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The Universal House of Justice has provided the following memorandum which was prepared by the Research Department in response to questions posed by an individual believer regarding the equality of men and women.

Questions regarding the emancipation of women

The Research Department has studied the questions raised by Mrs. in her letter of October 6, 1988, to the Universal House of Justice. Mrs. cites an extract from the peace statement of the Universal House of Justice about the importance of the emancipation of women and draws attention to two factors which, in her view, inhibit the achievement of the equality of women and men:

1. the use of masculine pronouns in the Bahá’í Writings,

2. conflicting attitudes within the Bahá’í community about the necessity of striving to implement the principle of equality.

She also deplores the absence of historical documentation on the progress of women’s participation in the Administrative Order, and documentation concerning their exclusion from membership of the Universal House of Justice.

We provide the following response.

1. Use of pronouns

Mrs. makes a number of observations about the use of masculine pronouns throughout the Bahá’í Writings and states that choice of vocabulary serves not only to create reality but to perpetuate the oppression of womankind. She mentions that, while intellectually, she understands that the Writings employ the generic term “man” for both male and female, etc., emotionally, she finds it difficult to identify with the prayers and scripture. She quotes the following extract from a letter written on behalf of Shoghi Effendi, inquires about its authenticity and the circumstances under which the instruction was provided. The extract states:

“Regarding your question as to the changing of pronouns in Bahá’í prayers: the Guardian does not approve of such changes, either in the specific prayers or in any others. They should be read as printed without changing a single word.”

The extract, cited above, is from a letter dated April 13, 1944, written on behalf of the Guardian to the National Spiritual Assembly of the United States and Canada. The question posed by the National Assembly was:

“The members wish to have your direction before undertaking to answer a question frequently raised by the friends: whether when reading a Bahá’í prayer at a meeting, a believer can change the pronouns from singular to plural, or vice versa, or change the sex of a pronoun from male to female, or vice versa, as in the prayers for healing, for the departed, and the long obligatory prayer. That is, may the friends adapt a prayer to the exact situation or are the prayers to be read in their printed form without changing a single word.”

The secretary who prepared the letter was R. Rabbani. It

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March 1989 2. Prayers for parents Mrs. .....’s concerns about the inability to change pro nouns are exemplified by her comments on the prayer of ‘Abdu’l-Bahá which is cited below. She raises questions about who can pray for whom and whether mothers and daughters are not worthy of prayer. The prayer in question was excerpted from a Tablet revealed by the Master for Mr. Albert R. Windust. It was specifically written to a son in memory of his father. It states:

“O Lord! In this Most Great Dispensation Thou dost accept the intercession of children in behalf of their parents. This is one of the special infinite bestowals of this Dispensation. Therefore, O Thou kind Lord, accept the request of this Thy servant at the threshold of Thy singleness and submerge his father in the ocean of Thy grace, because this son hath arisen to render Thee service and is exerting effort at all times in the pathway of Thy love. Verily, Thou art the Giver, the Forgiver and the Kind!"

Clearly, the prayer states a general principle, namely, that- God accepts “the intercession of children in behalf of their parents.” Hence, daughters and sons can pray for both mothers and fathers. The following extract from a letter dated November 8, 1977, written on behalf of the Universal House of Justice to an individual believer provides helpful guidance concerning the choice of prayers for parents. It states:

“The House of Justice has asked us to point out that when the friends pray for their parents, they should feel free to use for this purpose any of the existing prayers of their choice. The same thing applies to prayers for husbands or wives.”

It may be of interest to Mrs. to know that there are a number of prayers revealed for parents scattered throughout the Bahá’í Writings in which both mother and father are mentioned and the gender of the child is not specified. See, for example, “Gleanings from the Writings of Bahá’u’lláh,” rev. ed. (Wilmette: Bahá’í Publishing Trust, 1984), pp. 301-2, and “Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas” (rev. ed.), (Haifa: Bahá’í World Center, 1982), pp. 24-25.

3. Implementation of the principle of the equality of men and women

The Universal House of Justice has repeatedly stressed the commitment of the Bahá’í community to the implementation of the principle of the equality of men and women. For example, writing to all National Spiritual Assemblies on May 25, 1975, the House of Justice indicated that:

“...the entire Bahá’í world is committed to encouraging and stimulating the vital role of women in the Bahá’í community as well as in society at large. ...”

And, in the Naw-Rúz 1979 message, it stated that “the encouragement of Bahá’í women to exercise to the full their privileges and responsibilities in the work of the community” was an essential feature in fostering the development of the “spiritual, intellectual and community life of the believers.”

Clearly, the local Bahá’í community has an important role to play not only in fosterimz the development of wom The American Bahá’í / March 1989 / 7

No. 124

physiologically in cannot, mean identity of functions. In some things women excel men, for others men are better fitted than women, while in very many things the difference of sex is of no effect at all. The differences of function are most apparent in family life. ..."

The compilation also addresses such issues as the roles and functions of women, the responsibilities of both men and women to work to establish equality, and suggests means of implementing the principle. It could serve as a deepening tool for individuals and communities desirous of increasing their appreciation of this important Bahá’í principle.

The following extract from a letter dated July 25, 1984, written on behalf of the Universal House of Justice to an individual believer, which is included in the compilation on women, provides insight into the nature of the change process and sets out some of the factors that are involved in making the practice of the equality of women and men a reality. It states:

“The principle of the equality between women and men, like the other teachings of the Faith, can be effectively and universally established among the friends when it is pursued in conjunction with all the other aspects of Bahá’í life. Change is an evolutionary process requiring patience with one’s self and others, loving education and the passage of time as the believers deepen their knowledge of the principles of the Faith, gradually discard long-held traditional attitudes and progressively conform their lives to the unifying teachings of the Cause."

4. Documentation about the service of women in the Bahd’{ administration and ‘concerning membership of the Universal House of Justice

With regard to the need identified by Mrs. for a systematic documentation of the progress of women’s involvement in the elected Institutions of the Faith, it is evident that such work remains to be carried out. While preliminary steps have been taken with the publication of books by Robert Stockman, Nathan Rutstein and others,_ much has still to be done. We hope that, when all the necessary source materials are assembled, including those held in Iran which are not currently accessible, Bahá’í scholars will engage in this important research work and document the history of women’s participation in all countries of the world.

In relation to the request for a detailed explanation about the exclusion of women from membership on the Universal House of Justice, we enclose two letters which relate to this subject. The first (enclosure 2), a letter dated May 31, 1988, from the Universal House of Justice to a National Spiritual Assembly, addresses the question of the scriptural basis for the membership’s being restricted to men, and describes the progressive clarification and implementation of the provisions of the specific laws involved. Attention is drawn to the penultimate paragraph of this letter which states:

“With regard to the status of women, the important point for Bahá’ís to remember is that in face of the categorical pronouncements in Bahá’í Scripture establishing the equality of men and women, the ineligibility of women for

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[Page 2]inquires about its authenticity and the circumstances under which the instruction was provided. The extract states:

“Regarding your question as to the changing of pronouns in Bahá’í prayers: the Guardian does not approve of such changes, either in the specific prayers or in any others. They should be read as printed without changing a single word.”

The extract, cited above, is from a letter dated April 13, 1944, written on behalf of the Guardian to the National Spiritual Assembly of the United States and Canada. The question posed by the National Assembly was:

“The members wish to have your direction before undertaking to answer a question frequently raised by the friends: whether when reading a Bahá’í prayer at a meeting, a believer can change the pronouns from singular to plural, or vice versa, or change the sex of a pronoun from male to female, or vice versa, as in the prayers for healing, for the departed, and the long obligatory prayer. That is, may the friends adapt a prayer to the exact situation or are the prayers to be read in their printed fomr without changing a single word.”

The secretary who prepared the letter was R. Rabbani. It is interesting to note that the letter contained a long postscript in the handwriting of Shoghi Effendi on the subject of the progress of the Seven Year Plan in North America.

With regard to the weight which is to be given to letters written by the Guardian's secretaries and the process by which these letters were prepared, we provide the following extract from a letter dated February 25, 1951, written on behalf of Shoghi Effendi to the National Spiritual Assembly of the British Isles. It states:

“Although the secretaries of the Guardian convey his thoughts and instructions, and these messages are authoritative, their words are in no sense the same as his, their style certainly not the same, and their authority less, for they use their own tenns and not his exact words in conveying his messages.”

It should be noted in passing that there is one prayer, namely the long prayer for the dead, in which we are permitted to change the pronouns. See “Prayers and Meditations by Bahá’u’lláh” (Wilmette: Bahá’í Publishing Trust, 1987), p. 261. This point is elaborated in the following extract from a letter dated January 14, 1947, written on behalf of Shoghi Effendi to an individual believer who asked about this subject:

“In regard to the question you asked him: As Bahá’u’lláh Himself specified, in the long prayer for the dead, that the gender could be changed and “his” said for “her,” etc., it is permissible to do it—nay obligatory—but in all other prayers, including those for the dead, we must adhere to the exact text and not change the gender.”

Further, the Guardian in a letter dated November 10, 1946, written on his behalf, clarified the fact that:

“...any of the prayers which were originally revealed for a man or a woman can be said for the opposite sex, but the text must not be changed.”

We provide for Mrs. .....’s perusal a brief compilation of extracts from letters written on behalf of the Universal House of Justice regarding the use of the masculine gender in the Bahá’í Writings.

u’llah,” rev. ed. (Wilmette: Bahá’í Publishing Trust, 1984), pp. 301-2, and “Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas” (rev. ed.), (Haifa: Bahá’í World Center, 1982), pp. 24-25.

3. Implementation of the principle of the equality of men and women

The Universal House of Justice has repeatedly stressed the commitment of the Bahá’í community to the implementation of the principle of the equality of men and women. For example, writing to all National Spiritual Assemblies on May 25, 1975, the House of Justice indicated that:

“...the entire Bahá’í world is committed to encouraging and stimulating the vital role of women in the Bahá’í community as well as in society at large. ...”

And, in the Naw-Rtiz 1979 message, it stated that “the encouragement of Bahá’í women to exercise to the full their privileges and responsibilities in the work of the community” was an essential feature in fostering the development of the “spiritual, intellectual and community life of the believers.”

Clearly, the local Bahá’í community has an important role to play not only in fostering the development of women, but also in learning how to apply the principle of equality to daily life. The beloved Guardian, in a letter of November 2, 1933, written on his behalf to an individual believer, described “Bahá’í community life” as:

“...an indispensable laboratory where you can translate into living and constructive action, the principles which you imbibe from the Teachings. ...To study the principles, and to try to live according to them, are, therefore, the two essential mediums through which you can insure the development and progress of your inner spiritual life and of your outer existence as well. ...”

Though the principle of the equality of women and men is well known, it is evident from the following extract from the Riḍván 1984 message to the Bahá’ís of the world, that the Universal House of Justice regards progress toward its implementation within the Bahá’í community as being uneven, and, in this same message, issues a challenge to the community to set an example of the practice of equality. The House of Justice wrote:

“The equality of men and women is not, at the present time, universally applied. In those areas where traditional inequality still hampers its progress we must take the lead in practicing this Bahá’í principle. Bahá’í women and girls must be encouraged to take part in the social, spiritual and administrative activities of their communities.”

The compilation on women prepared by the Research Department and published by the National Spiritual Assembly of Canada in 1986 contains many useful passages from the Writings and from letters of Shoghi Effendi and the Universal House of Justice on the subject of equality. The compilation contains extracts that define the Bahá’í concept of equality, a concept which incorporates the view that men and women perform some different functions, and that this differentiation of function is an expression of the Divine Will for this Dispensation. For example, a letter dated July 24, 1975, from the Universal House of Justice to an individual believer states:

“Equality between men and women does not, indeed

nary steps have been taken with the publication of books by Robert Stockman, Nathan Rutstein and others, much has still to be done. We hope that, when all the necessary source materials are assembled, including those held in Iran which are not currently accessible, Bahá’í scholars will engage in this important research work and document the history of women's participation in all countries of the world.

In relation to the request for a detailed explanation about the exclusion of women from membership on the Universal House of Justice, we enclose two letters which relate to this subject. The first (enclosure 2), a letter dated May 31, 1988, from the Universal House of Justice to a National Spiritual Assembly, addresses the question of the scriptural basis for the membership’s being restricted to men, and describes the progressive clarification and implementation of the provisions of the specific laws involved. Attention is drawn to the penultimate paragraph of this letter which states:

“With regard to the status of women, the important point for Bahá’ís to remember is that in face of the categorical pronouncements in Bahá’í Scripture establishing the equality of men and women, the ineligibility of women for membership of the Universal House of Justice does not constitute evidence of the superiority of men over women. It must also be home in mind that women are not excluded from any other international institution of the Faith. They are found among the ranks of the Hands of the Cause. They serve as members of the International Teaching Center and as Continental Counselors. And, there is nothing in the Sacred Text to preclude the participation of women in such future international bodies as the Supreme Tribunal.

ENCLOSURE N0. 1

Extracts from letters written on behalf of the Universal House of Justice to individual believers regarding the use of the masculine gender in the Bahá’í Writings

In many languages the use of the masculine gender, unless intended specifically to denote masculinity, is generic. For instance, in English we speak of the race of man, or mankind, in both instances meaning every member of the human race—men, women and children. There would be no reason to interpret “O Son of Being,” or “O Son of Man” as addressed only to males. It is the same with pronouns. (April 5, 1984)

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The principle of the equality of men and women which is firmly established by the Author of the Faith and forms one of the basic tenets of our belief will be fully realized as the human race matures in its understanding of the significance of Bahá’u’lláh’s Revelation. Equality will be achieved as a direct result of the adjustments the friends are required to make in their attitude toward this fundamental issue so essential to the establishment of the unity of mankind, and despite the exigencies of the languages in which the revealed Words have been received and in which they have been translated. ‘Abdu’l-Bahá says: “...in His estimate there is no question of sex.” “In the estimation of God there is no gender.” (The Promulgation of Universal Peace, pp. 174 and 374)

The translation of the Writings of the Central Figures of the Faith must of necessity agree in full detail with the orig [Page 3]8 / The American Bahá’í / March 1989 aami-i NA TIONAL nsvusw

March 1989 No. 124

inal in conveying the exact meaning of the Words as they have been revealed. The Guardian did not even approve of the changing of pronouns in Bahá’í prayers when they are read. Therefore, no deviation in translation from the actual meaning of the words, to accommodate the general trend of thought and behavior affecting a language, is conceivable, unless, of course, the equivalent of the original word does not exist in a given language. In one of His talks quoted in The Promulgation of Universal Peace, p. 76, ‘Abdu’l-Bahá says:

“The truth is that all mankind are the creatures and servants of one God, and in His estimate all are human. Man is a generic term applying to all humanity. The biblical statement ‘Let us make man in our image, after our likeness’ does not mean that woman was not created. The image and likeness of God apply to her as well. In Persian and Arabic there are two distinct words translated into English as man: one meaning man and woman collectively, the other distinguishing man as male from woman the female. The first word and its pronoun are generic, collective; the other is restricted to the male. This is the same in Hebrew.”

Concerning the English language, it is interesting that the 1983 edition of the Concise Oxford English Dictionary gives “human being” as the first meaning of “man”; and only as the fourth meaning “adult human male, opp. to woman, boy, or both.” Therefore, the use of “man” or “men” in translating the intent of the Revealer of the Words to embrace all humankind seems a good choice. (May 20, 1984)

I

In a memorandum written at the instruction of the House of Justice it was stated:

Obviously, therefore, it becomes a challenge not to be alienated by the use of the pronouns which must be accepted in their generic sense, and the question may be seen more as a matter of spiritual response than one of semantics. The Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum remarks upon this briefly in her recent book “The Desire of the World” page 128

It is recognized that in certain circles at various times words become influenced by emotions and their meanings can assume derogatory overtones; but the language of Revelation, as far as can be determined, has always been of the highest classical order, and is the means whereby the capacity of the human spirit to aspire toward the divine realms is reinforced. (October 28, 1984)

ENCLOSURE N0. 2 THE UNIVERSAL HOUSE OF JUSTICE BAH/l ’[ WORLD CENTRE 31 May 1988

To the National Spiritual Assembly of the Bahá’ís of New Zealand flour Rnhti"{ Friends

ed for the establishment of National Spiritual Assemblies, to be designated at some future time as Secondary Houses of Justice, but He also outlined the means by which the Universal House of Justice was to be elected. In His Will and Testament the Master wrote:

"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. ...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. . .. ” (p. 14)

And in one of His Tablets He had already written:

“At whatever time all the beloved of God in each country appoint their delegates, and these in turn elect their representatives, and these representatives elect a body, that body shall be regarded as the Supreme House of Justice. "

In the following passage, ‘Abdu’l-Bahá referred to membership of the “House of Justice” being restricted to men, without a specific designation of the level or levels of the institution to which this provision applied:

“The House of Justice, however, according to the explicit text of the Law of God, is confined to men; this for a wisdom of the Lord God's, which will ere long be made manifest as clearly as the sun at high noon. " (Selections

from the Writings of ‘Abdu’l-Bahá, rev. ed. (Haifa: Bahá’í World Center, 1982), p. 80)

Later, the Master clarified that it was only the Universal House of Justice whose membership was confined to men. ‘Abdu’l-Bahá wrote:

“According to the ordinances of the Faith of God, women are the equals of men in all rights save only that of membership on the Universal House of Justice, for, as hath been stated in the text of the Book, both the head and the members of the House of Justice are men. However, in all other bodies, such as the Temple Construction Committee, the Teaching Committee, the Spiritual Assembly, and in charitable and scientific associations, women share equally in all rights with men.” (From a newly-translated Tablet)

Shoghi Effendi, in a letter written on his behalf to an individual believer, provided the following authoritative elaboration of this theme:

“As regards your question concerning the membership of the Universal House of Justice; there is a Tablet from ‘Abdu’l-Bahá in which He definitely states that the membership of the Universal House is confined to men, and that the wisdom of it will be fully revealed and appreciated in the future. In the local, as well as the National Houses of Justice, however, women have the full right of membership. It is, therefore, only to the International House that they carmot be elected. ...” (July 28, 1936)

‘Abdu’l-Bahá Himself, it should also be noted, had, as attested by the above-cited extracts from His Tablets, affirmed that the ineligibility of women for election to the Universal House of Justice had been set out “in the text of the Book” and “in the explicit text of the Law of God.” In other words, this provision was established by none other than Bahá’u’lláh Himself.

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and the Guardian in relation to the local and National Spiritual Assemblies, rather than constituting a response to some external condition or pressure, was dictated by the principle of progressive implementation of the laws, as enjoined by Bahá’u’lláh Himself. Concerning the implementation of the laws,_Bahá’u’lláh wrote in one of His Tablets:

"Indeed the laws of God are like unto the ocean and the children of men as fish, did they but know it. However, in observing them one must exercise tact and wisdom. ...One must guide mankind to the ocean of true understanding in a spirit of love and tolerance."

As mentioned earlier, the law regarding the membership of the Universal House of Justice is embedded in the Text and has been merely restated by the divinely appointed interpreters. It is therefore neither amenable to change nor subject to speculation about some possible future condition.

With regard to the status of women, the important fact for Bahá’ís to remember is‘ that in face of the categorical pronouncements in Bahá’í Scripture establishing the equality of men and women, the ineligibility of women for membership of the Universal House of Justice does not constitute evidence of the superiority of men over women. It must also be borne in mind that women are not excluded from any other international institution of the Faith. They are found among the ranks of the Hands of the Cause. They serve as members of the International Teaching Center and as Continental Counselors. And, there is nothing in the Text to preclude the participation of women in such future international bodies as the Supreme Tribunal.

Though at the present time, it may be difficult for the believers to appreciate the reason for the circumscription of membership on the Universal House of Justice to men, we call upon the friends to remain assured by the Master's promise that clarity of understanding will be achieved in due course. The friends, both women and men, must accept this with faith that the Covenant of Bahá’u’lláh will aid them and the institutions of His World Order to see the realization of every principle ordained by His unerring Pen, including the equality of men and women, as expounded in the Writings of the Cause.

With loving Bahá’í greetings,

The Universal House of Justice May 31, 1988

Fasting one of the pillars that sustain the Law of God

"Prayer and fasting is the cause of awakening and mindfitlness and conducive to protection and preservation from tests. "—‘Abdu’l-Bahá, in Bahá’í World Faith 0

“As regards fasting, it -constitutes, together with the obligatory prayers, the two pillars that sustain the revealed Law of God. They act as stimulants to the soul, strengthen, revive, and purify it, and thus insure its steady development.

“The ordinance of fasting is, as is the case with these three prayers, a spiritual and vital obligation enjoined by Bahá’u’lláh upon every believer who has attained the age of

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[Page 4]InA.|vA:Inv\r\I :1; easy up» vs Luau ynuuvuna vvnuyn llll-IDI. us; aw cepted in their generic sense, and the question may be seen more as a matter of spiritual response than one of semantics. The Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum remarks upon this briefly in her recent book “The Desire of the World” page 128

It is recognized that in certain circles at various times words become influenced by emotions and their meanings can assume derogatory overtones; but the language of Revelation, as far as can be determined, has always been of the highest classical order, and is the means whereby the capacity of the human spirit to aspire toward the divine realms is reinforced. (October 28, 1984)

ENCLOSURE N0. 2 THE UNIVERSAL HOUSE OF JUSTICE BAH/1"! WORLD CENTRE 31 May 1988

To the National Spiritual Assembly of the Bahá’ís‘ of New Zealand Dear Bahd’{ Friends,

We have been informed of a paper presented at a recent New Zealand Bahá’í Studies conference, which raises the possibility that the ineligibility of women for membership on the Universal House of Justice may be a temporary provision subject to change through a process of progressive unfoldment of the divine purpose. We present the following points as a means of increasing the friends’ understanding of this established provision of the Order of Bahá’u’lláh that membership of the Universal House of Justice is confined to men.

The system of Bahá’í administration is “indissolubly bound with the essential verities of the Faith” as set forth in the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá. A unique feature of this system is the appointment of authorized interpreters, in the persons of ‘Abdu’l-Bahá and the Guardian, to provide authoritative statements on the intent of Bahá’u’lláh’s Revelation. Writing in The Dispensation of Bahá’u’lláh, Shoghi Effendi stated that ‘Abdu’l-Bahá and the Guardian “share the right and obligation to interpret the Bahá’í teachings.” In relation to his own function as interpreter, he further stated that “the Guardian has been specifically endowed with such power as he may need to reveal the purport and disclose the implications of the utterances of Bahá’u’lláh and of ‘Abdu’l-Bahá.” The significance of this important provision is that the religion of God is safeguarded and protected against schism and its essential unity is preserved.

The function of the divinely appointed interpreters is, evident in the progressive disclosure and clarification of the details of the Bahá’í teachings concerning the membership of the Universal House of Justice. Bahá’u’lláh in His Writings ordained both the Universal House of Justice and local Houses of Justice. However, in many of His laws He refers simply to “the House of Justice” and its members as “Men of Justice,” leaving open for later clarification to which level or levels of the whole institution each law would apply. ‘Abdu’l-Bahá, the Center of Bahá’u’lláh’s Covenant and the unerring Interpreter of His Word, not only provid tame and scientific associations, women share equally in all rights with men.” (From a newly-translated Tablet)

Shoghi Effendi, in a letter written on his behalf to an individual believer, provided the following authoritative elaboration of this theme:

“As regards your question concerning the membership of the Universal House of Justice; there is a Tablet from ‘Abdu’l-Bahá in which He definitely states that the membership of the Universal House is confined to men, and that the wisdom of it will be fully revealed and appreciated in the future. In the local, as well as the National Houses of Justice, however, women have the full right of membership. It is, therefore, only to the lntemational House that they carmot be elected. ...” (July 28, 1936)

‘Abdu’l-Bahá Himself, it should also be noted, had, as attested by the above-cited extracts from His Tablets, affirmed that the ineligibility of women for election to the Universal House of Justice had been set out “in the text of the Book” and “in the explicit text of the Law of God.” In other words, this provision was established by none other than Bahá’u’lláh Himself.

Further, in response to a number of questions about eligibility for membership and procedures for election of the Universal House of Justice, the Guardian’s secretary writing on his behalf distinguished between those questions which could be answered by reference to the “explicitly revealed” Text and those which could not. Membership of the Universal House of Justice fits into the former category. The letter stated:

“The membership of_ the Universal House of Justice is confined to men. Fixing the number of the members, the procedures for election and the term of membership will be known later, as these are not explicitly revealed in the Holy Text.” (May 27, 1940)

Hence, ‘Abdu’l-Bahá and the Guardian progressively have revealed, in accordance with divine inspiration, the meaning and implications of Bahá’u’lláh’s seminal teachings. Their interpretations are fundamental statements of truth which cannot be varied through legislation by the Universal House of Justice.

The progressive clarification of the details of the laws concerning membership of the House of Justice has been accompanied by a gradual implementation of their provisions. For example, based on the Texts available to the believers at the time, membership of local Houses of Justice was initially confined to men. When the Master began to elaborate on the differences between the levels of this Institution He clarified that the exclusion of women applied only to the Universal House of Justice. Thereafter, women became eligible for service as members of local and National Spiritual Assemblies. Women in the West, who already enjoyed the benefits of education and opportunities for social involvement, participated in this form of service much sooner than, for instance, their Bahá’í sisters in Iran, who were accorded this right only in 1954, “removing thereby the last remaining obstacle to the enjoyment of complete equality of rights in the conduct of the administrative affairs of the Persian Bahá’í Community.” It is important to note that the timing of the introduction of the provisions called for by the interpretations of ‘Abdu’l-Bahá

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including the equality of men and women, as expounded in the Writings of the Cause. . With loving Bahá’í greetings, The Universal House of Justice May 31, 1988

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Fasting one of the pillars that sustain the Law of God

“Prayer and fasting is the cause of awakening and mindfulness and conducive to protection and preservation from tests. ”—‘Abdu’l-Bahá, in Bahá’í World Faith

0

“As regards fasting, it -constitutes, together with the obligatory prayers, the two pillars that sustain the revealed Law of God. They act as stimulants to the soul, strengthen, revive, and purify it, and thus insure its steady development.

“The ordinance of fasting is, as is the case with these three prayers, a spiritual and vital obligation enjoined by Bahá’u’lláh upon every believer who has attained the age of fifteen. In the Aqdas He thus writes: ‘We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He has exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous.’ And in another passage He says: ‘We have enjoined upon you fasting during a brief period, and at its close have designated for you Naw-Rúz as a feast. ...The traveler, the ailing, those who are with child or giving suck, are not bound by the fast. ...Abstain from food and drink, from sumise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.’

“Also in the ‘Questions and Answers’ that form an appendix to the Aqdas, Bahá’u’lláh reveals the following:

‘Verily, I say that God has appointed a good station for fasting and prayer. But during good health its benefit is evident, and when one is ill, it is not permissible to fulfill them.’ Concerning the age of maturity, He reveals in the appendix of that same book: ‘The age of maturity is in the fifteenth year; women and men are alike in this respect. ...’

“The fasting period, which lasts 19 days starting as a rule from the second of March every year and ending on the twentieth of that same month, involves complete abstention from food and drink from sunrise tillsunset. It is essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires.”—Shoghi Effendi, through his secretary, in Bahd’{ News, March 1936

Smoking in relation to the Fast

“As to the question of smoking in relation to the Fast, the Guardian’s translation of the passage to which you re [Page 5]Bahá’í NA TIONAL REVIEW

March 1989 No. 124

fer 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)

O

In one of His Tablets, ‘Abdu’l-Bahá, after stating that fasting consists of abstinence from food and drink, categorically says that smoking is a form of “drink.” (In Arabic the verb “drink” applies equally to smoking.)

In the East, therefore, the friends abstain from smoking during the hours of fasting, and friends from the East living in the West do likewise. But, as stated in our letter to the National Spiritual Assembly of New Zealand, this application of the divine law has not been extended to the friends in the West for the present, and therefore it should not be made an issue. (The Universal House of Justice, March 15, 1972)

I

“...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)

Bahá’í Identification

All believers are advised to have current Bahá’í identification cards at all times. Those who travel to different localities should have current Bahá’í credentials to present to the Bahá’í authorities in these localities, so that they can be admitted to Bahá’í events.

Concerning international travel, each believer should be sure to secure proper credentials from the National Spiritual Assembly before going to another country.

A traveling member of the American Bahá’í community should also inform our National Spiritual Assembly if he or she intends to contact believers in another country, so that an official notification may be forwarded to the National Spiritual Assembly in that country.

No Bahá’í may travel to the Bahá’í World Center for any gurpose without prior permission and without proper cre entials.

Extracts from the Bahá’í Writings on the question of homosexuality

From the Writings of Bahd’u ’1Idh _Ye are forbidden adultery, homosexuality and unfaith mean that we do not believe that it is a permissible way of life; which, alas, is all too often the accepted attitude nowadays.

We must struggle against the evils in society by spiritual means, and medical and social ones as well. We must be tolerant and uncompromising, understanding but immovable in our point of view.

The thing people need to meet this type of trouble, as well as every other type, is greater spiritual understanding and stability; and of course we Bahá’ís believe that ultimately this can only be given to mankind through the Teachings of the Manifestation of God for this Day. (From a letter dated May 21, 1954, to an individual believer)

Role of the individual when aware or a violation of Bahá’í law

“The greater the patience, the loving understanding and the forbearance the believers show toward each other and their shortcomings, the greater will be the progress of the whole Bahá’í community at large.” (From a letter written on behalf of Shoghi Effendi, in “Bahá’í Life” compilation,

p. 9) .

“There is a distinction drawn in the Faith between the attitudes which should characterize individuals in their relationship to other people, namely, loving forgiveness, forbearance, and concern with one’s own sins, not the sins of others, and those attitudes which should be shown by the Spiritual Assemblies, whose duty is to administer the law of God with justice.” (From a letter of the Universal House of Justice dated February 6, 1973)

I

“While it can be a severe test to a Bahá’í to see fellow believers violating Bahá’í laws or engaging in conduct inirnical to the welfare and best interests of the Faith, there is no fixed rule that a believer must follow when such conduct comes to his notice. A great deal depends upon the seriousness of the offense and upon the relationship which exists between him and the offender.

‘‘If the misconduct is blatant and flagrant or threatens the interests of the Faith, the believer to whose attention it comes should immediately report it to the local Spiritual Assembly. Once it is in the hands of the Assembly the'believer’s obligation is discharged and he should do no more than pray for the offender and continue to show him friendship and encouragement—unless, of course, the Spiritual Assembly asks him to take specific action.

“Sometimes, however, the matter does not seem grave enough to warrant reporting to the Spiritual Assembly, in which case it may be best to ignore it altogether. There are also other things that can be done by the Bahá’í to whose notice such things come. For example, he could foster friendly relations with the individual concerned, tactfully drawing him into Bahá’í activities in the hope that, as his knowledge of the teachings and awareness of the Faith deepens, he will spontaneously improve his patterns of con duct. Or perhaps the relationship is such that he can tactfullv draw the nffendr-.r’a attention to the machines on the

The American Bahá’í / March 1989 / 9

6. If a Bahá’í is marrying a non-Bahá’í, consent to the marriage must be obtained from:

a. the parents of the Bahá’í if he or she is under 21.

b. the person getting married who is under 21 , whether he or she is a Bahá’í or not.

c. the parents of the Bahá’í.

d. both sets of natural parents.

7. With respect to consent of parents, the local Assembly:

a. must receive the statements of consent in writing.

b. must be satisfied that the consent of all parents has been given, regardless of the form.

c. may under certain circumstances take the couple’s word that their parents’ consent has been‘ given.

8. In giving consent to a marriage, the parents:

a. must approve of the idea of a Bahá’í ceremony.

b. need only approve of the marriage itself. '

9. The Bahá’í Writings say that the parents:

a. may, if they wish, arrange their child’s marriage with or without the child's permission—all that is required is the parents’ consent.

b. may arrange their child's marriage, but only after the child has reached the age of maturity.

c. have no right to interfere in the selection of a mate.

10. The Bahá’í marriage is recognized as legal in:

a. 32 states.

b. 47‘states.

c. all 50 states.

11. A local Spiritual Assembly in the U.S. may authorize and witness a Bahá’í marriage:

a. anywhere in the world.

b. anywhere in the continental United States.

c. anywhere within its own state.

d. anywhere within its own state, although if it is to take place within the jurisdiction of another Assembly, the permission of that Assembly must be obtained.

e. only within its own area of jurisdiction.

12. The Bahá’í maniage vow consists of:

a. making a silent pledge before God.

b. saying the “Greatest Name" nine times.

c. saying the verse, “We will all, verily, abide by the Will of God.”

d. saying the verse, “Glorified be God, the Lord of the Kingdoms of earth and heaven."

13. The Bahá’í marriage vow is to be recited in the presence of:

a. the local Spiritual Assembly. b. two witnesses appointed by the local magistrate. bl c. two witnesses appointed by the local Spiritual Assemy. (1. either b or c. 14. The witnesses must be: a. Bahá’ís. b. members of the local Spiritual Assembly. c. anyone acceptable to the Assembly. 15. According to the Kitáb-i-Aqdas, a Bahá’í may marry at the age of: a. 15. b. 18. c. 21.

[Page 6]DCIIUII \Cl\I3 Cl CH uluca. xuuac WLIU IIGVWI I-U UJIIFIVIIL ll)‘

calities should have current Bahá’í credentials to present to the Bahá’í authorities in these localities, so that they can be admitted to Bahá’í events.

Concerning international travel, each believer should be sure to secure proper credentials from the National Spiritual Assembly before going to another country.

A traveling member of the American Bahá’í community should also inform our National Spiritual Assembly if he or she intends to contact believers in another country, so that an official notification may be forwarded to the National Spiritual Assembly in that country.

No Bahá’í may travel to the Bahá’í World Center for any purpose without prior permission and without proper credentials.

Extracts from the Bahá’í Writings on the question of homosexuality

From the Writings of Bahá’u’lláh

Ye are forbidden adultery, homosexuality and unfaithfulness. Refrain therefrom, O concourse of those who have set their faces towards Him. By the righteousness of God! Ye have been created to purge the world from the defilement of evil passions. This is what the Lord of all mankind enjoineth upon you, could ye but perceive it. He who relateth himself unto the All-Merciful and commiteth satanic deeds, verily he is not of Me. Unto this beareth witness every atom, pebble, tree and fniit, and beyond them this eloquent, truthful and trustworthy Tongue. (Quoted by the Universal House of Justice in a letter dated December 9, 1971, to the National Spiritual Assembly of the Bahá’ís of the United States)

From letters written on behalf of the beloved Guardian

No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Bahá’u’lláh, and homosexual relationships He looks upon as such, besides being against nature.

To be afflicted in this way is a great burden upon a conscientious soul.

But through advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.

God judges each soul on its own merits. The Guardian cannot tell you what the attitude of God would be toward a person who lives a good life in most ways, but not in this way. All he can tell you is that it is forbidden by Bahá’u’lláh, and that one so afflicted should struggle and struggle again to overcome it. We must be hopeful of God's mercy but not impose upon it. (From a letter dated March 26, 1950, to an individual believer)

I

Amongst the many other evils afflicting society in this spiritual low water mark in history, is the question of immorality, and over-emphasis on sex. Homosexuality, according to the Writings of Bahá’u’lláh, is spiritually condemned. This does not mean that people so afflicted must not be helped and advised and sympathized with. It does

-__ -- - _-- --- - ._ _. 7-‘.-- .- _r _ -ness of the offense and upon the relationship which exists between him and the offender.

‘‘If the misconduct is blatant and flagrant or threatens the interests of the Faith, the believer to whose attention it comes should immediately report it to the local Spiritual Assembly. Once it is in the hands of the Assembly the believer’s obligation is discharged and he should do no more than pray for the offender and continue to show him friendship and encouragement—unless, of course, the Spiritual Assembly asks him to take specific action.

“Sometimes, however, the matter does not seem grave enough to warrant reporting to the Spiritual Assembly, in which case it may be best to ignore it altogether. There are also other things that can be done by the Bahá’í to whose notice such things come. For example, he could foster friendly relations with the individual concerned, tactfully drawing him into Bahá’í activities in the hope that, as his knowledge of the teachings and awareness of the Faith deepens, he will spontaneously improve his patterns of conduct. Or perhaps the relationship is such that he can tactfully draw the offender's attention to the teachings on the subject—but here he must be very careful not to give the impression of prying into a fellow-believer’s private affairs or of telling him what he must do, which would not only be wrong in itself but might well produce the reverse of the desired reaction.

“If a believer faced with knowledge of another Bahá’í’s misconduct is unsure what course to take, he can. of course, always consult his local Spiritual Assembly for advice. If, for some reason, he is reluctant at that stage to inform his Spiritual Assembly, he can consult an Auxiliary Board member or assistant. _

“Whatever steps are taken, it is vital that the believers refrain from gossip and backbiting, for this can only harm the Faith, causing perhaps more damage than would have been caused by the original offense.” (From a letter of the Universal House of Justice to an individual believer dated February 20, 1977)

A quiz on the basic provisions of Bahá’í marriage laws, teachings

The following is a quiz on the basic provisions of the Bahá’í marriage laws and teachings. Circle the response that you feel is most accurate. Answers to the questions are on page 4.

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1. True or false: Marriage is highly recommended but not obligatory.

2. True orfalse: Bahá’í law permits marrying a person of another religion.

3. True or false: Bahá’í law requires that- a non-Bahá’í marrying a Bahá’í become a Bahá’í before the marriage ceremony may take place.

4. True or false: A Bahá’í marrying someone who is a member of another religion is permitted to have a marriage ceremony of his or her partner’s religion, in addition to the Bahá’í ceremony. . ‘

5. True or false: A Bahá’í marriage may be held in the place of worship of another religion.

U. saying Hll: LTICHLUSL IVIIHC ILIHC H1113.

c. saying the verse, “We will all, verily, abide by the Will of God.”

d. saying the verse, “Glorified be God, the Lord of the Kingdoms of earth and heaven.”

l3. The Bahá’í marriage vow is to be recited in the presence of:

a. the local Spiritual Assembly.

b. two witnesses appointed by the local magistrate.

c. two witnesses appointed by the local Spiritual Assem bly.

d. either b or c.

14. The witnesses must be:

a. Bahá’ís.

b. members of the local Spiritual Assembly.

c. anyone acceptable to the Assembly.

15. According to the Kitáb-i-Aqdas, a Bahá’í may marry

at the age of:

a. 15.

b. 18.

c. 21.

d. no age for marriage has been specified.

16. The period of engagement mentioned in the Kittib-11

Aqdas is:

a. not to exceed three Bahá’í months.

b. not to exceed 95 days.

c. not to exceed one year.

d. of unspecified duration.

17. True or false: At this time, the law limiting the period of engagement is binding on Bahá’ís in the West.

l8. True or false: If a person has been adopted, the ‘consent of his or her adoptive parents is required before mar e.

19. If the whereabouts of a parent are unknown, Bahá’í marriage law requires that the one who plans to be married make j to locate and obtain the consent of his or her natural parents:

a. no attempt.

b. an attempt.

c. an exhaustive attempt.

20. True or false: If two Bahá’ís wish to marry and the parents of one of the parties insist that the couple have the ceremony of the parents’ religion in addition to the Bahá’í ceremony, it is permissible, for the sake of unity, that the couple have both a Bahá’í ceremony and the other religious ceremony.

21. True or false: If a Bahá’í is marrying someone from another religion, it is permissible for the marriage rites of his or her partner’s religion to be incorporated into the Bahá’í ceremony.

22. If a Bahá’í ceremony and another religious ceremony are to take place:

a. they both should be on the same Bahá’í day (sunset to sunset).

b. they both should be on the same Gregorian day (midnight to midnight).

c. they both should take place within 19 days (one Bahá’í month).

d. they both should take place within 30 days (one Gregorian month).

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March 1989 No. 124

23. If a Bahá’í, out of ignorance of the law, marries without a Bahá’í ceremony:

a. he may lose his administrative rights.

b. be is given a chance to have a belated Bahá’í ceremony.

c. his marriage is considered as valid in the eyes of the Faith and no belated Bahá’í ceremony is required.

24. If a Bahá’í is aware of the marriage laws but marries without a Bahá’í ceremony:

a. he will automatically lose his administrative rights.

b. he will, in most cases, be given a chance to have a belated Bahá’í ceremony before removal of his rights is considered.

c. there will be no penalty imposed, and a belated Bahá’í ceremony is not necessary because having a Bahá’í marriage ceremony is a matter of conscience.

25. If a Bahá’í should lose his administrative rights because he has failed to have a Bahá’í marriage ceremony, he may regain his rights by:

a. waiting one year.

b. getting a civil divorce.

c. having a Bahá’í ceremony.

d. b or c.

26. True or false: A Bahá’í must wait one year after separation from his or her spouse before a Bahá’í divorce can be granted. _

27. The main purpose of the “year of waiting” is:

a. to give one time to seek a new mate without the pressure of having to remarry right away.

b. to allow the couple a chance to reflect on their relationship and restore their union.

c._, to prevent people from marrying again “on the rebound.” ' 28. The date marking the beginning of the “year of patience” is determined according to when the couple:

a. establishes separate residences.

b. establishes separate residences with the intention of divorce.

c. discontinues having sexual relations.

29. True or false: A Bahá’í who was separated from his or her spouse before enrolling in the Faith must still observe a year of patience before the Bahá’í divorce.

30. A year of patience is voided when:

a. the parties obtain a civil divorce.

b. the local Assembly determines that affection and harmony have been restored.

c. the couple begins living together again.

d. the couple has sexual relations.

e. either c or d.

31. According to Bahá’í law:

a. divorce is permitted when the marriage fails to release the potential of one or both of the partners.

b. divorce is forbidden.

c. divorce is condemned, but permitted when aversion or

“Under these circumstances, the Bahá’í can partake of the religious ceremony of his non-Bahá’í partner. The Bahá’í should insist on having the Bahá’í ceremony carried out before or after the non-Bahá’í one, on the same day.” (From a letter written on behalf of Shoghi Effendi, dated June 20, 1954)

5. False. “. .. There should be no commingling of the old forms with the new and simple one of Bahá’u’lláh, and Bahá’í should not be married in the church or any other acknowledged place of worship of the followers of other Faiths.” (From a letter written on behalf of Shoghi Effendi, by his secretary, cited in a letter of March 23, 1966, from the Universal House of Justice)

6. (d) “Bahá’u’lláh has clearly stated the consent of all parents is required for a Bahá’í marriage. This applies whether the parents are Bahá’ís or non-Bahá’ís, divorced for years or not.” (From a letter written on behalf of Shoghi Effendi, October 25, 1947)

7. (b) ‘‘It is preferable that consent of parents be given in writing. However, oral consent is permissible under conditions acceptable to the Assembly.” (Letter from the Universal House of Justice to the National Spiritual Assembly of Mexico, February 16, 1965)

8. (b “... it should be understood that consent to marriage is all that is required from a parent. It is not necessary that the parents consent to a Bahá’í ceremony. However, if the reason the parent refuses to give consent is the fact that the parties propose to have a Bahá’í ceremony, then the marriage cannot take place.” (Letter from the Universal House of Justice to the U.S. National Spiritual Assembly, February 24, 1967)

9. (c) “As to the question of marriage, according to the law of God: first you must select one, and then it depends upon the consent of the father and mother. Before your selection they have no right of interference.” (‘Abdu’l-Bahá, published in Bahd’{ World Faith, p. 372)

10. (c) All 50 states. In February 1971 West Virginia became the 50th state to legalize Bahá’í marriage.

11. (d) ‘‘It (the local Assembly) shall have exclusive authority to conduct Bahá’í marriage ceremonies and issue Bahá’í marriage certificates within the area of its jurisdiction.” (Article III of By-Laws of a Local Spiritual Assembly). Consequently, if an Assembly is asked to marry a couple within the jurisdiction of another Assembly, it must secure the other Assembly’s permission.

12. (c) “It is incumbent upon both parties to recite a specifically revealed verse indicating their being content with the will of God.” “The specifically revealed verse is ‘We will all, verily, abide by the Will of God.’ ” (Synopsis, pp. 40 and 59)

13. (c) “... The bride and groom, before two witnesses, must state ‘We will all, verily, abide by the Will of God.’ These two witnesses may be chosen by the couple or by the Spiritual Assembly, but must in any case be acceptable to the Assembly; they may be its chairman and secretary, or two other members of the Assembly, or two other people, Bahá’í or non-Bahá’í, or any combination of these.” (Letter from the Universal House of Justice to the National Spiritual Assembly of Switzerland, August 8, 1969)

14. (c) See above.

ll Ia\ “Klan-inns: in r-nnrlifinnorl nnnn hnth I'|nI’1‘i!_¢ hav ious ceremony besides the Bahá’í marriage, both ceremonies must take place on the same calendar day. This means the business calendar date generally used in this country and not the Bahá’í calendar day which begins with sunset on one day and ends at sunset on the next.” (National Band’! Review, March 1974, p. 2) ,

23. (c) “At the present stage in the development of the Bahá’í community, Bahá’ís who fail to have a Baht’! marriage through ignorance of the law are in a different category altogether from those who willingly broke the law. The latter must have a Bahá’í ceremony in order to regain their voting rights; they must, in other words, obey the law they previously disobeyed; but the former should be treated in the same manner as those Bahá’ís who married before they entered the Faith and those Bahá’ís who married without a Bahá’í ceremony before the law was applied. They should be considered married and not be required to have a Bahá’í ceremony.” (Letter from the Universal House of Justice to the U.S. National Spiritual Assembly, January 20, 1966)

24. (b) “Where, for example, the only offense is that no Bahá’í ceremony took place, it may be possible to contact the couple concerned and arrange for the early celebration of the Bahá’í marriage, and thus avoid the necessity of depriving them of their voting rights.” (Letter from the Universal House of Justice to the U.S. National Spiritual Assembly, May 20, 1971)

25. (d) When a person has been deprived of his administrative rights because he has failed to have a Bahá’í marriage ceremony, he may regain his rights by either obtaining a civil divorce or having a Bahá’í marriage ceremony. The point is that one must correct the condition that has led to the loss of his rights, and in such a case this could be done either by dissolving the non-Bahá’í marriage or by marrying according to the laws of the Faith.

26. True. “If antipathy or resentment develop on the part of either the husband or wife, divorce is permissible, but only after the lapse of one full year.” (Synopsis, p. 42)

27 . (b) “The primary purpose of the year of patience is to provide a means by which the parties can reflect on their relationship, make amends and restore their union.” (From the paper “Marriage and Divorce,” dated January 1980, prepared for the U.S. National Spiritual Assembly and sent to all local Spiritual Assemblies in this country with a letter dated January 24, 1980)

28. (b) “When someone applies to a Spiritual Assembly for a Bahá’í divorce, the Assembly must immediately investigate the situation and attempt to reconcile the couple. Only when it finds that real repugnance exists and after its attempt to reconcile the couple has been unsuccessful should it set the date of the beginning of the year of patience. In setting this date it may back-date it to the time at which the couple separated with the intention of divorcebut not earlier than that.” (Letter from the Universal House of Justice to the U.S. National Spiritual Assembly, June 12, 1970)

29. False. “The year of patience is required of all believers who separate from their spouses with the intention of

divorce after enrollment in the Bahá’í Faith." (Guidelines for Local Sniritual Assemblrhs. rs. 94)

[Page 8](:0. inc utau: Auaflullg tut: ocgmrung 01 me "year 0! patience” is determined according to when the couple:

a. establishes separate residences.

b. establishes separate residences with the intention of divorce.

c. discontinues having sexual relations.

29. True or false: A Bahá’í who was separated from his or her spouse before enrolling in the Faith must still observe a year of patience before the Bahá’í divorce.

30. A year of patience is voided when:

a. the parties obtain a civil divorce.

b. the local Assembly determines that affection and harmony have been restored.

c. the couple begins living together again.

d. the couple has sexual relations.

e. either c or d.

31. According to Bahá’í law:

a. divorce is permitted when the marriage fails to release the potential of one or both of the partners.

b. divorce is forbidden.

c. divorce is condemned, but permitted when aversion or repugnance exists.

1132. At this time, a Bahá’í divorce becomes effective w en:

a. one has waited one year from the date of separation.

b. one obtains a civil divorce.

c. the year of patience has ended and the civil divorce has been granted.

33. With respect to initiating civil divorce proceedings:

a. one must wait until the year of patience has ended.

b. one is free to file for a civil divorce at any time.

c. one may file for a civil divorce before the year of waiting has ended when there are compelling reasons and after consultation with one’s local Spiritual Assembly.

34. True or false: Remarriage after the death of one’s spouse is not permissible under Bahá’í law.

Answers

1. True. “Marriage is highly recommended but not obligatory.” (Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas, p. 39). Note: This volume is hereafter referred to as Synopsis.

2. True. “Marriage with unbelievers is permitted.” (Synopsis, p. 40)

3. False. See above.

4. True. “It is only when a non-Bahá’í partner is involved that a Bahá’í may participate in the religious ceremony of the non-Bahá’í partner.” (Letter from the Universal House of Justice to the U.S. National Spiritual Assembly, May 20, 1968) _ *

“If a Bahá’í marries a non-Bahá’í who wishes to have the religious ceremony of his own sect carried out, it must be quite clear that, first, the Bahá’í partner is understood to be a Bahá’í by religion, and not to accept the religion of the other party to the marriage through having his or her religious ceremony; and, second, the ceremony must be of a nature which does not commit the Bahá’í to any declaration of faith in a religion other than his own.

.-.- -_ - _ _..-_-..-__,, .......- ..._ . - _.......u.- I! I-0‘ thority to conduct Bahá’í marriage ceremonies and issue Bahá’í marriage certificates within the area of its jurisdiction.” (Article III of By-Laws of a Local Spiritual Assembly). Consequently, if an Assembly is asked to marry a couple within the jurisdiction of another Assembly, it must secure the other Assembly’s pemiission.

12. (c) “It is incumbent upon both parties to recite a specifically revealed verse indicating their being content with the will of God.” “The specifically revealed verse is ‘We will all, verily, abide by the Will of God.’ ” (Synopsis, pp. 40 and 59)

13. (c) “... The bride and groom, before two witnesses, must state ‘We will all, verily, abide by the Will of God.’ These two witnesses may be chosen by the couple or by the Spiritual Assembly, but must in any case be acceptable to the Assembly; they may be its chairman and secretary, or two other members of the Assembly, or two other people, Bahá’í or non-Bahá’í, or any combination of these.” (Letter from the Universal House of Justice to the National Spiritual Assembly of Switzerland, August 8, 1969)

l4. (c) See above.

15. (a) “Marriage is conditioned upon both parties having attained the age of maturity which is fixed at l5.” (Synopsis, p. 39)

16. (b) “The period of engagement must not exceed 95 days.” (Synopsis, p. 40)

17. False. “In reply to point (a) of your letter of October 2, 1977, the Universal House of Justice instructs us to say that according to its ruling, the law of the Kitáb-i-Aqdas that the lapse of time between engagement and marriage should not exceed ninety-five days is binding on Persian believers wherever they reside, if both parties are Persian. This law is not applicable, however, if one of the parties is a western believer.” (Letter from the Universal House of Justice to the National Spiritual Assembly of Argentina, October 31, 1977)

18. False. “There is no requirement of Bahá’í law that the consent of the foster or adopting parents be obtained, although the child may wish to do so.” (Letter from the Universal House of Justice to the U.S. National Spiritual Assembly, June 16, 1966)

19. (c) “If you are satisfied that Mr. has exhausted all reasonable possibilities of locating his father, you may consider that the father is legally dead and that he is therefore excused from obtaining his father's consent.” (Letter from the Universal House of Justice to the U.S. National Spiritual Assembly, May 27, 1966)

20. False. “The instructions of the beloved Guardian are clear on this point. When two Bahá’í are married they may not be married by the religious ceremony of another faith:

It is only when a non-Bahá’í partner is involved that a Ba-.

ha'i may participate in the religious ceremony of the non-Bahá’í partner.” (Letter from the Universal House of Jus tice to the U.S. National Spiritual Assembly, May 20, 1968) .

21. False. “... you should .ensure that the two ceremonies

are not intermingled. The Bahá’í ceremony must be a sepa rate one and should not take place in the church.” (Letter from the Universal House of Justice to the National Spiritual Assembly of Belgium, July 22, 1969)

22. (b) “lf there is to be a civil marriage or another relig 27. (b) “The primary purpose of the year of patience is to provide a means by which the parties can reflect on their relationship, make amends and restore their union." (From the paper “Marriage and Divorce,” dated January 1980, prepared for the U.S. National Spiritual Assembly and sent to all local Spiritual Assemblies in this country with a letter dated January 24, 1980)

28. (b) “When someone applies to a Spiritual Assembly for a Bahá’í divorce, the Assembly must immediately investigate the situation and attempt to reconcile the couple. Only when it finds that real repugnance exists and after its attempt to reconcile the couple has been unsuccessful should it set the date of the beginning of the year of patience. In setting this date it may back-date it to the time at which the couple separated with the intention of divorcebut not earlier than that.” (Letter from the Universal House of Justice to the U.S. National Spiritual Assembly, June 12, 1970)

29. False. “The year of patience is required of all believers who separate from their spouses with the intention of divorce after enrollment in the Bahá’í Faith.” (Guidelines for Local Spiritual Assemblies, p. 94)

30. (e) The year of patience is voided when a couple shares a common residence or has sexual relations. If either of these criteria has been met and one or both of the parties still does not intend to continue in the marriage, a new date for the beginning of the year of waiting must be set.

31. (c) “Regarding the Bahá’í teachings on divorce: While the latter has been made permissible by Bahá’u’lláh yet He has strongly discouraged its practice, for if not checked and seriously controlled, it leads gradually to the disruption of family life and to the disintegration of society.” (From a letter of November 16, 1936, written on behalf of Shoghi Effendi to an individual believer). Also, see No. 29 above.

32. (c) “After the year of patience has elapsed and civil divorce has been finalized, the local Spiritual Assembly grants a Bahá’í divorce by recording in its minutes the date of the Bahá’í divorce and the date of the civil divorce. ...” (Guidelines for Local Spiritual Assemblies, p. 95)

33. (c) “The Universal House of Justice has made it clear that civil divorce proceedings should not be initiated before the end of the year of waiting unless there are special circumstances which would justify such action. Such action should be undertaken only in extreme circumstances and in consultation with the local Assembly.”

34. False. Remarriage after the death of one’s spouse is permissible.

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.