On Becoming a Bahá’í/Text

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On Becoming a Bahá’í

Prepared by: NATIONAL SPIRITUAL ASSEMBLY Bahá’í's OF UNITED STATES

BASIC RESPONSIBILITIES AND PRIVILEGES OF BAHAé1' MEMBERSHIP

[Page 0]On Becoming a Bahá’í

Prepared by: NATIONAL SPIRITUAL ASSEMBLY BAHA'I's OF THE UNITED STATES

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BAHA’I PUBLISHING TRUST 0 WILMETTE, ILLINOIS 60091

of America

Reprinted in 1971

Printed in U.S.A.

[Page 1]A NOTE TO THE READER

The Bahá’í' Revelation is often likened to a vast ocean into which its believers are asked to immerse themselves. The aptness of the simile becomes apparent when it is realized that the ministries of the Báb, the Prophet-Herald of the Bahá’í Faith, lasted for six years (1844-1850); Bahá’u’lláh, the Founder, for thirty-nine years (1853-1892); ‘Abdu’l-Bahá, the appointed Interpreter, for twenty—nine years (1892-1921); and Shoghi Effendi, the Guardian, for thirty-six years (1921-1957). Altogether, these ministries add up to more than a century of continuous revelation and interpretation, constituting the most abundant outpouring of divine knowledge to be offered to mankind at any one time.

This outline gleans from that super—abundance of divine knowledge some basic facts of Bahá’í' belief and practice. It is organized to answer four basic questions: 1) What is a Baha"z'? 2) What basic facts should a Baha"z' know about the foundation of the Faith? 3) What are the privileges and obligations of a Baha"z'? 4) What are some important Bahá’í’ ordinances?

At the end a reading list of six books is suggested. Most of the information which appears here has been drawn from larger works of the Faith to which the reader will no doubt wish to turn for further elucidation.

[Page 2]WHAT IS A Bahá’í'z 0 A Bahá’í’ is a follower of Bahá’u’lláh (Arabic for “Glory

of God”).

A Bahá’í’ is one who recognizes and accepts: the station of Bahá’u’lláh as the Promised One of all religions as well as the Author of the Bahá’í Faith, the Báb as His Forerunner, and ‘Abdu’l-Bahá as the True Exemplar and appointed Interpreter of His Teachings. Such acceptance comes after investigation and conviction.

A Bahá’í is submissive to the Teachings of Bahá’u’lláh and the provisions of The Will and Testament of ‘Abdu’l-Bahá, and is obedient to the divine institutions raised up by Bahá’u’lláh to administer the affairs of His Faith.

A Bahá’í' is a lover of mankind, an upholder of the central principle of the Faith: the oneness of mankind.

A Bahá’í’ recognizes the essential unity of religions, such as those founded by previous Divine Educators, including Krishna, Moses, Zoroaster, Gautama Buddha, Jesus Christ, Muhammad and The Báb.

A Bahá’í strives to remove from his life all forms of prejudice—racial, religious or social.

A Bahá’í adheres to principles of moral rectitude. A Bahá’í regards men and women as having equal status.

A Bahá’í' acknowledges the basic harmony of religion and science.

A Bahá’í engages in the attainment and promotion of knowledge, in acquiring a means of livelihood, and in serving humanity.

A Bahá’í works toward world peace by encouraging the establishment of religious unity and world government.

A Bahá’í is obedient to recognized governments.

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[Page 3]WHAT ARE THE BASIC FACTS OF THE FOUNDATION OF THE BAHA'I FAITH?

1. The Three Central Figures of the Baha"z' Faith

a) The Báb (Arabic for “Gate”) was the Forerunner of Bahá’u’lláh and a Divine Educator, or Manifestation of God, in His own right; that is, He founded an independent religion known as the Babi Faith and revealed a Holy Book, The Bayán. The Báb announced His mission to Mullá Ḥusayn, His first disciple, on May 23, 1844, in the Persian city of §l_11'raz. He had eighteen disciples called “Letters of the Living” whom He sent throughout Persia to prepare the people for the coming of Bahá’u’lláh. The Báb was martyred by a firing squad of 750 soldiers on July 9, 1850.

b) Bahá’u’lláh, the Promised Manifestation of Whom the Báb spoke, announced His mission in the Garden of Riḍván, in Baghdad, between April 21 and May 2, 1863. During His forty years of imprisonment and exile, first as a Babi and then as the Founder of an independent religion, Bahá’u’lláh declared in over 100 volumes His mission to the world. Foremost among His writings are the Kitáb-i-Aqdas (Book of Laws), His letters to the kings and rulers of mankind, and His Book of the Covenant in which He appointed ‘Abdu-lBaha, His eldest son, as the interpreter of His Teachings. Bahá’u’lláh established a new Covenant with man, providing for the interpretation of the Laws of God and the establishment of the institutions that should administer the Bahá’í Faith after His passing. Bahá’u’lláh passed away on May 29, 1892, in the Holy Land.

6) ‘Abdu’l-Bahá (Arabic for “Servant of the Glory”), after spending most of His life in exile and prison, came to the United States in 1912 and, while in New York City, announced the provisions and explained

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[Page 4]the purposes of the new Covenant brought by Bahá’u’lláh. The Master—as He was addressed by His Father— left among his voluminous interpretations and instructions two works of supreme importance to every Bahá’í': His Will and Testament and The Tablets of the Divine Plan. ‘Abdu’l-Bahá passed away on November 28, 1921.

. The Will and Testament of ‘Abd'u.’l—Baha'. In this sig nificant document, ‘Abdu’l-Bahá provides for additional interpretations of Bahá’u’lláh’s laws by appointing a Guardian, outlines the functions of the Institution of the Hands of the Cause of God, describes the method of establishing the Universal House of Justice, explains the Bahá’í’ attitude of obedience to civil government, and promotes the sacred obligation to teach the Faith. Every Bahá’í’ should familiarize himself with this remarkable document.

. The Tablets of the Divine Plan. This is a compilation

of fourteen letters addressed to the believers of North America, instructing them to take the Faith to all the continents, explaining the methods of teaching, defining the meaning of apostleship to Bahá’u’lláh, summarizing the spiritual potential and characteristics of Canada and the regions of the United States, and exhorting the believers to serve humanity. In short, it is an outline of the overall plan of God to conquer the hearts of men; it is the charter for Bahá’í teaching.

. The Administrative Order (also World Order of Bahá’u’lláh). This is a reference to the two appointive and

three elective institutions of the Bahá’í Faith. As Shoghi Effendi pointed out in The World Order of Bahá’u’lláh, page 5: “It should be remembered by every follower of the Cause that the system of Bahá’í administration . . . derives its authority from the Will and Testament of ‘Abdu’l-Bahá, is specifically prescribed in unnumbered Tablets, and rests in some of

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[Page 5]its essential features upon the explicit provisions of the Kitáb-i-Aqdas. It thus unifies and correlates the principles separately laid down by Bahá’u’lláh and ‘Abdu’l-Bahá, and is indissolubly bound with the essential verities of the Faith. To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself.”

The two appointive institutions are the Guardianship and the Institution of the Hands of the Cause. The three elective institutions are The Universal House of Justice, the National Spiritual Assembly, and the Local Spiritual Assembly.

5. The Guardianship. Shoghi Effendi, the grandson of ‘Abdu’l-Bahá, was appointed Guardian of the Cause of God in the Will and Testament. According to the text, Shoghi Effendi “is the sign of God, the chosen branch, the guardian of the Cause of God, he unto whom all the Aghsan, the Afnan,* the Hands of the Cause of God, and His loved ones must turn. He is the expounder of the words of God and after him will succeed the first born of his lineal descendants.” Shoghi Effendi passed away in 1957. He was childless and could not appoint a successor. Therefore, in keeping with the specific provisions of the Will and Testament and the Kitáb-i-Aqdas, the Bahá’í's refer all matters to the Universal House of Justice.

6. The Hands of the Cause of God. The Will and Testament states: “The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God. All must be under his shadow and obey

‘The Aghsan and Afnan are members of the families of Bahá’u’lláh and the Báb, respectively.

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[Page 6]his command. . . . The obligations of the Hands of the Cause of God are to diffuse the Divine Fragrances, to edify the souls of men, to promote learning, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. . . The functions of the Hands of the Cause are briefly summarized as propagation and protection of the Cause. The Institution comprises the Hands themselves, the Continental Boards of Counsellors and the Auxiliary Boards. In the absence of a Guardian, the Universal House of Justice has taken action to extend the functions of this institution through the appointment of Continental Boards of Counsellors.

. The Universal House of Justice. Bahá’u’lláh declares:

“It is incumbent upon the members of the House of justice to take counsel together regarding those things which have not outwardly been revealed in the Book and to enforce that which is agreeable to them. God will verily inspire them with whatsoever He willeth, and He verily is the Provider, the Omniscient.” [WOB]

According to the Will and Testament of ‘Abdu’l-Bahá: “Unto the Most Holy Book everyone must turn and all that is not expressly recorded therein must be referred to the Universal House of Justice. . . . Whatsoever they decide has the same elfect as the Text itself.”

Concerning the election of this supreme institution, ‘Abdu’l-Bahá states in the Will and Testament: “. . . in all countries, a secondary House of Justice (National Spiritual Assembly) must be instituted, and these secondary Houses of Justice must elect the members of the Universal one.”

Moreover, in the same document, the Master emphasizes: “All must seek guidance and turn unto the Cen 6

[Page 7]ter of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error.”

The Universal House of justice, elected for the first time in 1963 on the centenary of Bahá’u’lláh’s declaration, functions at the World Center of the Faith on Mount Carmel, Haifa, Israel.

. National Spiritual Assembly‘. “It is expressly recorded

in ‘Abdu’l-Bahá’s writings that these National Assemblies must be indirectly elected by the friends; that is, the friends in every country must elect a certain number of delegates, who in turn will elect from among all the friends in that country the members of the National Spiritual Assembly.” [BA]

“This National Spiritual Assembly . . . obviously assumes grave responsibilities, for it has to exercise full authority over all the local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the (Bahá’í) Movement in general.” [BA]

.L0cal Spiritual Assembly. Bahá’u’lláh states in the

Kitáb-i-Aqdas: “The Lord hath ordained that in every city a House of Justice be established, wherein shall gather counsellors to the number of Baha . . . It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you.”

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. . Designated as ‘Spiritual Assemblies’—an appellation that must in the course of time be replaced by their permanent and more descriptive title ‘Houses of Justice,’ bestowed upon them by the Author of the Bahá’í Revelation; instituted, without any exception, in every city, town and village where nine or more

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adult believers are resident, annually and directly elected, on the first day of the greatest Bahá’í’ Festival (Riḍván) by all adult believers, men and women alike; invested with an authority rendering them unanswerable for their acts and decisions to those who elect them. . . .” [GPB]

C01/enant—Breakers. The purpose of the Covenant of Bahá’u’lláh is to promote and preserve unity. Those who have accepted the Bahá’í Faith and then rebelled against or disputed with its provisions, thereby trying to create a breach in the unity of the Cause, are known as Covenant-Breakers. In His Will and Testament, ‘Abdu’l-Bahá counsels the believers thusly: “. . . one of the greatest and most fundamental principles of the Cause of God is to shun and avoid entirely the Covenant—Breakers, for they will destroy the Cause of God, exterminate His law and render of no account all efforts exerted in the past.”

Baha"z' Calendar. The Bahá’í' calendar, inaugurated by the Báb and sanctioned by Bahá’u’lláh, is a solar calendar made up of nineteen months of nineteen days each (361 days plus intercalary days, four in ordinary and five in leap years). The Bahá’í' year begins on March 21, the first day of spring. The calendar dates from the time of the declaration of the Báb in 1844. Bahá’í' months are named after the attributes of God: Splendor, Glory, Beauty, Grandeur, Light, Mercy, Words, Perfection, Names, Might, Will, Knowledge, Power, Speech, Questions, Honor, Sovereignty, Dominion, Loftiness. The Bahá’í' day begins and ends at sunset.

Nineteen-Day Feast. The institution of the NineteenDay Feast provides an opportunity on the first day of every Bahá’í’ month for the members of the Community to come together in a spirit of fellowship and consultation. Initiated by the Báb and ratified by Baha’u’ 8

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lláh, the Nineteen-Day Feast is conducted as follows: The first part is devoted entirely to worship — readings from the Holy Writings, prayer, meditation, and music, if desired; the second part is devoted to consultation among the believers on matters of importance to the welfare of the Faith and includes reports of the Assembly to the Community, reviews of local, national, and international Bahá’í' developments; the third part is characterized by fellowship, which includes the material feast and the social intermingling of all believers. It is incumbent upon all Bahá’ís to attend the Feast, which should be regarded as the very heart of their spiritual activity, their participation in the mystery of the Holy Utterance, their steadfast unity one with another in a universality raised high above the limitations of race, class, nationality, sect, and personality, and their privilege of contributing to the power of the Cause in the realm of collective action.

Baha"z' Holy‘ Days. Feast of Naw-Rúz (New Year), March 21; Feast of Riḍván (commemoration of the declaration of Bahá’u’lláh), April 21 to May 2; Commemoration of the Declaration of the Báb, May 23; Ascension of Bahá’u’lláh, May 29; Martyrdom of the Báb, July 9; Birthday of the Báb, October 20; Birthday of Bahá’u’lláh, November 12; Day of the Covenant, November 26; Ascension of ‘Abdu’l-Bahá, November 28. There are nine Holy Days on which work should be suspended.

The Divine Plan. This is the general reference to the teaching programs of the Bahá’í world as outlined in The Tablets of the Divine Plan. Short—term plans are executed by the believers toward the ultimate objectives of the overall Plan. The basic purpose of the short-term plans is to enable all Bahá’í’s to coordinate their efforts and combine their resources for the systematic development of the Faith. There have been the

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First Seven Year Plan (1937-1944), the Second Seven Year Plan (1946-1953), the Ten Year Crusade (1953l9(i3), inaugurated by Shoghi Effendi; and currently the Nine Year Plan (1964-1973) inaugurated by the Universal House of Justice.

Pioneer. A Bahá’í' who leaves his home for the specific purpose of furthering the Cause in another place is called a pioneer. Since there is no clergy in the Bahá’í’ Faith, each believer teaches the Faith wherever he might be. A pioneer settles and teaches among the people he expects to attract to the Faith and is usually self—supporting. Those who cannot pioneer themselves are encouraged to deputize others who can pioneer only with financial assistance.

The Greatest Name. “The Greatest Name is the name of Bahá’u’lláh. Ya Baha’u’l—Abhá (ya—Ba—ha-ol-Ab-ha) is an invocation meaning ‘O Thou Glory of Glories.’ Alláh-u-Abhá (Allzih—ho-Ab-ha) is a greeting which means ‘God the All-Glorious.’ Both refer to Bahá’u’lláh. By ‘Greatest Name’ is meant that Bahá’u’lláh has appeared in God’s greatest name. . . .”—Shoghi Effendi

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[Page 11]WHAT ARE THE PRIVILEGES AND OBLIGATIONS or A BAHA”1’2

The following are among the most important:

1. Prayer. Every Bahá’í' is expected to pray daily, using his own prayers or any of the innumerable prayers revealed by the Central Figures of the Faith. However, he is required to include one of the obligatory prayers revealed by Bahá’u’lláh.

“The daily obligatory prayers are three in number. . . . The believer is entirely free to choose any one of those three prayers, but is under the obligation of reciting either one of them, and in accordance with any specific directions with which they may be accompanied.”—Shoghi Effendi.

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. . . Prayer and fasting is the cause of awakening and mindfulness and conducive to protection and preservation from tests.” [BWF]

2. Fasting. A Bahá’í’ is called upon to observe the Nineteen—Day Fast (March 2 through March 20). Bahá’u’lláh states: “We have commanded you to pray and fast from the beginning of maturity (fifteen years of age); this is ordained by God, your Lord and the Lord of your forefathers. . . . The traveler, the ailing, those who are with child or giving suck, are not bound by the fast . . . . Abstain from food and drink, from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.”

3. Teaching. “Teach ye the Cause of God, O people of Baha, for God hath prescribed unto everyone the duty of proclaiming His Message, and regardeth it as the most meritorious of all deeds. Such a deed is acceptable only when he that teacheth the Cause is already a firm believer in God, the Supreme Protector, the Gra ll

[Page 12]cious, the Almighty. He hath, moreover, ordained that His Cause be taught through the power of men’s utterance, and not through resort to violence. . . [GWB]

. Study of the Faith. “Immerse yourselves in the ocean

of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths.” [GWB]

“Whoso ariseth among you to teach the Cause of His Lord, let him, above all else, teach his own self, that his speech may attract the hearts of them that hear him. Unless he teacheth his own self, the words of his

mouth will not influence the hearts of the seekers.” [GWB]

“To strive to obtain a more adequate understanding of the significance of Bahá’u’lláh’s stupendous Revelation must, it is my unalterable conviction, remain the first obligation and the object of the constant endeavor

of each one of its loyal adherents.” [WOB]

. Fellowship. “With the utmost friendliness and in a

spirit of perfect fellowship take ye counsel together, and dedicate the precious days of your lives to the betterment of the world and the promotion of the Cause of Him Who is the Ancient and Sovereign Lord of all." [GWB]

“The divine friends must be attracted to and enamored of each other and ever be ready and willing to sacrifice their own lives for each other. . . . For one of the greatest divine wisdoms regarding the appearance of the Holy Manifestations is this: The souls may come to know each other and become intimate with each other; the power of the love of God may make all of them the waves of one sea, the flowers of one rose garden, and the stars of one heaven." [TDP]

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[Page 13]6. Giving to the Baha"z’ Fund. “It is the sacred obligation of every conscientious and faithful servant of Bahá’u’lláh who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion expend it to promote the Teaching Campaign, to help the needy, to establish educational Bahá’í’ institutions, to extend in every way possible their sphere of service.” [BA]

“As to the idea of ‘giving what one can afford’ this does by no means put a limit or even exclude the possibility of self-sacrifice. There can be no limit to one’s contributions to the National Fund. The more one can give the better it is, especially when such offerings necessitate the sacrifice of other wants and desires on the part of the donor. The harder the sacrifice the more meritorious will it be, of course, in the eye of God. For, after all, it is not so much the quantity of one’s offerings that matters, but rather the measure of deprivation that such offerings entail.” Shoghi Effendi

“Moreover, we should, I feel, regard it as an axiom and guiding principle of Bahá’í administration that in the conduct of every specific Bahá’í' activity . . . only those who have already identified themselves with the Faith and are regarded as its avowed and unreserved supporters should be invited to join and collaborate. . . . In cases, however, when a friend or sympathizer of the Faith eagerly insists on a monetary contribution for the promotion of the Faith, such gifts should be accepted and duly acknowledged by the elected representatives of the believers with the express understanding that they would be utilized by them only to rein force that section of the Bahai Fund exclusively devoted to philanthropic or charitable purposes.” [BA]

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[Page 14]Although contributing to the Fund is a spiritual obligation, it is of a strictly voluntary character: no one is forced to give to it or to give a certain amount. Assemblies have the responsibility to remind the friends of the material obligations of the Faith, make general appeals, and suggest ways and means that may facilitate contributing to the Fund. However, it is up to the believer to determine, as a matter of his own conscience, how he will give and to what extent. He is entitled to a receipt. He gives in privacy and receives an acknowledgement in privacy. His giving is neither discussed nor publicized in the community. Up-to—date information on the Bahá’í Fund is published in the National Baha"z' Review.

7. Right of Self-Expression. “Let us also remember that at the very root of the Cause lies the principle of the undoubted right of the individual to self-expression, his freedom to declare his conscience and to set forth his views. . . [BA]

8. Participating in Baha"z' Elections. Every Bahá’í adult (twenty—one years of age and over) has the privilege and duty to vote in Bahá’í elections according to Bahá’í' procedure. Bahá’í elections are approached in a spirit of prayer without preliminary electioneering or nominating of candidates. Voting is by secret ballot. Assembly members are elected by plurality vote. The nine believers receiving the highest votes are elected, unless two or more are tied for ninth place. In case of a tie, a second ballot is cast and on this ballot the voter is to write the name of one of those who are tied in the first ballot.

9. Consultation. “In this day, assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may

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arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion shoud arise, a majority of voices must prevail.” [BA]

“Let us bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation.” [BA]

Attending the Nineteen—Day Feast. It, is incumbent upon every Bahá’í' to attend the Feast unless illness or absence from his community prevents him.

State Convention. It is the privilege and duty of a Bahá’í to participate in the annual state convention for the purpose of electing delegates to the National Convention, making recommendations to the National Spiritual Assembly, and consulting on questions of state-wide concern to the Faith. Adult believers are eligible for election as delegates.

National Convention. The delegates elected at the state convention assemble at the National Center of the Faith in Wilmette, Illinois, for the National Convention. Here they elect the members of the National Spiritual Assembly and offer constructive suggestions concerning the development of the Faith.

Ba/2a"z’ Publications. The sacred literature of the Faith and other expository books and pamphlets are published by the Bahá’í Publishing Trust in Wilmette. These publications may be obtained through a librarian in a Bahá’í’ Community or by direct order from

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the Trust. The National Spiritual Assembly publishes two journals monthly, Baha"z' News and The National Baha"z' Review, which are sent to all registered believers. These journals report international, national and local developments in the Faith and publish messages and actions of the Universal House of Justice and the National Spiritual Assembly.

Baha"z’ Credentials. All Bahá’í's, adult and enrolled youth, should carry current identification cards. These serve as credentials when moving into a new community or visiting communities where they are not already known, to identify them as members in good standing entitled to attend Nineteen-Day Feasts, Bahá’í conferences, national and state conventions, and other meet rm

ings for Baha 15 only.

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[Page 17]WHAT ARE SOME IMPORTANT Bahá’í' ORDINANCES?

l. Illarriage. “The marriage of the Bahá’í's means that both man and woman must become spiritually and physically united, so that they may have eternal unity throughout all the divine worlds and improve the spiritual life of each other. This is Bahá’í’ matrimony.” [BWF]

“Bahá’u’lláh has clearly stated the consent of all living parents is required for a Bahá’í marriage. This applies whether the parents are Bahá’í’s or non—Bahá’í's, divorced for years, or not. This great law He has laid down to strengthen the social fabric, to knit closer the ties of the home, to place certain gratitude and respect in the heart of children for those who have given them life and sent their souls out on the eternal journey towards their Creator.”—Shoghi Effendi

Briefly, Bahá’í marriage requires the consent of the couple, the consent of all living parents, and a Bahá’í’. ceremony. Divorce is permitted by a Spiritual Assembly only if a couple finds it impossible to live together in unity and attempts at reconciliation fail after a

year of patience.

2. Burial. A law of the Aqdas makes it obligatory for

Bahá’í's to bury their dead within one hour’s journey from the place of death. In cases where the nearest relatives or executors of the believer’s estate are not Bahá’ís, the Bahá’í's are to take whatever steps are necessary in their wills, or leave written instructions that will make this act binding in the event of death.

The laws of the Aqdas prohibit cremation of the body, and in this connection Shoghi Effendi wrote through his secretary, July 7, 1947, the following: “He feels that, in view of what ‘Abdu’l-Bahá has said against cremation, the believers should be strongly urged, as

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[Page 18]an act of faith, to make provisions against their remains being cremated. . . .”

. Preparing Personal Wills. The Bahá’í laws make it in cumbent u on ever believer to re are a will. P Y P P

. Non-Use of Alcohol, Intoxicants and Narcotics. The

Aqdas prohibits the use of alcoholic drinks, intoxicants and narcotics.

. Avoidance of Gossip and Backbiting. Gossip and back biting stand as the most sinister and destructive evils of any society, and they are strictly forbidden by Bahá’u’lláh. . . . Whisperings and backbiting are equivalent to separation among the friends of God, and they destroy the solidarity of the Bahá’í’ Community.

. Loyalty to Government. “In every country or govern ment where any of this community reside, they must behave toward that government with faithfulness, trustfulness and truthfulness.” ([BWF]

“We must obey and be the well-wishers of the governments of the land. . . .” [WTAB]

. [Military Service. As loyal citizens, Bahá’í's are obliged

to serve in the military service but are advised to seek non-combatant status. Details on this question are available from the National Bahá’í’ Center.

. Association with Non-Bahá’í Organizations. A Bahá’í'

may associate with or participate in social, cultural, humanitarian, charitable, and educational organizations and enterprises whose ideals are akin to the universal principles of the Faith.

“While affiliation with ecclesiastical organizations is not permissible, association with them should not only be tolerated but even encouraged. There is no better way to demonstrate the universality of the Cause than this. Bahá’u’lláh, indeed, urges His followers to consort with all religions and nations with utmost friend 18

[Page 19]liness and love. This constitutes the very spirit of His message to manl<ind.”—Shoghi Effendi

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‘. . . To be a Bahá’í’ and at the same time accept membership in another religious body is simply an act of contradiction that no sincere and logically minded person can possibly accept.”—Shoghi Effendi

A Bahá’í’ may not seek or retain membership in a secret organization, such as Freemasonry.

Nor may a Bahá’í' take out or retain membership in a political party. “The friends may vote, if they can do it without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for individuals to so use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another.”—Shoghi Effendi

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[Page 20]A SUGGESTED READING LIST

1. The Will and Testament of ‘AbdLt’l—Baha'. This indispensable document explains the stations of the Báb and Bahá’u’lláh, appoints the Guardian, outlines the functions of the Guardianship, describes the method of establishing the Universal House of Justice, promotes the sacred obligation to teach the Faith, explains the Bahá’í' attitude toward civil government, and tells how to protect the Faith from disunity and extinction.

2. The Tablets of the Divine Plan, by ‘Abdu’l-Bahá. This compilation of fourteen letters addressed to the believers in North America is the charter for Bahá’í' teaching. It instructs the American Bahá’í's to take the Faith to all the continents, explains the methods of teaching, defines the meaning of apostleship to Bahá’u’lláh, summarizes the spiritual potential and characteristics of Canada and the regions of the United States, and exhorts the believers to serve humanity.

3. The Dispensation of Bahá’u’lláh, by Shoghi Effendi. This is one of the many letters in which the Guardian gradually unfolded the meaning and purpose of Bahá’u’lláh’s Revelation. It was written in 1934, in the words of the author, “to lay special stress . . . upon certain truths which lie at the basis of our Faith and the integrity of which it is our first duty to safeguard.” This makes a good companion to The Will and Testament, because it elaborates on some of the central themes treated in that document.

4. The Advent of Divine justice, by Shoghi Effendi. Addressed to the North American believers as executors of the Divine Plan, this letter explains the spiritual prerequisites for success in teaching and living the Bahá’í Faith and offers many practical guidelines for

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[Page 21]coping with the problems of our time. It makes a good companion to The Tablets of the Divine Plan.

_LT!

The Baha"z' Community is a manual of Bahá’í proce dure, based on the administrative principles, for collective and individual activity in the community. Periodically it is revised and updated.

6. Bahá’u’lláh and the New Era, by E. Esslemont, is a basic introductory text on the history and teachings of the Bahá’í Faith.

REFERENCES

GWB—Glemzings from the Writings of Bahá’u’lláh BWF—Balla"z' World Faith (Selected Writings of Bahá’u’lláh and ‘Abdu’l-Baháa)

WTAB—The Will and Testament of ‘Abdu’l-Bahá

TDP—The Tablets of the Divine Plan by 'AbdU'l-Bahá’í BA—Baha"z'Administ1'atian by Shoghi Effendi

GPB—God Passes By by Shoghi Effendi

WOB—The World Order of Bahá’u’lláh by Shoghi Effendi

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