amendments you may decide to introduce in the text of the Declaration and By-Laws should be duly communicated to me, that I may take the necessary steps for the introduction of similar changes in the text of all other National Bahá’í Constitutions.
It will be readily admitted that in view of the peculiar privileges granted to recognized religious Communities in the Islámic countries of the Near and Middle East, the request which is to be submitted by the Bahá’í Egyptian National Assembly to the Government of Egypt is more substantial and far-reaching than what has already been granted by the Federal Authorities to your Assembly. For their petition is chiefly concerned with a formal request for recognition by the highest civil authorities in Egypt of the Egyptian National Spiritual Assembly as a recognized and independent Bahá’í court, free and able to execute and apply in all matters of personal status such laws and ordinances as have been promulgated by Bahá’u’lláh in the Kitábu’l-Aqdas.
I have asked them to approach informally the authorities concerned, and to make the fullest possible inquiry as a preliminary measure to the formal presentation of their historic petition. Any assistance which your Assembly, after careful deliberation, may find it advisable to offer to the valiant promoters of the Faith in that land will be deeply appreciated, and will serve to confirm the solidarity that characterizes the Bahá’í Communities of East and West. Whatever the outcome of this mighty issue —and none can fail to appreciate the incalculable possibilities of the present situation—we can rest assured that the guiding Hand that has released these forces will, in His inscrutable wisdom and by His omnipotent power, continue to shape and direct their course for the glory, the ultimate emancipation, and the unqualified recognition of His Faith. February 27, 1929
—————————-
. . . And now in conclusion, may I be permitted to direct your attention to the lesson which the trend of world events brings home to us, the little band of His chosen workers who, according to the intelligent efforts we exert, can prove ourselves the determining factor in the immediate fortunes of the society we live in. As we witness on all sides the growing restlessness of a restless age, we are filled with mixed feelings of fear and hope—fear, at the prospect of yet another deadly encounter, the inevitability of which is alas! becoming increasingly manifest; hope, in the serene assurance that whatever cataclysm may yet visit humanity, it cannot but hasten the approaching era of universal and lasting peace so emphatically proclaimed by the Pen of Bahá’u’lláh. In the political domain, where we have lately witnessed, in the council of the leading nations of the world, the surrender of humanity’s noblest conception to what may be regarded only as a transient phase in the life of peoples and nations; in the industrial world, where the representatives of the wage-earning classes, either through violence or persuasion, are capturing the seats of authority and wielding the scepter of power; in the field of religion, where we have lately witnessed widespread and organized attempts to broaden and simplify the basis of man’s faith, to achieve unity in Christendom and restore the regenerating vigor of Islám; in the heart of society itself, where the ominous signs of increasing extravagance and profligacy are but lending fresh impetus to the forces of revolt and reaction that are growing more distinct every day—in these as in many others we have much cause for alarm, but
Photographic reproduction of a drawing of the City of ‘Akká about the year 1868.
Haifa seen from the palm-grove with Mount Carmel in the distance.
[Page 113]
much to be hopeful and thankful for also.
To take but one instance more fully:
Observe the fierce and as yet unsilenced
dispute which the proposal for the introduction
of a binding and universal pact of
non-aggression among the nations of Europe
has aroused among the avowed supporters
of the League of Nations—a League so
auspiciously welcomed for the ideal that
prompted its birth, yet now so utterly
inadequate in the actual principles that
underlie its present-day structure and working.
And yet, in the great outcry raised by postwar
nationalism in blindly defending and
upholding the unfettered supremacy of its
own sovereignty, and in repudiating unreservedly
the conception of a world superstate,
can we not discern the re-enactment
only on a larger scale of the dramatic
struggles that heralded the birth of the
reconstructed and unified nations of the
West? Has not authentic history clearly
revealed in the case of these nations the
painful yet inevitable merging of rival,
particularistic and independent cities and
principalities into one unified national entity,
the evolving of a crude and narrow creed into
a nobler and wider conception? Is not a
parallel struggle being now manifested on
the world stage of ever—advancing humanity?
Can it lead to any other result than
that which shall reaffirm the truth of
humanity’s onward march towards an
everwidening conception, and the
ever-brightening glory of its destiny?
Reverses and setbacks, such as we have already witnessed,
no doubt will retard the ripening of the
choicest fruit on the tree of human
development. Yet the fierceness of controversy,
the weight of argument advanced in its
disfavor, cannot but contribute to the
broadening of the basis and the consolidation of
the foundations upon which the stately
edifice of unified mankind must ultimately rest.
Let us take heart therefore, and labor with
renewed vigor and deepened understanding
to contribute our share to those forces which,
whether or not cognizant of the regenerating
Faith of Bahá’u’lláh in this age, are
operating, each in its respective sphere and
under His all-encompassing guidance, for
the uplift and the salvation of humanity.
October 18, 1927.
At this grave and momentous period through which the Cause of God, in conformity with the divine wisdom is passing, it is the sacred duty of every one of us to endeavor to realize the full significance of this hour of transition, and then to make a supreme resolve to arise steadfastly for the fulfillment of our sacred obligations.
A perusal of some of the words of Bahá’u’lláh and ‘Abdu’l-Bahá on the duties and functions of the Spiritual Assemblies in every land (later to be designated as the local Houses of Justice), emphatically reveals the sacredness of their nature, the wide scope of their activity, and the grave responsibility which rests upon them.
Addressing the members of the Spiritual Assembly in Chicago, the Master reveals the following: “Whenever ye enter the council chamber, recite this prayer with a heart throbbing with the love of God and a tongue purified from all but His remembrance, that the All-powerful may graciously aid you to achieve supreme Victory:
'O God, my God! We are servants of Thine who have turned with devotion to Thy Holy Face, who have detached ourselves from all beside Thee in this glorious Day. We have gathered in this spiritual assembly, united in our views and thoughts, with our purposes harmonized to exalt Thy Word amidst mankind. O Lord, our God! Make us the signs of Thy Divine Guidance, the standards of Thy Exalted Faith amongst men, servants to Thy Mighty Covenant, O Thou, our Lord Most High! Manifestations of Thy Divine Unity in Thine Abha? Kingdom, and resplendent stars shining upon all regions. Lord! Aid us to become seas surging with the billows of Thy Wondrous Grace, streams flowing from Thy All-glorious Heights, goodly fruits upon the Tree of Thy Heavenly Cause, trees waving through the breezes of Thy Bounty in Thy Celestial Vineyard. O God! Make our souls dependent upon the Verses of Thy Divine Unity, our hearts cheered with the outpourings of Thy Grace, that we may unite even as the waves of one sea and become merged together as the rays of Thine Effulgent Light; thoughts, our views, our feelings may become as one reality, manifesting the spirit of union throughout the world. Thou art[Page 114]
the Gracious, the Bountiful, the Bestower, the Almighty, the Merciful, the Compassionate.’”
Furthermore, ‘Abdu’l-Bahá reveals the following: “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.
“The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and long-suffering in difl-iculties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bahá shall be vouchsafed to them. In this day, assemblies of consultation are of the greatest importance and a vital necessity. Obedience to them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt for not until matters are fully discussed can the right Way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.”
Enumerating the obligations incumbent upon the members of consulting councils, the Beloved reveals the following: “The first condition is absolute love and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-existent, that gathering shall be dispersed and that Assembly be brought to naught. The second condition: They must, when coming together, turn their faces to the Kingdom on high and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one’s views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in nowise permissible for one to belittle the thoughts of another; nay,- he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced. In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness. . . . If this be so regarded, that Assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One. Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that Assembly shall become the center of the divine blessings, the hosts of divine confirmation shall come to their aid, and they shall day by day receive a new effusion of spirit.”
This is indeed a clear indication of the[Page 115]
Master’s express desire that nothing whatever
should be given to the public by any individual
among the friends, unless fully considered
and approved by the Spiritual Assembly in his
locality; and if this (as is
undoubtedly the case) is a matter that
pertains to the general interests of the Cause
in that land, then it is incumbent upon the
Spiritual Assembly to submit it to the
consideration and approval of the National
body representing all the various local Assemblies.
Not only with regard to publication, but all matters
without any exception
whatsoever, regarding the interests of the
Cause in that locality, individually or
collectively, should be referred exclusively to
the Spiritual Assembly in that locality,
which shall decide upon it, unless it be a
matter of national interest, in which case it
shall be referred to the National (Bahá’í)
body. With this National body also will
rest the decision whether a given question
is of local or national (Bahá’í) interest.
March 5, 1922.
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 on 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. This indeed should be our primary concern; this is our sacred obligation, our vital and urgent need. Let this cardinal principle be ever borne in mind, for it is the mainspring of all future activities, the remover of every embarrassing obstacle, the fulfillment of our Master’s dearest wish. January 10, 1926.
The administrative machinery the Cause having now sufficiently evolved, its aim and object fairly-well grasped and understood, and its method and working made more familiar to every believer, I feel the time is ripe when it should be fully and consciously utilized to further the purpose for which it has been created. It should, I strongly feel, be made to serve a two-fold purpose. On one hand, it should aim at a steady and gradual expansion of the Movement along lines that are at once broad, sound and universal; and on the other it should insure the internal consolidation of the work already achieved. It should both provide the impulse whereby the dynamic forces latent in the Faith can unfold, crystallize, and shape the lives and conduct of men, and serve as a medium for the interchange of thought and the co-ordination of activities among the divers elements that constitute the Bahá’í community. May 11, 1925.
With this vision clearly set before us, and fortified by the knowledge of the gracious aid of Bahá’u’lláh and the repeated assurance of ‘Abdu’l-Bahá, let us first strive to live the life and then arise with one heart, one mind, one voice, to reinforce our numbers and achieve our end. Let us recall, and seek on this sad occasion the comfort of, the last wishes of our departed yet ever-watchful Master:
"It behooveth them not to rest for a moment, neither to seek repose. They must disperse themselves in every land, pass by every clime, and travel throughout all regions. Bestirred, without rest, and steadfast to the end, they must raise in every landthe triumphal cry 'Ya-Bahá‘u’l-Abhá!’ (O Thou the Glory of Glories). . . . The disciples of Christ forgot themselves and all earthly things, forsook all their cares and belongings, purged themselves of self and passion, and with absolute detachment scattered far and wide and engaged in calling the peoples of the world to the divine guidance; till at last they made the world another world, illumined the surface of the earth, and even to their last hour proved self-sacrificing in the pathway of that beloved One of God. Finally in various lands
Arch-enemy of the cause of Bahá’u’lláh: the late Hají Mírza Ágásí, grand vizir of Muḥammad Sháh of the Qájár dynasty.
[Page 117]
they suffered glorious martyrdom. Let them that are men of action follow in their footsteps!”
Having grasped the significance of these words, having obtained a clear understanding of the true character of our mission, the methods to adopt, the course to pursue, and having attained sufficiently the individual regeneration—the essential requisite of teaching—let us arise to teach His Cause with righteousness, conviction, understanding and vigor. Let this be the paramount and most urgent duty of every Bahá’í. Let us make it the dominating passion of our life. Let us scatter to the uttermost corners of the earth; sacrifice our personal interests, comforts, tastes and pleasures; mingle with the divers kindreds and peoples of the world; familiarize ourselves with their manner, traditions, thoughts and customs; arouse, stimulate and maintain universal interest in the Movement, and at the same time endeavor by all the means in our power, by concentrated and persistent attention, to enlist the unreserved allegiance and the active support of the more hopeful and receptive among our hearers. Let us too bear in mind the example which our beloved Master has clearly set before us. Wise and tactful in His approach, wakeful and attentive in His early intercourse, broad and liberal in all His public utterances, cautious and gradual in the unfolding of the essential verities of the Cause, passionate in His appeal yet sober in argument, confident in tone, unswerving in conviction, dignified in His manner—such were the distinguishing features of our Beloved’s noble presentation of the Cause of Bahá’u’lláh. November 24, 1924.
It would be impossible at this stage to ignore the indispensability or to overestimate the unique significance of the institution of the National Spiritual Assemblythe pivot round which revolve the activities of the believers throughout the American continent. Supreme is their position, grave their responsibilities, manifold and arduous their duties. How great the privilege, how delicate the task of the assembled delegates whose function it is to elect such national representatives as would by their record of service ennoble and enrich the annals of the Cause! If we but turn our gaze to the high qualifications of the members of Bahá’í Assemblies, as enumerated in ‘Abdu’l-Bahá’s Tablets, we are filled with feelings of unworthiness and dismay, and would feel truly disheartened but for the comforting thought that if we rise to play nobly our part every deficiency in our lives will be more than compensated by the all-conquering spirit of His grace and power. Hence 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. May the incoming National Spiritual Assembly——the privileged and chosen servants of the Cause—immortalize their term of stewardship by deeds of loving service, deeds that will redound to the honor, the glory and the power of the Most Great Name.
I would also earnestly entreat all the delegates at this coming Convention, and through them I appeal to the larger body of believers whom they represent, to ever bear in mind the supreme injunction of ‘Abdu’l-Bahá, to teach unceasingly until the “head cornerstone of the foundation” of the Cause of God is firmly established in every heart. Let those whose time, resources and means allow, travel throughout the length and breadth of that vast continent, let them scatter to the most distant regions of the earth and, fired with enthusiasm and detachment, hand on the torch of God’s undying flame to the waiting multitudes of a sadly-stricken world. June 3, 1925.
. . . As already intimated, I have read
and re-read most carefully the final draft
of the By-Laws drawn up by that highly
talented, much-loved servant of Bahá’u’lláh,
Mountfort Mills, and feel I have nothing
substantial to add to this first and
very creditable attempt at codifying
the principles
of general Bahá’í administration. I heartily
and unhesitatingly commend it to the
earnest perusal of, and its loyal adoption by,[Page 118]
every
National Bahá’í Spiritual Assembly,
whether constituted in the East or in the
West. I would ask you particularly to send
copies of the text of this document of
fundamental importance accompanied by
copies of the Declaration of Trust and the
text of the Indenture of Trust, to every
existing National Spiritual Assembly, with
my insistent request to study the provisions,
comprehend its implications, and endeavor
to incorporate it, to the extent that their
own circumstances permit, within the
framework of their own national activities.
You can but faintly imagine how comforting
a stimulant and how helpful a guide its
publication and circulation will be to those
patient and toiling workers in Eastern lands,
and particularly Persia, who in the midst of
uncertainties and almost insuperable
obstacles are straining every nerve in order
to establish the world order ushered in by
Bahá’u’lláh. You can hardly realize how
substantially it will contribute to pave the
way for the elaboration of the beginnings
of the constitution of the world-wide Bahá’í
Community that will form the permanent
basis upon which the blest and sanctified
edifice of the first International House of
Justice will securely rest and flourish.
I would specifically remind you that in the text of the said By-Laws which to the outside world represents the expression of the aspirations, the motives and objects that animate the collective responsibilities of Bahá’í Fellowship, due emphasis should not be placed only on the concentrated authority, the rights, the privileges and prerogatives enjoyed by the elected national representatives of the believers, but that special stress be laid also on their responsibilities as willing ministers, faithful stewards and loyal trustees to those who have chosen them. Let it be made clear to every inquiring reader that among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and coordinate the affairs of the Cause, are those that require them to win by every means in their power the confidence and affection of those whom it is their privilege to serve. Theirs is the duty to investigate and acquaint themselves with the considered views, the prevailing sentiments, the personal convictions of those whose welfare it is their solemn obligation to promote. Theirs is the duty to purge once for all their deliberations and the general conduct of their affairs from that air of self—contained aloofness, from the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness, in short, from every word and deed that might savor of partiality, self-centeredness and prejudice. Theirs is the duty, while retaining the sacred and exclusive right of final decision in their hands, to invite discussion, provide information, ventilate grievances, welcome advice from even the most humble and insignificant members of the Bahá’í Family, expose their motives, set forth their plans, justify their actions, revise if necessary their verdict, foster the sense of inter-dependence and co-partnership of understanding and mutual confidence between them on one hand and all local Assemblies and individual believers on the other. . . . October 18, 1927.
———————-
Dearly-beloved brothers and sisters in ‘Abdu’l-Bahá:
Events, of a startling character and of the utmost significance to the Faith of Bahá’u’lláh, have recently transpired throughout the Near and Middle East in such rapid succession, that I feel moved to write about them to those who, in distant lands and with eager hearts, are waiting to witness the fulfilment of the prophecies of Bahá’u’lláh. You will, I am certain, rejoice with me to learn that the quickening forces of internal reform are swiftly awakening from their age—long slumber of negligence those lands which, trodden by the feet of Bahá’u’lláh and wherein are enshrined the memorable scenes of His birth, His ministry, His exiles, His banishments, His suffering and His ascension, are destined in the fulness of time to play a pre-eminent role in the regeneration of the East—nay of all mankind.
From Persia, the cradle of our Faith and
the object of our tenderest affections, there
breaks upon us the news of the first
stirrings of that social and political
Reformation which, as we firmly believe,
is but the
direct and unavoidable consequence of that
[Page 119]
great spiritual Revival ushered in by the
Revelation of Bahá’u’lláh. These social and
political forces now released by the Source
of such a tremendous Revival are bound
in their turn to demolish one by one the
barriers that have so long impeded its flow,
sapped its vitality and obscured its radiance.
From a communication addressed to me recently by the National Spiritual Assembly of the Bahá’ís of Persia, as well as from reliable reports submitted by the local representatives of the Persian believers, and confirmed by the vivid narrative of visiting pilgrims, it is becoming increasingly manifest that the glowing promises so many times uttered by our departed Master are, with extraordinary exactitude and remarkable swiftness, being successfully fulfilled. Reforms of a revolutionary character are, without bloodshed and with negligible resistance, gradually transforming the very basis and structure of Persia’s primitive society. The essentials of public security and order are being energetically provided throughout the length and breadth of the Sháh’s dominion, and are hailed with particular gratification by that much harassed section of the population—our long-suffering brethren of that land. The rapidity, the incredible ease, with which the enlightened proposals of its government, in matters of education, trade and finance, means of transportation and travel, and the development of the country’s internal resources, are receiving the unqualified sanction of a hitherto reactionary Legislature, and are overcoming the resistance and apathy of the masses, have undoubtedly tended to hasten the emancipation of our Persian brethren from the remaining fetters of a once despotic and blood-stained régime. The severely repressive and humiliating measures undertaken on the initiative of progressive provincial Governors, and with the connivance of State officials in the Capital, aiming at the scattering and ultimate extinction of a rapidly waning clergy, such as degradation, detainment, deportation and in some cases pitiless execution, are paving the way for the entire removal of the shackles imposed by an ignorant and fanatical priesthood upon the administration of State affairs. In matters of dress, in the obligatory enforcement of a uniform style of national head—gear; in the strict limitation of the number, the rights and the prerogatives of high ecclesiastical officials; in the growing unpopularity of the veil among almost every section of society; in the marked distinction which unofficially and in various phases of public life is being made by an enlightened and pressing minority between the tottering forms of a discredited Ecclesiasticism and the civil rights and duties of civilized society; in the general laxity in religious observances and ceremonials; in the slow and hidden process of secularization invading many a government department under the courageous guidance of the Governors of outlying provinces—in all of these a discerning eye can easily discover the symptoms that augur well for a future that is sure to witness the formal and complete separation of Church from State.
To this uplifting movement, various external factors are being added that are tending to hasten and stimulate this process of internal regeneration so significant in the life of renascent Persia. The multiplicity and increasing facilities in the means of transportation and travel; the State visit of energetic and enlightened reformers to Persia’s capital; the forthcoming and widely advertised journey of the Sháh himself to the progressive capitals of Western Europe; the repercussion of Turkey’s astounding reforms among an essentially sensitive and receptive people; the loud and persistent clamor of a revolting order in Russia against the evil domination and dark plottings of all forms of religious sectarianism; the relentless vigor with which Afghánistán's ambitious Ruler, reinforced by the example of his gracious Consort, is pursuing his campaign of repression against a similar order of a corrupted clergy at home —all tend to lend their force in fostering and fashioning that public opinion which can alone provide an enduring basis for the reform Movement destined to usher in that golden Era craved for by the followers of the Faith in Bahá’u’lláh’s native land.
As a direct consequence of the birth of this new consciousness in the life of the nation, as evidenced by these early stirrings in the minds of the people, both high and
‘Abdu’l-Hamid: Sultán of Turkey. The most powerful enemy of ‘Abdu’l-Bahá.
[Page 121]
low, meetings of an elaborate character,
unprecedented in the number of their
attendants, in the tone of the public addresses,
in the undisturbed atmosphere of their
proceedings, and the general impressiveness of
their organization, have been publicly held
in Ṭihrán, under the auspices of the
National Spiritual Assembly of the Bahá’ís of
Persia. Particularly significant and
impressive were those that were held in the Ḥaẓíratu’l-Quds,
the administrative and spiritual
center of the Faith in the Capital, on the
occasion of the twin Festivals commemorating
the declaration of the Báb and the birth
of ‘Abdu’l-Bahá, at the chief of which no
less than two thousand representative Bahá’ís
and non-Bahá’ís, leaders of public opinion,
State officials and foreign representatives
were officially invited. The addresses
stressing the universality of the Teachings
of the Cause, the formal and ordered character of
the proceedings so unusual a feature to a
gathering of such proportions, the mingling
of the Bahá’ís with the recognized
representatives of progressive thought
in the Capital who, by virtue of their
high office and
stately appearance, lent color and weight
to the concourse of attending believers, have
all contributed to enhance the brilliance
and spiritual significance of that gathering
on that memorable occasion.
Moreover, reports of a highly encouraging nature, are being continually received from local Assemblies and individual believers, giving the names and stating the number of influential Persians who, hitherto reluctant to declare openly their faith in Bahá’u’lláh, are as a result of this reassuring and promising state of affairs emerging from the obscurity of their concealment and enlisting under the erected banner of Bahá’u’lláh. This has served to embolden the followers of the Faith to take the necessary steps, under the direction of their local Assemblies, for the institution of Bahá’í schools, for the holding of public gatherings, for the establishment of Bahá’í hostels, libraries and public baths, for the construction of official headquarters for their administrative work, and for the gradual execution among themselves, within the limits imposed upon them by the State, of the laws and ordinances revealed in the Kitabu’l-Aqdas. Words fail me to describe the feelings of those patiently suffering brethren of ours in that land who, with eyes dim with tears and hearts overflowing with thanksgiving and praise, are witnessing on every side and with increasing force the unfoldment of a Faith which they have served so well and love so dearly. Accounts pathetic and inspiring in their tone are being received from that steadfast and cheerful band of exultant believers, and are being shared with the resident friends in the Holy Land who, having had the privilege of close and continued association with the person of ‘Abdu’l-Bahá, cannot but marvel at the range, the potency and accuracy of the prophecies of their departed Master.
From Turkey, on whose soil, for well
nigh three score years and ten, were
enacted some of the sublimest and most tragic
scenes in the annals of the Cause; Turkey,
under whose rule Bahá’u’lláh twice
proclaimed Himself, was thrice exiled and
banished, and finally ascended ‘to the Abhá
Kingdom, and where ‘Abdu’l-Bahá spent
more than fifty years of His life,
in incarceration and suffering; has of
late been rudely awakened to a Call which it has so
long obstinately despised and ignored.
Following on the overthrow of that effete
theocracy, resting on the twin institutions
of the Caliphate and Sultanate—those two
sinister forces that have combined to inflict
the deadliest blows to our beloved Faith in
the earliest stages of its infancy and growth
—an uncompromising policy aiming at the
secularization of the State and the
disestablishment of Islám was initiated and
carried out with exemplary vigor. Religious institutions
and monastic orders which under
the guise of religious propaganda were
converted into hot-beds of political
intrigue and
sedition were peremptorily closed, their
adherents scattered and banished, their funds
confiscated, their privileges and prerogatives
abolished. None, save the little band of
Bahá’u’lláh’s devoted followers, escaped the
trenchant axe of the pitiless reformer; all,
without fear or favor, had to submit to
his searching investigations, his dictatorial
edicts, his severe and irrevocable judgment.
Lately, however, the Turkish Government,
faithful to its policy of ceaseless
vigilance,[Page 122]
and fearful of the
growing activities of the
Bahá’ís under its rule, decided to order the
Police in the town of Smyrna to conduct
a close investigation into the purpose, the
character and the effects of Bahá’í activity
in that town. No sooner were the
representative Bahá’ís in that locality
arrested and
conducted to the Law Courts for purposes
of investigation, than the President of the
Bahá’í Spiritual Assembly of Constantinople
who, having read in the morning papers
the report of the Smyrna incident, had
resolved unsummoned to offer the necessary
explanations to the authorities concerned,
was in his turn arrested and taken to the
Police headquarters where he soon afterwards
was joined by the other members of
the Assembly. The official searching of their
homes, the seizure of whatever Bahá’í literature
they had in their possession, their
twenty-four hour detention at the Police
station, the searching severity of the
cross examination to which they were subjected
—all proved powerless to alarm and shake
the faith of those intrepid champions of the
Cause, or to evince anything detrimental
to the best interests of the State. On the
contrary, they served to deeply impress
upon the minds and hearts of the officials
concerned the sublimity, the innocence, and
the dynamic force of the Faith of
Bahá’u’lláh. So much so that their books were
returned, a genuine desire to deepen their
knowledge of the Cause was expressed by
their examiners, and widespread publicity,
as reflected in the articles of about a dozen
leading newspapers of Turkey, was accorded
by the Government, proclaiming the innocence
of the Cause and lifting up the ban
that now so oppressively weighs upon
religious institutions in Turkey.
From Constantinople in European Turkey to the eastern confines of Anatolia, on the banks of the river Euphrates, where a small and flourishing Bahá’í Community has been recently established, a wave of public interest, criticism and inquiry is sweeping over the surface of the land, as witnessed by the character and number of the leading articles, the illustrations and caricatures that have appeared in the most prominent newspapers of the Capital and the provincial towns of Asiatic Turkey. Not only Turkey, but its neighboring countries of the East and the West, have lifted up their voice in the vindication of the Bahá’í truth. From information thus far gathered we learn that in Hungary, in ‘Iráq, Egypt and Syria, and as far west as France and England, newspapers have, of their own accord, with varying degree of accuracy, and in more or less detail, reported this incident in their columns, and have given, unasked and unaware, such publicity to our beloved Faith which no campaign of teaching, however elaborately organized by the believers themselves, could ever hope to achieve at the present time. Surely the invincible arm of Bahá’u’lláh, working through strange and mysterious ways, will continue to guard and uphold, to steer the course, to consolidate, and eventually to achieve the world—wide recognition and triumph of His holy Faith.
And while the East, through suffering and turmoil, is moving on in its slow and toilsome march towards the acceptance of God’s holy Faith, let us turn for a moment our gaze to the Western Hemisphere, and particularly to the American continent, and attempt to visualize the possibilities of the future spread of the Cause, and to estimate afresh those golden yet swiftly passing opportunities which Bahá’u’lláh in those faraway lands has accorded to His chosen people. I feel thoroughly convinced, and am moved to share this firm conviction within me with that great company of Western believers, that in the speedy resumption of the sorely-neglected construction of the Mashriqu’l-Adhkár at Wilmette lies our undoubted privilege, our primary obligation, our most vital opportunity to lend an unprecedented impetus to the advancement of the Cause, not only throughout the West but in every country of the world. I would not stress at this moment the prestige and good name of the Cause, much as they are involved in this most pressing issue; I would not dwell upon the eager expectancy with which the unnumbered followers of the Faith as well as the vast number of the non-believers in almost every section of society throughout the East are awaiting to behold that noble structure rear its head in the heart of that far-western continent; nor would I expatiate on the ineffable beauty
The room occupied by ‘Abdu’l-Bahá at the time of His Ascension.
[Page 124]
of this holy edifice, its towering glory, its
artistic design, its unique character, or its
functions in the organic life of the Bahá’í
community of the future. But I would
with all the strength of my conviction
emphasize the immeasurable spiritual
significance of an edifice, so beauteous, so holy,
erected solely by the concerted efforts,
strained to the utmost degree of
self-sacrifice, of the entire body of the
believers who
are fully conscious of the significance of the
Revelation of Bahá’u’lláh. In this vast
endeavor, unparalleled in modern times, in
its world-wide range, its spontaneity, its
heroic and holy character, the American
believers, on the soil of whose country
Bahá’u’lláh’s first universal House of
Worship is to be built, must, if they be faithful
to their trust, claim and fulfil a pre—eminent
share in the collective contributions offered
by the Bahá’ís of the world.
For this reason do I feel impelled to direct my incessant plea in particular to the followers of the Faith in the United States and Canada to arise and play their part, while there is yet time, and not to allow their earnest strivings to be swamped and superseded by the self-sacrificing heroism of the multitude of their brethren in Persia. Again I feel the urge to remind you one and all of the necessity of keeping ever in mind this fundamental verity that the efficacy of the spiritual forces centering in, and radiating from, the first Mashriqu’l-Adhkár in the West will in a great measure depend upon the extent to which we, the pioneer workers in that land will, with clear vision, unquenchable faith, and inflexible determination, resolve to voluntarily abnegate temporal advantages in our support of so meritorious an endeavor. The higher the degree of our renunciation and self-sacrifice, the wider the range of the contributing believers, the more apparent will become the vitalizing forces that are to emanate from this unique and sacred edifice; and the greater, in consequence, the stimulating effect it will exert upon the propagation of the Faith in the days to come. Not by the abundance of our donations, not even by the spontaneity of our efforts, but rather by the degree of self-abnegation which our contributions will entail, can we effectively promote the speedy realization of ‘Abdu’l-Balla’s cherished desire. How great our responsibility, how immense our task, how priceless the advantages that we can reap!
December 6, 1928.
Fellow-laborers in the Divine Vineyard:
I feel impelled by the force of various circumstances to share with you the news of recent happenings in those countries of the Near and Middle East which, by the ruling of Providence, are in these days undergoing a transformation which is as startling in its features as it is significant in its bearings upon the interests of our beloved Faith.
I have already in my previous communication briefly referred to the nature and effects of that momentous Revolution which has, with surprising swiftness, substituted a westernized and rejuvenated Turkey for the primitive and decrepit Ottoman Empire. I have also attempted to describe the first stages of that recent and moving episode which has served in a manner that is truly providential to thrust the Bahá’í community in Turkey out of the obscurity of oppressive neglect into the broad daylight of official and public attention.
Recently, however, from the reports that
have been received from the elected
representatives of the believers in
different parts
of Turkey, it appears that the
investigations conducted by the Police
authorities
in the capital and provinces of that land
have proved but a preliminary to a more
official and detailed inquiry into the Bahá’í
position with respect to the laws recently
promulgated by the Republican government.
For no sooner were the followers of
Bahá’u’lláh released from detention at the Police
headquarters and given the assurance that
their Faith was in no way associated with
any political design or motive, than an
official communication was delivered to their
representatives summoning them to appear
before the State’s criminal Tribunal on the
charge of infraction of the law of the
Republic requiring the registration and
authorization of all public gatherings
and associations within the jurisdiction
of the State.
To this summons our brethren yielded im[Page 125]
mediate
and implicit obedience. They
indeed welcomed this further opportunity to
assert not only the innocence of their Faith
but to vindicate as well the sublimity of the
teachings of Bahá’u’lláh. Realizing that
with this fresh development their case had
assumed a solemn and juridical character,
the undaunted champions of the Cause
resolved to seek the assistance of an expert and
sympathetic advocate, who would reinforce
from a purely legal standpoint the spiritual argument which they reserved for themselves to propound. For a period ranging from a week to eighteen days the attention of the officers of the Court, of the elected representatives of the believers, of their officially appointed advocates, and of the visiting public was focused upon the deliberations of a Court that closely scrutinized not only the conduct and motives of the Bahá’í followers but the laws and principles, the past history and the present position of the Faith itself.
Fortified by the reflection that never before in Bahá’í history have the followers of Bahá’u’lláh been called upon by the officials of a State, responsible for the administration of Justice, to unfold the history and principles of their Faith, our brethren in Turkey decided to assert in their entirety those distinguishing laws and ordinances of the Bahá’í Revelation which the terrors of a suspicious autocracy had so long compelled them to dissimulate and ignore.
I cannot do better than quote in this
connection a few passages from the text of
the official defense which in a moving
language was pronounced by the President of
the Constantinople Bahá’í Spiritual Assembly
at a plenary session of the Court on that
historic occasion:—“Le Béhaisme est une
religion universelle, moderne et absolument
indépendante. Si l’on désire une désignation
plus moderne encore: c’est une institution
de clémence, de bonne entente et d’amour,
en d’autres termes, de progrés moral et
spirituel. Il n’est ni une secte, ni une branche
des autres religions et doctrines diverses. Il
est cependant leur aboutissement naturel,
logique et pour ainsi dire scientifique. C’est
la raison pour laquelle l’on trouve parmi ses
adhérents des personnes, venant de toutes les
religions et doctrines existantes dans le
monde, et qui se comptent aujourd’hui par
millions. . . . Ces explications ne sauraient
toutefois suffire a dévoiler le mystére qui est
au fond des sacrifices, consentis dans ce
siecle en Orient, par plus de vingt mille
martyrs du Béhaisme, parmi lesquels se
trouve Qurratu’l-Ayn Táhirih (la joie des
yeux, la pure) cette jeune femme turque,
dépeinte ainsi par notre illustre ecrivain
Suleyman Nasif, et dont le martyre sans
précédent est cité aujourd’hui par le monde
entier comme l’épopée sans pareille de la
cause humaine. Je ne sais si ces explications
peuvent élucider les raisons pour lesquelles
il se trouve a cette doctrine pétrie également
par le sang turc des amis parmi des hommes
de race turque, cette race qui dans tout
procés du genre humain et de ses nobles
aspirations, n’a pas hésité jusqu’ici à verser
son sang. . . . Toutefois, les Béhais n’ont
point dissimulé leur présence en Turquie,
surtout depuis le régime de la République.
C’est ainsi qu’ils se sont fait inscrire comme
Béhais sur les feuilles du dernier recensement
â Constantinople. D’autre part est-il
admissible que le Gouvernement ignore leur
présence dans cette ville? Cela étant, il ne
saurait être imaginé que les Béhais soient,
sous le régime de la République, poursuivis
comme tels, surtout après avoir acquis leur
liberté sous le régime de la Constitution qui
a suivi celui de la tyrannie durant lequel ils
étaient persécutés. . . . Mais avant
de terminer, je ne puis m’empecher de dire avec
une entière assurance, que les adeptes en
Turquie de cette doctrine, sont surs de la
Justice d’un pays régi par la premiere
ve'ritable République pleine de lumière dont
s’honore aujourd hui tout l’Orient. . . . Ces
déclarations d’une part, et la conduite suivie
par les Béhais, à l’occasion de cet incident
qui a commencé par l’interrogatoire auquel
ils ont été soumis par la Police, de l’autre,
sont la preuve convainquante de la sincérité
et de la bonne foi avec lesquelles nous nous
comportions tant vis-à-vis de la Justice que
de celui du Gouvernement. Ainsi, nous
aurions pu soustraire certaines pièces
qui constituent les seuls documents pouvant servir
à nous assimiler à des sociétés. Ne nous
voyant pas en contravention avec la loi,
nous n’avons rien voulu dissimuler, comme
personellement je ne cherche qu’a tout dire[Page 126]
ici.
Ce n’est là d’ailleurs qu’une nécessité
dictée par le Béhaisme et la conformation à
une recommendation de Bahá’u’lláh. Lui
nous dit: ‘Devant La Justice Dites La
Vérité et ne Craignez Rien.’”
To these hotly-contested debates two circumstances of an unexpected character lent color and force, and must have contributed in no small measure to the successful conclusion of the issue. The participation of a noted Turkish publicist and author whose expressed sympathy for the Cause had identified him with the group of the suspected believers, and the association of the name of the Dowager Queen of Rumania with the Bahá’í Faith as a result of the discovery among the seized documents of the Constantinople Bahá’í Assembly of her public pronouncements on the Cause and her personal message to the friends in that city, both served to reinforce the position of the Bahá’ís and greatly encouraged them in their task. I am assured by a letter addressed to me by the President of the Constantinople Assembly that the sessions of the Court were dignified in their proceedings, sublime in the presentation of the ideals of the Cause, and representative in the character of their attendants. He writes:—“Ce fut une déclaration de la Cause dans toute sa grandeur, et jamais l’Orient n’a vu retentir le nom de Behá dans une pareille formule. . . . J’ai préféré laisser l’avocat qui n’est pas Behá’í en parler. En effet cela a eu plus d’effet d’entendre l’avocat, emporté par je ne sais quelle mystérieuse poussée, crier, après avoir cité les principes ainsi: ‘Monsieur le Juge! n’est-ce pas là en somme l’idéal vers lequel marche actuellement notre pays avec en téte notre Grand Gaziá.’”
The extravagant language of the newspapers in reporting the details of this official inquiry served in turn to accentuate the publicity already achieved, and induced the officials of the Court to exercise scrupulous impartiality in the consideration and judgment of the case. As to the verdict that has been pronounced on December 13th, it is stated clearly that although the followers of Bahá’u’lláh, in their innocent conception of the spiritual character of their Faith, found it unnecessary to apply for leave for the conduct of their administrative activities and have thus been made liable to the payment of a fine, yet they have, to the satisfaction of the legal representatives of the State, not only established the inculpability of the Cause of Bahá’u’lláh, but have also worthily acquitted themselves in the task of vindicating its independence, its Divine origin, and its suitability to the circumstances and requirements of the present age. It will be admitted that this recognition on the part of the authorities would have never been so speedily secured had the representatives of the believers proceeded through the ordinary and official channels to obtain such a recognition from their government.
Surely every unprejudiced observer, reviewing on one hand the turbulent history of the Cause in Turkey and recalling on the other the series of internal convulsions that have seized that country, cannot but marvel at the contrast between the swift decline of an all-powerful theocracy and the gradual consolidation of a persecuted Faith. He will appreciate the significance of the circumstances that have caused on one hand the dismemberment of what was the most powerful institution of Islám, and contributed on the other to the emergence upon its ruins of the very Faith it has vainly labored to suppress. Should he look further into the past and consult the annals of Christendom during the first century of the Christian era, he cannot fail to observe the striking parallel between the cataclysmic visitation of Providence that has afflicted the most sacred institutions of the Jews in the Holy Land and the utter collapse in this, the first century of the Bahá’í era, of the Sultanate and the Caliphate, the highest institutions of orthodox Islám. He will recall the severities which the hand of Titus inflicted upon the Jews, the harassing siege of Jerusalem, the destruction of the Holy City, the profanation of the Temple, the desecration of the Holy of Holies, the transfer of its priceless treasures to the imperial city of Rome, the erection on the site of Zion the pagan colony of Œlia Capitolina, the massacre of the Jews, and the exile and dispersion of most of the survivors. In like manner, he will observe that almost in the corresponding decade of the first century of
House of Bahá’u’lláh (in the center) in ‘Akká in which the Kitábu’l-Aqdas was revealed.
A view of the illuminated Shrine in Mount Carmel.
[Page 128]
the era of Bahá’u’lláh, not at the hand of
the infidel, but by a recognized ruler
professing the faith of Islám, a blow,
unprecedented in its magnitude, has been dealt to
the highest seats of authority in the Islámic
world. He will call to mind the recent
disestablishment of the state religion of
Turkey, the overthrow of the dynasty of the
House of ‘Uthmán, the loss of the unity of
the vast majority of the adherents of the
Muḥammadan Faith, the humiliation inflicted
upon the whole hierarchy of its
ecclesiastical exponents in that land, the
abolition of religious courts, the annulment
of the provisions of the Qur’án, the
promulgation of a universal Western code of
civil law, the suppression of its Orders and
the closing of most of its seminaries and
establishments.
Such a close correspondence between these historic retributions which the Almighty’s avenging arm has chosen to inflict upon the persecutors of Christ and Bahá’u’lláh cannot but fortify the confidence of every Bahá’í believer in the future glories of this Divine Dispensation. Particularly will he feel strengthened when he recalls the triumphs that have signalized the advance of Christianity after the humiliation of its enemies. And as he ponders upon the circumstances that have given such startling publicity to the Cause, not only throughout Turkey but in the adjoining countries as well, he cannot fail to recognize in this strange episode, following so closely upon the fall of the mighty stronghold of Bahá’í opposition, a prelude to a higher recognition and fuller unfoldment of the Faith of Bahá’u’lláh.
In Persia, where, unlike its ill-fated sister nation Afghánistán, the pace of reform has been wisely regulated, the salutary effects of the progressive régime established by its enlightened ruler are not only reacting upon the social and economic structure of its society, but are being increasingly felt by the mass of the followers of Bahá’u’lláh in that land. The welter of controversy into which the drastic reforms of a determined government, aiming at the gradual secularization of the State, has plunged a revolting clergy has afforded our Persian brethren their long-desired opportunity to pursue un-trammelled the course of their spiritual and humanitarian activities. The deportation of a considerable number of Muslim ecclesiastical officials, amongst them the heir of that notorious and bloodthirsty Mujtahid of Iṣfáhán, "the Son of the Wolf,” has served to clear the ground for the extension and consolidation of Bahá’í institutions. Already, as reported from an outlying center in the province of Yazd, a leading but fairminded Mulla has, upon the discovery of the specific prophecy of ‘Abdu’l-Bahá regarding the forced abandonment of the traditional head—dress of Muslim clericals, acknowledged the Divine origin of the Bahá’í Faith, embraced its truth, and openly enlisted as an active supporter of its institutions.
Moreover, it is stated that in various quarters, and among responsible sections of the community the matter of the codification and introduction of a Western civil code, and its universal application to all the different religious communities is being freely discussed, and its desirability increasingly emphasized. As a preliminary measure, however, to the introduction of such a far-reaching reform, certain changes of policy have been lately initiated, not in the form of hastily conceived dictatorial edicts, but as a result of the mature deliberations and with the sanction of the national representatives of the people. The systematization of the laws of marriage and contract; the establishment of a Land Registry wholly independent of ecclesiastical control; the distribution of birth certificates of a purely undenominational character; the increasing prominence accorded to the social rights of womanhood; the close attention paid by State authorities to the education of Persian youth in the Universities of Europe; the banning of all Muslim Passion Plays throughout the territory of the Sháh; the bold and various schemes that have been launched for the embellishment of the Persian Capital—all are welcome signs of the approaching era which is to witness the spiritual and material ascendency of Persia among the peoples and nations of the world.
In this ever-improving environment and witnessing on every side the downfall of those institutions that have crippled their
A group of early pioneers of the Faith, including a number of companions in exile of Bahá’u’lláh.
[Page 130]
struggling Faith, the believers in Persia are
joyously seizing every opportunity to
demonstrate the redeeming power of the
Cause of Bahá’u’lláh. An illuminating report,
submitted by one of the most capable
and trusted itinerant teachers of the Cause
in Persia, has lately reached the Holy Land.
In it the writer sets forth in graphic and
accurate language the many evidences of the
increasing vitality displayed by the Faith in
different parts of Persia. Summoned by the
Persian National Spiritual Assembly to
interrupt his travels in the vicinity of the
town of Mashhad in order to devote
immediate attention to a situation that had
unexpectedly arisen in Iṣfahán, our
indefatigable teacher and brother was surprised
upon his arrival in that province to note in
the various towns and villages he visited a
ten—fold increase in the number of the
adherents of the Faith since his last visit to
those regions. He was moreover startled at
the hospitality which he received at the
hands of those persons who six years ago
had been instrumental in expelling him from
their localities, and who now had freely
enlisted under the banner of Bahá’u’lláh.
He was furthermore highly elated to learn
that the prestige, the integrity and ability
of the local Bahá’í Assemblies in that province
had of late stood so high that non-Bahá’ís,
exasperated by the corruption and
incompetence of their own judges, had more
than once freely submitted cases of dispute
to the judgment of the elected representatives
of the Bahá’í community in their
locality.
Only a close and unbiased observer of the manner and habits of the Persian people, already familiar with the prevailing tendencies of different sections of the population, such as their apathy and indolence, the absence of a sense of public duty and of loyalty to principle, the lack of concerted effort and constancy in action, the habit of secrecy and blind surrender to the capricious will of an ignorant and fanatical clergy, can truly estimate the immensity of the task that faces every conscientious believer in that land. He will moreover readily testify to the high standard already attained by the Bahá’ís of Persia in their efforts to inculcate in the minds of their fellow-countrymen the principles of the Divine Civilization ushered in by Bahá’u’lláh.
We have only to glance at the soul stirring written assurances of ‘Abdu’l-Bahá in order to realize the magnitude and exalted character of the mission entrusted by Him to the adherents of the Faith in Bahá’u’lláh’s native land. By the faithful application of the spiritual principles which their present administration is endeavoring to propagate; by the character of those indissoluble bonds of Bahá’í fellowship that cement the union of the mass of the believers with their elected councillors; by the distinctiveness of their future contributions in the domain of art, of science and of trade, of education and of industry—by these, and by still other convincing manifestations of the quickening vitality of their Faith, our Persian brethren are destined to demonstrate to the ruling powers on earth the majesty, the enduring stability and the unfailing efficacy of the Government of Bahá’u’lláh. _
The following passage from the Tablet of ‘Abdu’l-Bahá, revealed more than thirty years ago, while incarcerated within the walls of the prison-city of ‘Akká, and addressed to the Bahá’ís of Ighurasan, will undoubtedly stimulate those energetic friends of the West who long to contribute by every means in their power to the rehabilitation of their Master’s native land: "Erelong will your brethren from Europe and America journey to Persia. There they will promote to an unprecedented degree the interests of art and industry. There they will rear the institutions of true civilization, promote the development of husbandry and trade, and assist in the spread of education. . . . Assuredly they will come; assuredly they will contribute in making of the land of Iran the envy and the admiration of the peoples and nations of the world.”
And as we ponder these words of ‘Abdu’l-Bahá
in our hearts, let us also remember the
prophetic utterances of Bahá’u’lláh, which
reveal not only the merciless cruelty of the
ecclesiastical leaders of Islám but also the
measure of Divine retribution which now
afflicts the oppressors of God’s holy Faith:
"O people of the Qur’án! Verily the[Page 131]
prophet
of God, Muḥammad, sheddeth tears
at the sight of your cruelty. Ye have
assuredly followed your evil and corrupt
desires and turned away your face from the
light of guidance. Erelong will ye witness
the result of your deeds; for the Lord my
God lieth in wait and is watchful of your
behavior. . . . Erelong He will raise in
every city the standard of His sovereignty,
and will wipe away the traces of them that
have denied Him on the day of His return.
. . . O concourse of Muslim divines! By
your deeds the exalted station of the nation
hath been abased, the standard of Islám
hath been reversed and its mighty throne
hath fallen. Whenever the Divine Reformer
hath sought to ennoble the rank of the
people, ye have tumultuously risen against
Him and prevented Him from executing
His purpose, wherefore the realm hath
remained in grievous loss.”
And in conclusion, I wish in a few Words to pay a tribute, however inadequate, to the magnificent services rendered by that exemplary and indefatigable teacher of the Cause, our dearly-beloved sister, Miss Martha Root. Her international travels on behalf of the Bahá’í Faith, so wide in their range, so extensive in their duration, so inspiring in their results, will adorn and enrich the annals of God’s immortal Faith. Her earliest journeys to the southernmost limits of the American continent, to India and to South Africa, to the eastern confines of Asia, to the islands of the Southern Seas and the Scandinavian countries of the North; her more recent contact with the rulers and crowned heads of Europe and the impression which her undaunted spirit created in royal circles in the Balkan countries; her close affiliation with international organizations, peace societies, humanitarian movements and Esperantist circles; and her latest victories in the university circles of Germany—all constitute a compelling evidence of what the power of Bahá’u’lláh can achieve. These historic labors, pursued single—handed and in circumstances of financial stringency and ill-health, have been characterized throughout by a spirit of fidelity, of self-effacement, of thoroughness and vigor that none has excelled.
I appeal to individual believers and Bahá’í Assemblies alike to reinforce by every possible means the earnest strivings of such a precious soul, to respond speedily and entirely to every request that from time to time she feels moved to address to her fellow-workers in every land, to strive to attain the high standard of stewardship that she has set, and to pray from the very depths of their hearts for the uninterrupted continuance of her noble endeavors.
February 12, 1929.
TEXT OF BAHA’I’ APPLICATION FOR CIVIL RECOGNITION BY THE PALESTINE ADMINISTRATION
Haifa, Palestine, 4 May, 1929. Sir,
Replying to your letter requesting information about the religious laws relating to personal status that are observed by the Bahá’í Community in Palestine, I am authorized by their Spiritual Assembly to state that for some years the Community has been following such of its own religious laws as could be administered without recourse to a recognized court of law. This has been done most informally and has been possible only because all of the parties concerned
have been members of the Community and so have consented to the jurisdiction of Bahá’í laws. We feel, however, that, though this method has met our needs in the past, the time has now come when our personal affairs should be placed upon a more definite basis in relation to the laws of Palestine.
It is the wish of the Community that a uniform civil law of personal status should be adopted in Palestine that would be applicable to all residents, irrespective of their religious beliefs, and the Community would be glad to co-operate with the Government
[Page 132]
Bahá’í Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Bahá’ís of Persia.
[Page 133]
Bahá’í Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Bahá’ís of Egypt.
[Page 134]
to any length within its power
to help bring about such a result. Pending
the adoption of such a uniform law, however, and in
view of the practical recognition it has
received over a long period as independent of
other religious bodies, the Community would
welcome its official recognition by the
Government of Palestine and the granting to it
of the full powers to administer its own
affairs now enjoyed by other religious
communities in Palestine.
Respectfully,
The Spiritual Assembly
of the Bahá’ís of Haifa.
The District Officer,
Haifa.
