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Bahá’|' burial laws
There are certain Bahá’í laws regarding burial that should be observed:
1. The body is not to be embalmed (unless required by state law).
2. Interment must take place within an hour’s travel time from the place of "death.
3. Cremation is forbidden.
4. Bahá’ís can donate their bodies for medical research or organ transplants. They should stipulate, however, that they do not wish the remains to be cremated.
5. A specific “Prayer for the Dead” should be said before interment. This prayer is published in Prayers and Meditations (No. CLXVII) and on page 40 in Bahá’í’ Prayers (1982 edition).
Extracts on Bahá’í burial
“It is forbidden you to carry the body more than an hour ‘s distance from the town; bury it with tranquillity and cheer in a nearby place.” (Bahá’u’lláh, the Kitáb-i-Aqdas)
Question: Regarding the carrying of the dead where it is bidden that they should be buried within one hour’s distance, does this law apply to transportation both by land and sea, or is it otherwise?
Answer: The law applies to transportation by land as by sea, whether it be an hour's distance by boat or train. The purpose is the time-limit of one hour, no matter what means of conveyance is employed. However, the sooner the burial takes place, the more fitting and preferable. (Questions and answers, a supplement to the Kitáb-i-Aqdas)
Briefly the law for the burial of the dead states that it is forbidden to carry the body for more than an hour’s journey from the place of death; that the body should be wrapped in a shroud of silk or cotton, and on its finger should be placed a ring bearing the inscription “I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compassionate”; and that the coffin should be of crystal, stone or hard line wood. A specific “Prayer for the Dead” is ordained, to be said before interment (see Note 11). It has been explained by ‘Abdu’l-Bahá and the Guardian that this law prohibits cremation of the dead. The formal prayer and the ring are meant to be used for those who have attained the age of maturity.
Note ll: The “Prayer for the Dead” is published in Prayers and Meditations of Bahá’u’lláh, No. CLXVII. It is the only Bahá’í obligatory prayer which is to be recited in congregation; it is to be recited by one believer while all present stand. There is no requirement to face the Qiblih when reciting this prayer. (Synopsis and Codification of the Kitáb-i-Aqdas)
for the Assembly on this occasion. As a funeral is not a legal ceremony more latitude can be allowed, especially as the family of the deceased may want some particular Bahá’í friend to officiate.
Mr. and Mrs. are naturally quite free to be buried in their own plot in the cemetery, if that is what they desire.
An official Bahá’í funeral service should only be given for a believer, but there is no objection to the reading of Bahá’í prayers, or indeed to a Bahá’í conducting the funeral service of a non-Bahá’í, if this has been requested. (From a letter dated July 20, 1946, written on behalf of the Guardian to the National Spiritual Assembly of the U.S.)
The body may be conveyed by any means to a distance that can be covered in one hour’s journey. (From a letter dated August 5, 1949, written on behalf of the Guardian to an individual believer)
The Guardian thinks the ideal thing would be for the believers to have a Bahá’í cemetery. (From a letter dated September 5, 1950, written on behalf of the Guardian to an individual believer)
Regarding the questions which you ask concerning Bahá’í’ burials, etc. At the present time, the Guardian is not stressing these matters, as their establishment might divert attention from the supreme tasks we have before us. However, the answers are as follows: Under Bahá’í teachings it seems clear that the body is not to be embalmed. The burial should take place within an hour’s travel time from the place of death. The preparation for the body for burial is a careful washing, and placing in a shroud of white cloth, silk preferably. There is nothing in the teachings with regard to turning the body over to Scientific Institutions for scientific research, and therefore the individual may do as he wishes, until such time as the Universal House of Justice may legislate on this matter, if they ever do. The practice in the Orient is to bury the person within 2A hours of the time of death, sometimes even sooner, although there is no provision in the teachings as to the time limit. (From a letter dated April 2, 1955, written on behalf of the Guardian to an individual believer)
There is nothing in the Teachings against leaving our bodies to medical science. The only thing we should stipulate is that we do not wish to be cremated, as it is against our Bahá’í laws.
As many people make arrangements to leave their bodies to medical science for investigation, he suggests that you inquire, either through some lawyer friend or through some hospital, how you could do this and then make the necessary provision in your Will, stipulating that you wish your body to be of service to mankind in death, and that, being a Bahá’í, you request that your remains not be cremated and not be taken more than an hour’s journey from the place you die. _
The spirit has no more connection with the body after it departs, but, as the body was once the temple of the spirit, we Bahá’ís are taught that it must be treated with respect. (From a letter dated March 22, 1957, written on behalf of the Guardian to an individual believer)
For the burial of the dead the only requirements now
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The American Bahá’í / September 1986 / 27
cemetery and beautiful trees were planted around it as well as around the cemetery itself. (From a letter dated February 20, 1978, written on behalf of the Universal House of Justice to the National Spiritual Assembly of Brazil)
The Prayer for the Dead should be recited at the funeral if the deceased is 15 years old or more. If there is no one at the funeral able to read, it is sufficient to say only that part of the prayer which requires the repetition 19 times of each of six short verses.
The body must be placed in the grave in such a position that the feet point towards ‘Akká (the Qiblih). (From a statement prepared by a National Spiritual Assembly in Africa and approved by the Universal House of Justice on June 14, 1982)
Serving alcoholic drinks
In response to questions raised on the permissibility of serving alcoholic drinks in a number of different circumstances, the Universal House of Justice has formulated the following guidelines:
The fact that Bahá’ís themselves must not drink alcohol is abundantly clear and needs no comment here. With regard to the serving of alcohol to non-Bahá’ís:
1. No Bahá’í institution should serve alcohol to non-Bahá’ís under any circumstances.
2. If an individual Bahá’í’ is entertaining an individual guest or a small group of guests as an official representative of the Bahá’í community, he should not serve alcohol in his own home, but must use his discretion whether or not to do so if the entertaining is taking place in a restaurant.
3. No Bahá’í’ should serve alcohol at any function or reception given by him, such as a wedding reception or party to which a number of people are invited.
4. When a Bahá’í is privately entertaining an individual non-Bahá’í or a small group of guests in his own home, he must himself judge whether or not to serve alcohol. This will depend to a great degree on the customs of the country in which he is living, the individuals concerned, and the host's relationship to his guests. Obviously it is better for the Bahá’í not to serve alcohol if possible, but against this he must weigh the probable reaction of the guest in the circumstances which prevail and in the particular situation. In sortie countries there would be no problem in failing to provide alcohol to a guest; in others it would be regarded as extremely peculiar and anti-social and would immediately raise a barrier to further contact. It is not desirable to make a major issue of the matter.
5. When such private entertaining of an individual or small group of non-Bahá’ís is taking place in a restaurant the same general principles as in point 4 above apply, except that in such a public place a failure to provide alcoholic drinks would be less easily understood than in a private home, and the Bahá’í must use his discretion accordingly.
6. Alcohol must not be served in a restaurant or other business which is wholly owned by Bahá’ís.
7. If a Bahá’í is employed by others in a job which involves the serving of alcohol, he is not obliged to change
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forbidden to the body for more than an hour’s journey from the place of death; that the body should be wrapped in a shroud of silk or cotton, and on its finger should be
placed a ring bearing the inscription “I came forth from
God, and return unto Him, detached from all save Him,
holding fast to His Name, the Merciful, the Compassionate”; and that the coffin should be of crystal, stone or
hard line wood. A specific “Prayer for the Dead” is ordained, to be said before interment (see Note ll). It has
been explained by ‘Abdu’l-Bahá and the Guardian that this
law prohibits cremation of the dead. The formal prayer and
the ring are meant to be used for those who have attained
the age of maturity.
Note ll: The “Prayer for the Dead” is published in Prayers and Meditations of Baha’ ’u ’Ila’h, No. CLXVII. It is the only Bahá’í obligatory prayer which is to be recited in congregation; it is to be recited by one believer while all present stand. There is no requirement to face the Qiblih when reciting this prayer. (Synopsis and Codification of the Kitáb-i-Aqdas)
Regarding the Bahá’í’ funeral service: it is extremely simple, as it consists only of a congregational prayer to be read before burial. This prayer will be made available to the friends when the Aqdas is translated and published. In the meantime your N.S.A. should take great care lest any uniform procedure or ritual in this matter be adopted or imposed upon the friends. The danger in this, as in some other cases regarding Bahá’í worship, is that a definite system of rigid rituals and practices be developed among the believers. The utmost simplicity and flexibility should be observed, and a selection from the Bahá’í Sacred Writings would serve the purpose at the present time, provided this selection is not rigidly and uniformly adopted on all such occasions. (From _a letter dated January 10, 1936, written on behalf of the Guardian to the National Spiritual Assembly of the U.S.)
Both the Bahá’í marriage service and the Bahá’í funeral service are extremely simple in character, and you must have certainly read in the Bahá’í News the explanation given by the Guardian on these two points. As already stated, all fonns of rigidity and unifomiity in such matters should be avoided by the believers. What is of vital importance is to strictly observe the laws and directions specifically revealed by Bahá’u’lláh. These will be gradually brought to the attention of the friends and explained to them by the Guardian. In the meantime great care should be taken to prevent the introduction of unnecessary details and additions of a man-made nature to the body of the Teachings. (From a letter dated May 19, 1936, written on behalf of the Guardian to an individual believer)
There is no objection whatsoever to non-Bahá’ís being present when the long prayer for the dead is read, as long as they respect our manner of reading it by rising and standing as the Bahá’ís do on this occasion. Nor, indeed, is there any objection to non-Bahá’ís being present during the reading of any Bahá’í prayer for the departed.
In reporting Bahá’í marriages it is much better to mention that the ceremony was performed by the Assembly, as this is the proper thing to do, and an individual only acts
vidual believer) V
There is nothing in the Teachings against leaving our bodies to medical science. The only thing we should stipulate is that we do not wish to be cremated, as it is against our Bahá’í laws. '
As many people make arrangements to leave their bodies to medical science for investigation, he suggests that you inquire, either through some lawyer friend or through some hospital, how you could do this and then make the necessary provision in your Will, stipulating that you wish your body to be of service to mankind in death, and that, being a Bahá’í, you request that your remains not be cremated and not be taken more than an hour’s journey from the place you die.
The spirit has no more connection with the body after it departs, but, as the body was once the temple of the spirit, we Bahá’ís are taught that it must be treated with respect. (From a letter dated March 22, 1957, written on behalf of the Guardian to an individual believer)
For the burial of the dead the only requirements now binding in the West are to bury the body (not to cremate it), not to carry it more than a distance of one hour’s journey from the place of death, and to say the Prayer for the Dead if the deceased is a believer over the age of 15. (From a letter dated June 9, 1974, written on behalf of the Universal House of Justice to the National Spiritual Assembly of Iceland)
You have asked whether it is permissible for the friends to chant a prayer collectively. There is a difference between chanting a prayer collectively and congregational prayer. The latter is a formal prayer usually led by an individual using a prescribed ritual. Congregational prayer in this form is forbidden in the Faith except in the case of the Prayer for the Dead. While reciting prayers in unison and spontaneously joining in the recitation of the Words of God are not forbidden, the friends should bear in mind the advice of the beloved Guardian on this subject when he stated that:
“... although the friends are thus left free to follow their own inclination, they should take the utmost care that any manner they practice should not acquire too rigid a character, and thus develop into an institution. This is a point which the friends should always bear in mind, lest they deviate from the clear path indicated in the Teachings. ” (From a letter dated February 6, 1975, written on behalf of the Universal House of Justice to an individual believer)
The Universal House of Justice advises that the place of death may be taken to be the city or town in which the believer passes away, and therefore the hour’s journey may be calculated from the city limits to the place of burial. However, it should be borne in mind that the spirit of Bahá’u’lláh’s law is to be buried near where one dies.
At the present time there are no definite regulations for preparing Bahá’í cemeteries. However, in a Tablet of the Master’s, He emphasizes the need for the cemetery to have a beautiful outward appearance and states that the graves should not be joined together but that each one should have a flower bed around its four sides. He also indicates that it would be pleasing if a pool were located in the center of the
host's relationship to his guests. Obviously it is better for the Bahá’í’ not to serve alcohol if possible, but against this he must weigh the probable reaction of the guest in the circumstances which prevail and in the particular situation. In some countries there would be no problem in failing to provide alcohol to a guest; in others it would be regarded as extremely peculiar and anti-social and would immediately raise a barrier to further contact. It is not desirable to make a major issue of the matter. 3
5. When such private entertaining of an individual or small group of non-Bahá’ís is taking place in a restaurant the same general principles as in point 4 above apply, except that in such a public place a failure to provide alcoholic drinks would be less easily understood than in a private home, and the Bahá’í must use his discretion accordingly.
6. Alcohol must not be served in a restaurant or other business which is wholly owned by Bahá’ís.
7. If a Bahá’í is employed by others in a job which involves the serving of alcohol, he is not obliged to change that employment. This is a matter left to each individual to decide in the light of his own conscience. Obviously such kinds of employment vary widely from bartending to serving in a grocery in which wine is retailed. If the job requires a great deal of involvement with the serving of alcohol it is better for the Bahá’í to obtain other employment if he can. (Statement issued by the Universal House of Justice on January 31, 1982)
0
“As regards the questions you asked: Under no circumstances should Bahá’ís drink. It is so unambiguously forbidden in the Tablets of Bahá’u’lláh that there is no excuse for them even touching it in the form of a toast, or in a burning plum pudding; in fact, in any way.” (From a letter dated March 3, 1957, wiitten on behalf of Shoghi Effendi to an individual believer)
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“With reference to your question whether those foods which have been flavored with alcoholic liquors such as brandy, rum, etc. should be classified under the same category as the intoxicating drinks, and consequently be avoided by the believers, the Guardian wishes all the friends to know that such foods, or beverages, are strictly prohibited.’.’ (From a letter dated January 9, 1939, written on be continued on page 28
Voting for Assembly officers
Question: In voting for officers of a local Spiritual Assembly is it permissible to read the names of those persons who have tied?
Answer: When voting for officers of an Assembly a result is only reached ‘when one member receives five or more votes. Until that result is reached, all members are eligible for the office in question, and the results of all inconclusive ballots should be made known in the meeting. (From a letter dated July 29, 1971, from the Universal House of Justice to a National Spiritual Assembly)
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28 / The American Bahá’í / September 1986
Bahá’í National Review
September 1986 No. 122
half of Shoghi Effendi to an individual believer) I
“We have found no texts prohibiting the friends from using flavored extracts in their food. This may be a matter for later legislation by the Universal House of Justice but for the time being the friends should be left to do as they choose. The same principle applies to those who are employed in factories manufacturing such extracts.” (From a letter dated April 7, 1974, written by the Universal House of Justice to a National Spiritual Assembly)
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“Institutions that are entirely managed by Bahá’ís are, for reasons that are only too obvious, under the obligation of enforcing all the laws and ordinances of the Faith, especially those whose observance constitutes a matter of conscience. There is no reason, no justification whatsoever, that they should act otherwise. ...” (From a letter dated October 2, 1935, written on behalf of Shoghi Effendi to a National Spiritual Assembly)
I
“Concerning the third question (sale of alcoholic drinks at Bahá’í-owned premises and restaurants), the beloved Guardian has asked me to point out that this practice is highly improper and reprehensible and would be tantamount to encouraging acts that are forbidden in the Faith. It is indeed the conscientious duty of every true Bahá’í to abandon. such practices. However, should a Bahá’í owner rent his property without himself taking any pan whatever in the business, or giving aid to the tenant, then he would incur no responsibility. Nevertheless the landlord should resort to every possible means to rid his premises of the defilement of this degrading business; how far more injurious if he himself were engaged in such repugnant affairs." (From a letter dated November 6, 1935, written on behalf of Shoghi Effendi to a National Spiritual Assembly)
I .
“As to question number 6 concerning the sale of alcohol by a believer, as you state, ‘Obviously he should cease to deal in the sale of alcohol in his shop.’ However, as he is a new believer and was engaged in this business before becoming a Bahá’í, he should be given a reasonable opportu nity to find another means whereby he can earn a living and ,
should be given every assistance by the National Spiritual Assembly to do so. He should be treated with patience and understanding, especially if he is making efforts to dispose of this business and to seek other employment. However, if after a reasonable time has elapsed and no effort has been made to comply with the Bahá’í law, then, as a last resort, the Assembly would have no alternative but to suspend his administrative rights.” (From a letter dated March 13, 1974, written by the Universal House of Justice to a National Spiritual Assembly)
The preceding extracts were compiled for inclusion with n lunar Ilntnd Fnhr-unrv 2. 1032, writtpn nn behalf nf the
have been skillfully exploited by one or another interest group for purposes that had nothing in common with the search for peace.
Bahá’ís should ensure that an organization or activity is free from partisan political activities and does not have, at its base, a partisan motivation or affiliation. As explained by the Guardian:
Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programmes of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interest of that worldwide Fellowship which it is their aim to guard and foster.
While Baha’r's would welcome every opportunity to participate in social, cultural, humanitarian, charitable and educational organizations and enterprises, they should also bear in mind that the primary purpose of any collaboration is to secure, in time, the recognition, by those with whom they associate, of the paramount necessity and the true significance of the Bahá’í Revelation.
In The Advent of Divine Justice, p. 43, the Guardian states:
Let him also attempt to devise such methods as association with clubs, exhibitions, and societies or participation in social, cultural, humanitarian, charitable, and educational organizations and enterprises, which, while safeguarding the integrity of his Faith, will open up to him a multitude of ways and means whereby he can enlist successively the sympathy, support and ultimately the allegiance of those with whom he comes in contact. Let him, while such contacts are being made, bear in mind the claims which his Faith is constantly making upon him to preserve its dignity and station, to safeguard the integrity of its laws and principles, to demonstrate its comprehensiveness and universality, and to defend fearlessly its manifold and vital interests.
NOTE: While it may not be advisable for Bahá’í' institutions or clubs to seek formal affiliation with a particular organization (as this would indicate that the Faith is officially sanctioning the organization’s beliefs and activities), an individual may support the organization if its philosophies and methods are compatible with Bahá’í principles.
Consent for marriage from parents living abroad
In increasing instances, Bahá’ís or their prospective non-Bahá’í mates who wish to marry have parents who reside outside the continental United States. In the past, the verification of parental consent had to be ascertained by the National Spiritual Assembly of the country in which the parents live and transmitted by that Assembly to our National Assembly.
The National Spiritual Assembly has reconsidered this policy and adopted a new one which, in essence, merely
caution the Bahá’ís to restrain their smoking at teaching meetings and firesides in case it is offensive to some seekers. In the case of Nineteen Day Feasts or meetings of Assemblies or committees, it is not right that friends who find smoking offensive should be made to endure it in Bahá’í meetings that they are required or expected to attend. If certain individuals feel that they must smoke, then arrangements, such as a break in the meeting, could be made for their convenience. It would, of course, be entirely inappropriate to smoke during the devotional part of a Feast, or at any other devotional gathering.
“It is to be hoped that the widespread publicity being given to the evil effects of smoking, both on smokers and on those who have to breathe smoke-laden air, will help to convince everyone of the wisdom of ‘Abdu’l-Bahá in strongly discouraging Bahá’ís from smoking. However, Baha’r's must be careful not to go beyond the Teachings in this matter and try to enforce as a law a matter in which Bahá’u’lláh has deemed it wise to allow freedom of decision.”
Smoking in relation to Fast
“As to the question of smoking in relation to the Fast, the Guardian’s translation of the passage to which you refer is that one must ‘abstain from food and drink’ during the hours of fasting.
“This should be regarded as sufficient guidance for the Western friends for the time being.” (From a letter of the Universal House of Justice to an individual believer, included in a letter of January 5, 1972)
“... the Universal House of Justice has instructed us to say that the prohibition of smoking as an aspect of fasting, as explained in Note 16 on page 59 of the ‘Synopsis and Codification of the Kitáb-i-Aqdas’ has not yet been applied in the west and therefore the friends should not make an issue of it.” (From a letter dated July 17, 1980, written on behalf of the Universal House of Justice to a National Spiritual Assembly)
Matters of confidentiality
Every institution in the Faith has certain matters which it considers should be kept confidential, and any member who is privy to such confidential information is obliged to preserve the confidentiality within the institution where he learned it. Such matters, however, are but a small portion of the business of any Bahá’í' institution. Most subjects dealt with are of common interest and can be discussed openly with anyone. Where no confidentiality is involved the institutions must strive to avoid the stifling atmosphere of secrecy; on the other hand, every believer must know that he can confide a personal problem to an institution of the Faith, with the assurance that knowledge of the matter will remain confidential.
Members of Assemblies, whether they are assistants or
not, are obviously in a position to receive confidential information as individuals from several sources. It is an important principle of the Faith that one must not promise
what one is not going to fulfill. Therefore, if a Bans’; accepts confidential information either by virtue of his pro
[Page 4]
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“As to question number 6 concerning the sale of alcohol by a believer, as you state, ‘Obviously he should cease to deal in the sale of alcohol in his shop.’ However, as he is a new believer and was engaged in this business before becoming a Baha’r', he should be given a reasonable opportu nity to find another means whereby he can earn a living and _
should be given every assistance by the National Spiritual Assembly to do so. He should be treated with patience and understanding, especially if he is making efforts to dispose of this business and to seek other employment. However, if after a reasonable time has elapsed and no effort has been made to comply with the Bahá’í law, then, as a last resort, the Assembly would have no alternative but to suspend his administrative rights." (From a letter dated March 13, 1974, written by the Universal House of Justice to a National Spiritual Assembly)
The preceding extracts were compiled for inclusion with a letter dated February 8, 1982, written on behalf of the Universal House of Justice to the National Spiritual Assembly of the Bahá’ís‘ of the United States)
Assessing peace, social groups
In their efforts to collaborate with groups dealing with peace and related issues, Bahá’ís are often faced with the problem of determining the appropriateness of participating with or joining particular organizations. The following general guidelines are provided to help individuals and Assemblies to determine whether they should become involved in such activities or organizations.
The chief criteria are: Are-the aims of the organization compatible with the Bahá’í laws and principles? Is membership open to persons of all racial and religious backgrounds? Is it free of partisan politics? Does it condone civil disobedience? (In order to answer these questions it would be necessary to carefully review the organization’s charter.) As explained by the Universal House of Justice:
“In associating themselves with people and undertakings
they find of interest, the friends must at all times make
certain that such association does not lead to a compro mise with any of the principles of the Faith. (From a
letter dated April 4, 1983, to an individual believer)
Sometimes the high motives of certain organizations become confused and misdirected. Over the last 35 years a number of peace movements and organizations
Use of Bahá’í directories
Those who have access to Bahá’í mailing lists and directories should remember that they are furnished for the work of the Faith only and are not to be used for promotional or advertising purposes or for business solicitation. It should be noted that there are a growing number of businesses that sell Bahá’í specialty items which have been required to compile their own mailing lists.
NOTE: While it may not be advisable for Bahá’í institutions or clubs to seek formal affiliation with a particular organization (as this would indicate that the Faith is officially sanctioning the organization’s beliefs and activities), an individual may support the organization if its philosophies and methods are compatible with Bahá’í principles.
Consent for marriage from parents living abroad
In increasing instances, Bahá’ís or their prospective non-Bahá’í mates who wish to marry have parents who reside outside the continental United States. In the past, the verification of parental consent had to be ascertained by the National Spiritual Assembly of the country in which the parents live and transmitted by that Assembly to our National Assembly.
The National Spiritual Assembly has reconsidered this policy and adopted a new one which, in essence, merely makes consistent the requirements of parents living outside and within the U.S. The new policy is as follows:
Concerning the manner of consent, it is preferable that consent of parents be given in writing. However, oral consent is pennissible under conditions acceptable to the Assembly. It is assumed that in the case of written consent a letter is sufficient evidence of the granting of approval, and thus requires no further verification. This applies to all parents irrespective of where they live.
In the case of parents who live in Iran or other countries where the Faith is restricted, please refer the matter to the National Assembly(Office of the Secretary), which will advise you of the action to take in light of present circumstances.
Smoking during Bahá’í meetings
The following extract is from a letter written by the Universal House of Justice and dated March 4, 1974, answering the questions of a believer:
“... In answer to such letters the Guardian’s secretary replied on his behalf that Bahá’ís had no right to prevent anyone from smoking; that Bahá’ís were free to smokebut it was preferable for them not to do so; and that an issue should not be made of this matter. The use of tobacco, in common with other personal practices, should be subject to considerations of courtesy. The Bahá’í in his daily life, whether smoker or non-smoker, should always be conscious of the rights of those about him and avoid doing anything that would give offense.
“Believers have also raised the question about smoking during Bahá’í meetings. It is entirely within the authority of local and National Spiritual Assemblies to prohibit smoking in meetings held under their auspices. An Assembly may well feel that it does not wish to raise an additional barrier to seekers by prohibiting smoking at public meetings in a society where it is the accepted practice to smoke. On the other hand, it might be wise for the Assembly to
Matters of confidentiality
Every institution in the Faith has certain matters which it considers should be kept confidential, and any member who is privy to such confidential information is obliged to preserve the confidentiality within the institution where he learned it. Such matters, however, are but a small portion of the business of any Bahá’í institution. Most subjects dealt with are of common interest and can be discussed openly with anyone. Where no confidentiality is involved the institutions must strive to avoid the stifling atmosphere of secrecy; on the other hand, every believer must know that he can confide a personal problem to an institution of the Faith, with the assurance that knowledge of the matter will remain confidential.
Members of Assemblies, whether they are assistants or not, are obviously in a position to receive confidential information as individuals from several sources. It is an important principle of the Faith that one must not promise what one is not going to fulfill. Therefore, if a Bahá’í accepts confidential information either by virtue of his profession (e.g., as a doctor, a lawyer, etc.) or by permitting another person to confide in him, he is in duty bound to preserve that confidentiality.
In the relationship between assistants and the National Spiritual Assembly no problems should arise, because the functions are entirely separate. An assistant is appointed by an Auxiliary Board member to help him in a specified area of the territory and he functions as an assistant only in relation to that area. Assistants, like Auxiliary Board members, function individually, not as a consultative body. Assistants who are members of a National Assembly or a national committee do not function as assistants in relation to that body, and they have the same duty to observe the confidentiality of its consultations, and of matters considered by the Assembly to be confidential, as does any other member. An assistant can, of course, be a member of a local Spiritual Assembly, but his task here as an assistant is to help the Spiritual Assembly to function harmoniously and efficiently in the discharge of its duties and this will hardly succeed if he gives the Assembly the feeling that he is reporting privately everything it does to the Auxiliary Board member. He should, on the contrary, do all he can to foster an atmosphere of warm and loving collaboration between the local Assembly and the Board member. (Letter dated August 2, 1982, from the Universal House of Justice to a National Spiritual Assembly)
Covenant-breakers’ materials
Should the friends receive or come across any questionable material or material that may have been written by Covenant-breakers, they should contact their local Spiritual Assembly, the National Spiritual Assembly or their Auxiliary Board member for advice. ‘
