The American Bahá’í/Volume 23/Issue 13/Text

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The worldwide application of God's injunction

An Article by the Trustee of the Huququ’lláh, the Hand of the Cause of God ‘Alí-Muhammad Varqá

For the first time in the course of Bahá’í history the universal application of a divine law has been officially announced by the Supreme Authority of the Faith. This historic achievement is the marvelous fruit of worldwide activities, efforts and endeavors expended during the Six Year Plan.

Under the loving guidance of the Universal House of Justice, the Institution of Huqúqu’lláh has successfully promoted, with the wholehearted collaboration of the Continental Board of Counselors and the National Spiritual Assemblies, the education of the friends in the Law of God, increased their knowledge, and brought the community of the Greatest Name to such a degree of maturation that the Universal House of Justice decided on issuing its momentous declaration to the Bahá’í world at this time.

The implementation of the Law of Huqúqu’lláh, with its material appearance and spiritual aspects, is the inception of an evolutionary process which, in the course of ages and centuries to come, will assist man as an effective element of moderation and an ever-flowing source of prosperity and well-being in human society. Through this Law, man can contribute his share to the great system of mutual aid and interdependence which, according to our Beloved Master, binds all created things together. This Law is an effective agent in the relationship of reciprocity and cooperation which governs the world of being.

It is obvious that our limited insight and understanding must fail to discover the wisdom hidden in the application of this sacred Law, about which the Pen of Glory has stated in His Most Holy Book, "Indeed there lie concealed in this command, mysteries and benefits which are beyond the comprehension of anyone save God, the All-Knowing, the All-Informed."

It is too soon to anticipate the revolutionary and transmuting effects of such an injunction which, once implemented in the community, will transform the world economy with all its complexities based on ego and self-interest into a divine economic system founded on fellowship, love and sacrifice. But in the light of studies and systematic deepenings on the injunction of Huqúqu’lláh and, through the enlightenment brought to us by comments and explanations of the authorized Interpreters of the Words of God, we have come to realize that this unique Law which has no exact parallel in past religions is a bond connecting the spiritual realm of God with the material world of man. It establishes a tangible link between man and his Creator.

Through this ordinance, God confers on each believer the right to the material belongings with which providence has endowed him, save only for that portion which God reserves as His Own Right, destined to serve as material means for the promulgation of His Cause. Each believer is called upon to commit himself, in his turn, to care devotedly for what God has entrusted to him, returning it with radiance and joy as a token of his faithfulness, trustworthiness and love.

The mighty Law of Huququ’lláh affects our lives both internally and externally. Its influence on the spiritual realm ensures the growth of our transcendent aspirations. It strengthens our steadfastness in the Covenant of God and, through submission to His Will, enables us to enjoy the spiritual insight and happiness of a true lover seeking the contentment and satisfaction of his beloved.

In our material life, it constitutes the bedrock of an unprecedented spiritual economy, forming part of the new World Order of Bahá’u’lláh, and which by its philanthropic nature contributes to the establishment of an equilibrium in the socio-economic life of those who dwell on earth, thereby eliminating extreme wealth and poverty and bringing into being the tranquillity which will assist in the establishment of harmony and peace in the world.

‘AND NOW, AMID THE EAGER ANTICIPATIONS OCCASIONED BY THE TWO MAJOR COMMEMORATIVE EVENTS AND BY THE IMMINENT PUBLICATION OF THE MOTHER BOOK OF THE BAHÁ’Í REVELATION, THE LAW OF HUQUQU’LLÁH TAKES EFFECT AS PART OF THE CONSTANT PRACTICE OF THE MEMBERS OF OUR ENTIRE WORLD COMMUNITY. MAY THE PROMISED DIVINE BOUNTIES ASSOCIATED WITH THE ACTIVATION OF THIS HOLY LAW BE SHOWERED UPON THE BELOVED OF THE LORD IN EVERY LAND.’ (THE UNIVERSAL HOUSE OF JUSTICE, RIDVAN 1992)

Educating the friends in the sacred Law of Huqúqu’lláh

A message from the Board of Trustees To the American Bahá’í Community:

With loving greetings, the Board of Trustees of Huqúqu’lláh wishes to share with you a summary of the educational efforts accomplished in compliance with the goal of the just-concluded Six year Plan.

Following the establishment of the Board in 1984, under the guidance of the Universal House of Justice and the Hand of the Cause of God and Chief Trustee of Huqúqu’lláh, Dr. ‘Alí-Muhammad Varqá, it began its services in the area of the education of the believers in the sacred Law of Huqúqu’lláh. The invaluable assistance of our National Spiritual Assembly and national institutions along with the support and cooperation of the Continental Board of Counselors and Auxiliary Board members have been a great motivating factor in accomplishing our task.

Various committees on summer schools, the National Education Committee, and the National Treasurer's Office have all been directly involved in this educational process. An outstanding example was during the first three years of the Six Year Plan when Bahá’í schools at Bosch, Louhelen and Green Acre included weekly presentations on Huqúqu’lláh as part of their curricula. Indeed, during the past six years almost every Bahá’í school has had at least one presentation on Huqúqu’lláh.

In 1986 the Representatives of the Board of Trustees of Huqúqu’lláh were appointed. Since then they have been attending deepening sessions and seminars for the presentation of Huqúqu’lláh at local, regional and national meetings and Bahá’í schools. Records in the Office of the Secretariat indicate that the Trustees and Representatives of the Board have attended at least 800 meetings during the past six years.

Copies of the compilation of the Writings on Huqúqu’lláh have been distributed throughout the country in the thousands. Other publications, such as the Codification of the Law of Huququ’lláh and the Development of the Institution for Huququ’lláh, have been sent to every Bahá’í community.

More than 800 local Spiritual Assemblies and Groups have acquired video tapes and texts of the talks by the Hand of the Cause of God and Chief Trustee of Huqúqu’lláh Dr. ‘Alí-Muhammad Varqá and House of Justice member ‘Alí Nakhjavání for local deepenings in their communities.

Statistical information shows a significant increase in the number of believers who have gained the privilege of observing the Law of Huqúqu’lláh even before the announcement of the universal application of this great Law of God. Hundreds of letters received from the American believers along with their first payments of Huqúqu’lláh are shining examples of their deep understanding of the spiritual significance of this Divine Injunction. Numerous communications received from youth, adults, children and the elderly indicate that obedience to the Law of Huqúqu’lláh is gradually becoming an integral part of their Bahá’í life. [Page 2]

The Hand of the Cause of God Zikrullah Khadem and the implementation of Huqúqu’lláh in the West

BY JAVIDUKHT KHADEM

In 1984, the National Spiritual Assembly invited the Hand of the Cause of God Zikrullah Khadem to attend the historic 75th National Convention of the Bahá’ís of the United States. On this occasion delegates and guests from all over the country assembled at Chicago’s McCormick Inn. Just before Convention closed a remarkable thing happened. Mr. Khadem became very excited. He suddenly and unexpectedly turned to me and said, “I must say something. I have an assignment. I must do it.”

Contrary to his usual practice, he did not have a carefully prepared talk; evidently, it had suddenly come to him to arise, departing from the Convention’s agenda, and request permission to address the delegates just as the meeting was scheduled to adjourn.

Often when Mr. Khadem addressed the believers, he became quite excited. It was as if years of age had disappeared. He became young and energetic. On this occasion, for this unique address to the 75th National Bahá’í Convention, however, he was completely transformed, as if he had become a new person. He was so visibly exhilarated that to see and hear him one felt transported to the Abhá realm.

After he showered his love upon the audience with extraordinary excitement and sheer joy, he cited from a Tablet penned by ‘Abdu’l-Bahá and addressed to Hájí Amín, at that time the Trustee of Huqúq. Hájí Amín had forwarded funds to the Master collected from Americans for Huqúqu’lláh. ‘Abdu’l-Bahá returned the funds and made a policy that the believers in the West should retain the “Right of God” to be used for the needs of the Cause as they themselves saw fit. Thus, from that time until now, the Western believers have complied with the Law of Huqúqu’lláh through the written authorization of ‘Abdu’l-Bahá.

Mr. Khadem went on to recall the historic scrolls sent to ‘Abdu’l-Bahá by the American Bahá’ís in 1906. There were two scrolls containing a total of 540 names of believers in the United States who, in signing, dedicated their lives to the service of the Cause and petitioned for permission to build the Mother Temple of the West. ‘Abdu’l-Bahá acknowledged their utter devotion to the Cause by revealing a long Tablet addressed to the Bahá’ís in Washington.

Now, at the 75th Convention, Mr. Khadem encouraged those present to beg for the privilege of having the Universal House of Justice apply the Law of Huqúqu’lláh to the West, in the same manner that their predecessors had done for the construction of the House of Worship. He was convinced that obedience to this Law on the part of the friends would purify their financial affairs, ensure recompense by God and resolve all the material needs of the Cause.

He then displayed for the audience a priceless treasure—the billfold of ‘Abdu’l-Bahá given to him by the beloved Guardian. He withdrew a sum of money from that billfold as an offering to Huqúqu’lláh and a blessing for the undertaking. He quoted from the Will and Testament of ‘Abdu’l-Bahá, where He states that Huqúqu’lláh “causeth the people to become firm and steadfast and draweth Divine ‎incease increase‎ upon them.”

“A baby will not receive milk before it cries,” said Mr. Khadem, recalling a Persian saying. “Now we should cry and beseech our Supreme Body to give us this mighty Law of God.”

He so inspired the audience that when he suggested that they sign a scroll asking the Universal House of Justice to consider permitting the Western believers to have the blessing of the Law of Huqúqu’lláh, a scroll was hastily assembled, and all rushed forward to sign their names.

People moved as if they feared the paper would run out or the scroll would be removed before they could write on it. It seemed that the friends, had they been asked, would gladly have emptied their wealth onto the platform. Many of those present began (in the words of Mr. Khadem) to “keep their accounts with God” and submit 19 percent of their profits for Huqúq, which the Western friends, although not obliged, had always been free to do.

The scroll, beseeching the Universal House of Justice to confer upon the American Bahá’í community the blessing of the Law of Huqúqu’lláh, was submitted to the Supreme Body forthwith. In a letter to the followers of Bahá’u’lláh in every land dated January 3, 1985, the House of Justice referred to that scroll:

“Last April we were deeply touched by receiving a petition from the delegates gathered at the National Convention of the Bahá’ís of the United States, requesting that the law of Huqúqu’lláh be made binding on all the believers in that country. Although it is not yet time to take this far-reaching step, we were moved to decide that, as a preliminary measure, the text relating to the Law of Huqúqu’lláh will be translated into English for general information against the time when this law will be applied more widely.”

Now, more than 100 years from the revelation of this mighty Law, the Western Bahá’í world has finally ‎reached reached reached‎ the level of maturity to merit this blessing. ‘Yá Bahá’u’l-Abhá,’ as the Hand of the Cause Mr. Khadem would often be heard to say at significant milestones in the development of the Cause, “O God, increase my astonishment at Thee!”

THE HAND OF THE CAUSE OF GOD ZIKRULLAH KHADEM AT 75TH BAHÁ’Í CONVENTION

Trustees

from page 1

Now that, through the bounties of the Blessed Beauty and the infallible wisdom of the Universal House of Justice, the Law of Huqúqu’lláh is becoming universally applied, the American Bahá’í community can proudly say that it has wholeheartedly responded to the call of the Supreme Body in fulfillment of the goal of the Six Year Plan in preparation for the faithful observance of this Divine Law.

The Universal House of Justice, in one of its messages, has summarized the blessings and bounties related to obedience to this great Law of God:

“...This weighty ordinance, as testified by the Pen of Glory, is invested with incalculable benefit and wisdom. It purifies one’s possessions, averts loss and disaster, conduces to prosperity and honor and imparts divine increase and blessing. It is a sacrifice offered for and related to God, and an act of servitude leading to the promotion of His Cause. As affirmed by the Center of the Covenant, Huqúq offerings constitute a test for the believers and enable the friends to become firm and steadfast in faith and certitude.” (Huqúqu’lláh Compilation, pp. 35-36)

With loving Bahá’í greetings, The Board of Trustees of Huqúqu’lláh in the United States

Pictured are those who attended the historic First Huqúqu’lláh Conference in the Holy Land, January 1-3, 1987. The Universal House of Justice met in its Council Chamber with the Trustee of Huqúqu’lláh, the Hand of the Cause of God ‘Alí-Muhammad Varqá, five of his deputies, representatives from the International Teaching Center and the Finance Department of the Bahá’í World Center to consult on and examine all aspects of the universal application of the law of Huqúqu’lláh. The theme of the conference was ‘long-term expansion of the Institution of Huqúqu’lláh’ and the world-wide education of the believers. In a message about the conference conveyed to National Spiritual Assemblies, the Universal House of Justice wrote: ‘Conference stirred by reports western believers already spontaneously offering Huqúqu’lláh on reading compilation, swelling ranks those who have long cherished privilege observe this Law. Urge National Assemblies who have not yet published compilation [on Huqúqu’lláh] to expedite translation publication. ...It is our ardent prayer Sacred Threshold that Bahá’u’lláh will abundantly bless process now set in motion.’ [Page 3]

THE SIX YEAR PLAN

A photographic retrospective on the widespread development of the Institution of Huqúqu’lláh

Members of the Board of Trustees for Huqúqu’lláh met with their representatives in January 1987 at the first United States Conference on Huqúqu’lláh to discuss the education of the American believers in this sacred Law in preparation for its universal application. Also present were Counselor William Roberts and staff members from the National Spiritual Assembly’s Offices of the Treasurer and the Secretariat.

From August 16–18, 1991, the Trustee of Huqúqu’lláh, the Hand of the Cause of God ‘Alí-Muhammad Varqá, presided at the Second International Conference on Huqúqu’lláh held at Landegg Academy in Switzerland. Taking part were 23 of his Deputies from around the world, as well as a representative from the Finance Department of the Bahá’í World Center. The main purpose of the conference was to make final plans and preparations for the universal application of the sacred Law of Huqúqu’lláh commencing at Ridván 1992.

The second United States Conference on Huqúqu’lláh was held in October 1991 at the Louhelen Bahá’í School in Michigan. Members of the U.S. Board of Trustees for Huqúqu’lláh met with their representatives; Counselors Jacqueline Delahunt, Wilma Ellis, and Fred Schechter; members of the National Spiritual Assembly; Auxiliary Board member June Thomas, and representatives from the Treasurer’s Office to review progress and to formulate collaborative strategies for the education of the friends in the Law of Huqúqu’lláh.

Pictured are Bahá’ís who took part in a deepening presentation on the Law of Huqúqu’lláh presented in July 1988 at North Platte, Nebraska, by Dolly Haghighi, one of the representatives of the Board of Trustees of Huqúqu’lláh in the United States. Since the beginning of the Six Year Plan some 800 such meetings, given by representatives or members of the Board of Trustees, have taken place around the country. In addition, a variety of literature on the Law of Huqúqu’lláh has been made available to the friends, either individually or through materials sent to more than 800 local Spiritual Assemblies. [Page 4]

Dr. Varqá on the elements of Huqúqu’lláh

Talk given by the Hand of the Cause of God Dr. ‘Alí-Muhammad Varqá at the Sixth International Convention on May 1, 1988

Dearly loved friends,

At the inception of the Six Year Plan of the Universal House of Justice, which coincided with dramatic changes in many aspects of society, a new arena for the rapid development of the Faith of God has been attained and the purpose and aim of Bahá’u’lláh’s Revelation have been unveiled before the very eyes of government authorities, heads of state and scholars who were not even aware of its existence.

At this rightful time the Universal House of Justice has emphasized the importance of acquiring knowledge of the laws and ordinances revealed by Bahá’u’lláh, and adopted the translation of the Most Holy Book, the Kitáb-i-Aqdas, into English as one of the sublime goals of this new plan.

Among the commandments and decrees revealed in this sacred Book is the law of Huqúqu’lláh, previously applicable only to the friends in the East. The Western friends became aware of this law with the dissemination of the compilation of the Holy Text and the Sacred Writings prepared by the Research Department of the Universal House of Justice.

Huqúqu’lláh is an Arabic word composed of two words, "Huquq," meaning "Rights," and "Allah," meaning "God." Therefore, Huqúqu’lláh means "The Rights of God," a part of the individual’s possessions and income offered at the Threshold of the Lord.

In a Tablet addressed to Jináb-i-Zayn referring to Huqúqu’lláh, Bahá’u’lláh states that the progress and promulgation of the Faith of God depend on material means; therefore, the expansion and advancement of God’s Revelation and the establishment of a new order and a new world civilization cannot be achieved without material means.

The embryo of this sacred law was established by the Beloved Báb in the Bayán where, for the first time, the word Huqúqu’lláh was mentioned by Him. Bahá’u’lláh brought some modifications in its contents and accepted it as one of the executive ordinances of His Revelation.

Although Huqúqu’lláh is one of the most significant laws of the Kitáb-i-Aqdas, we should not take the word "Law" in its rigid and literal meaning, defined in the encyclopedia as "the obligatory rule promoted by a sovereign authority." It is not a law which is enforced with pressure, but rather a spiritual obligation based on the love of the believer who is eager to obey the will of his Beloved. In this ordinance there is no room for pressure or intimidation. Obedience is a reflection of the highest degree of love and ardent desire.

Huqúqu’lláh, by its special and unique characteristic, combines might and humility, power and humbleness. It is one of the fundamental ordinances of the Bahá’í Faith, like prayer and fasting. Its importance has been manifested by these words of Bahá’u’lláh: "Say: O people, the first duty is to recognize the one true God-magnified be His glory-the second is to show forth constancy in His Cause and, after these, one's duty is to purify one's riches and earthly possessions according to that which is prescribed by God...."

By studying the writings revealed by Bahá’u’lláh and ‘Abdu’l-Bahá regarding Huqúqu’lláh four essential points emerge:

First, in the Kitáb-i-Aqdas, Bahá’u’lláh states: "Should a person acquire one hundred mithqáls of gold, nineteen mithqáls thereof belong to God, the Creator of earth and heaven. Take heed, O people, lest ye deprive yourselves of this great bounty....

‘Abdu’l-Bahá emphasizes that Huqúqu’lláh is payable on whatever is left over after deducting the yearly expenses.

The payment of Huqúqu’lláh is based on the calculation of the value of one's income in respect of the gold unit. Whenever the annual income of the individual, after the deduction of his complete year's expenses, reaches nineteen mithqáls of gold value (equivalent to 2.22456 ounces or 69.19112 grams), 19 percent of this amount is the Right of God and should be submitted to the Focal Point of the Faith. The calculation of sustaining means of livelihood which are exempted from the Huqúqu’lláh depends on the spiritual maturity of every believer and his innermost conscience. No criterion can be established for this purpose, for it varies according to the living conditions and social status of each believer, and the degree of his spiritual attachment and material detachment.

The second point is that the payment of the Right of God is like a magnet, which attracts divine blessings and confirmation. It is the mainspring of God’s mercy and compassion. Bahá’u’lláh, in His Writings, showers His limitless benediction upon those who observe this law.

Again, in the Kitáb-i-Aqdas, the Pen of Glory decrees: "...and whoso fulfilleth the things he hath been commanded, divine blessings will descend upon him from the heaven of the bounty of his Lord, the Bestower, the Bountiful, the Most Generous, the Ancient of Days...."

In another Tablet we read: "They that have kept their promises, fulfilled their obligations, redeemed their pledges and vows, rendered the Trust of God and His Right unto Him-these are numbered among the inmates of the all-highest Paradise....

In a Tablet revealed by ‘Abdu’l-Bahá we find: "Those who have observed this weighty ordinance have received heavenly blessings and in both worlds their faces have shone radiantly and their nostrils perfumed by the sweet savors of God’s tender mercy.

The third factor is that just as the payment of Huqúqu’lláh would attract divine bounty and blessings, its negligence or failure causes deprivation and is interpreted as tantamount to treachery to a Fund rightfully belonging to God.

This Fund is to be spent on whatever is of benefit for the promulgation of the Faith under the complete and absolute decision of the authority "to which all must turn." Only this authority and none other, not even the donor, has the right to interfere in its management.

In the Kitáb-i-Aqdas, the Pen of Glory warns those who neglect the payment of Huqúqu’lláh: "O people! Act not reacherously in the matter of Huqúqu’lláh and dispose not of it, except by His leave.

And He continues: "Whoso dealeth dishonestly with God will injustice be exposed, and whoso fulfilleth the things he hath been commanded, divine blessings will descend upon him from the heaven of the bounty of his Lord, the Bestower, the Bountiful, the Most Generous, the Ancient of Days...."

Therefore, withholding the payment of Huqúqu’lláh or spending it on other concerns, no matter how charitable their nature, would be interpreted as misappropriation of the funds belonging to God, and an act of dishonesty. Any donation for charity and beneficent purposes such as contributions to the various funds should be made after the contributor is free of his debt to God.

And finally, God Almighty has decreed that the payment of the Right of God is conducive to prosperity, and assists the progress of the human soul in the spiritual realms of the everlasting world.

Bahá’u’lláh says: "...the treasures laid up by kings and queens are not worthy of mention, nor will they be acceptable in the presence of God. However, a grain of mustard offered by His loved ones will be extolled in the exalted court of His holiness and invested with the ornament of His acceptance....

The high station of Huqúqu’lláh and its exceptional rank among the commandments of Bahá’u’lláh is endowed with great veneration and respect. ‘Abdu’l-Bahá, referring to the words of Bahá’u’lláh, says: "...the utmost honesty hath to be observed in matters related to the Huqúq. The Institution of Huqúq is sacred."

In order to respect its sanctity, Bahá’u’lláh strongly forbids soliciting Huqúqu’lláh. No individual or institution is authorized to demand it. Whenever it is necessary to bring the importance of this obligation to the attention of the believers, it should be mentioned as a general reminder. Spiritual maturity, and nothing else, must stir the conscience of the believers. In a Tablet addressed to Hájí Amín, the second Trustee of Huqúqu’lláh, Bahá’u’lláh says:

"No one should demand the Huqúqu’lláh. Its payment should depend on the volition of the individuals themselves...."

And again: "...Ye may relinquish the whole world but must not allow the detraction of even one jot or tittle from the dignity of the Cause of God. Jináb-i-Amín-upon him be my glory-must also refrain from mentioning this matter, for it is entirely dependent upon the willingness of the individuals themselves. They are well acquainted with the commandment of God and are familiar with that which was revealed in the Book. Let him who wisheth observe it, and let him who wisheth ignore it...."

The concept of Huqúqu’lláh is an evolutionary process subject to great changes, dependent on our spiritual growth, and our deepening in the Holy Writings.

Most of the friends believe Huqúqu’lláh is a way for fund raising, and its aim is to strengthen the material potential of the Faith.

Indeed, the payment of Huqúqu’lláh contributes to a large extent to the needs of the Cause. It is an important instrument for building and strengthening the structure of the edifice of the World Order of Bahá’u’lláh, and when it is fully established there will be an ever-flowing source of revenue at the disposal of the Focal Point of the Cause of God to promote the Faith and to meet the growing needs of establishing a new world order. But, in fact, the purpose and aim of Huqúqu’lláh is far beyond that and much greater and more spiritual than we imagine.

In 1978-79, following the Iranian upheaval, when the most important source of revenue of the Faith stopped functioning, I asked the Universal House of Justice if it was time for the implementation of Huqúqu’lláh in some of the Western countries. The Universal House of Justice replied that Huqúqu’lláh is a very important law, and its implementation needs time and implementation in the future. At the time, I could not comprehend the wisdom of what had been stated. It was after studying the Holy Writings with more depth that I have realized that Huqúqu’lláh, which could be interpreted as the material aspect of the Covenant of God, is in reality a spiritual and learning process, a way of strengthening the link of love and dedication between man and God, and its implementation needs studying and deepening.

Bahá’u’lláh in the Kitáb-i-Aqdas says: "Indeed there lie concealed in this command, mysteries and benefits which are beyond the comprehension of anyone save God, the All-Knowing, the All-Informed...."

Therefore, we cannot expect to comprehend the essence and the wisdom hidden in this sacred law. They are kept in the treasury of God’s knowledge and are related to the evolution and progress of the human soul in the world of God. What we can conceive by our human understanding is that the payment of Huqúqu’lláh is the sign of our love and obedience, a proof of our firmness and steadfastness and a symbol of our trustworthiness in the Covenant of Bahá’u’lláh. It creates and develops our spiritual quality which leads us towards perfection; it harmonizes and balances our material endeavor, protects us from excessive desire which is born in our human nature, and when unleashed turns into a preventive element for our spiritual growth. When man realizes that a part of his income will be honored by the acceptance of the Lord, the presence of God is felt in all his endeavors, and undoubtedly he will strive to live his life in a just. [Page 5]

CALCULATING HUQÚQU’LLÁH

Excerpts from ‘A Codification of the Law of Huqúqu’lláh’

Excerpts Pertaining to the Determination of the Huququ’lláh Numbers in parentheses refer to selection numbers in the Compilation on Huqúqu’lláh Notes in parentheses are additional comments not contained in the Codification

Determining the Huqúqu’lláh A. Exempt from the assessment to Huqúqu’lláh are: 1. The residence and its needful furnishings (11). (See section C1) 2. The needful business and agricultural equipment which produce income for one’s subsistence (12,67,68).

B. Payment falls due: 1. Huqúqu’lláh is payable as soon as a person’s assessable possessions reach or exceed the value of 19 mithqáls of gold (18,19,30). [19 mithqáls equals approximately 2.2 troy ounces, or approximately 69.2 grams] (87,105,110). At the present time—August 1992—this is roughly equivalent to US $790.] a) The amount to be paid is 19 percent of the value of the assessable property (10,14). b) The payment is due on whole units of 19 mithqáls of gold (15). [The standard value of Huqúqu’lláh is gold. This provides a universal measure and is unaffected by fluctuations of national currencies.] 2. Huqúqu’lláh is payable on further units of 19 mithqáls of gold when subsequently acquired possessions, after the deduction of annual expenses, raise the value of assessable property sufficiently (see example in “Questions and Answers on the Huqúqu’lláh,” p.12). Among the expenses to be deducted are: a) The general expenses of living (65,66,69,78). b) Losses and expenses incurred on the sale of possessions (103). c) Sums which are paid to the State, such as taxes and duties (78). 3. When a person receives a gift or bequest it is to be added to his possessions and augments the total value in the same way as does an excess of annual income over expenditure (111). [Huqúqu’lláh is then payable on additional units ‎of of of‎ 19 mithqáls of gold in the normal way.] 4. If a property increases in value, Huqúqu’lláh is not payable on the increase until it is realized, e.g., on the sale of the property. 5. If possessions decrease, such as through the expenses of a year exceeding the income received, Huqúqu’lláh falls due again only after the loss has been made good and the total value of one’s assessable possessions is augmented (15-19,30,65-68,78,108,111) [meaning that it exceeds the former value by at least 19 mithqáls of gold]. 6. The payment of debts takes precedence over payment of Huqúqu’lláh (22). 7. The payment of Huqúqu’lláh is dependent upon the person’s financial ability to meet his obligations (24). 8. On the death of a believer, the completion of his payment of Huqúqu’lláh is accomplished in the following manner: a) The first charge of the estate is the expense of burial (22). b) Second, the debts of the deceased must be paid (13). c) The Huqúqu’lláh still due on the property should then be paid. In establishing the value of the property on which Huqúqu’lláh has not already been paid, the following are among the deductions to be made: expenses of burial (22), debts of the deceased (13), loss of value of the assets when realized (103), and expenses incurred when realizing the assets (103). [It is, therefore, desirable for a Bahá’í to keep a record during his lifetime of those parts of his property, including specific sums of money, on which Huqúqu’lláh has been paid, so that at his death the remaining portions of his property which are still subject to Huqúqu’lláh can be identified and added to the total to see how much Huqúqu’lláh is still payable, if any. This calculation must be made after the funeral expenses and debts have been paid, before the division of the estate.]

C. Further notes on determining Huqúqu’lláh: 1. It is left to the discretion of the individual believer to decide what is “needful” for himself and his family (104-106,112). 2. Although references are made to annual payments of Huqúqu’lláh, the time and method of payment are left to the discretion of the individual believer. There is, therefore, no obligation to liquidate one’s assets in haste in order to fulfill one’s current obligations to Huqúqu’lláh (103). [Such a situation can occur, for example, when an individual receives an inheritance or gift in the form of bond investments or fixed assets.] 3. Husband and wife are free to decide whether they want to honor their Huqúqu’lláh obligations jointly or individually (109,110). 4. The account of Huqúqu’lláh should be kept separate from other contributions, inasmuch as the disposition of the funds of the Huqúqu’lláh is subject to decision by the Central Authority in the Cause to which all must turn, whereas the purposes of the contributions to other Funds may be determined by the donors themselves. 5. Payment of the Huqúqu’lláh has priority over making contributions to other Funds of the Faith (78,79,97,100), as well as over the cost of pilgrimage (31). It is, however, left to the discretion of the believer whether or not he treats his contributions to the Fund as an expense when arriving at the value of the annual accretion to his property for the purpose of calculating the Huqúqu’lláh that he is due to pay (105).

At the present time, payment of Huqúqu’lláh is made to the order of the Bahá’í Huqúqu’lláh Trust and sent to one of the Trustees (address on page 9).

This display of books and pamphlets on various aspects of Huqúqu’lláh is representative of the hundreds that are available around the world in many languages.

Establishment of the Bahá’í Huqúqu’lláh Trust and the proper designation of its members

THE BAHÁ’Í HUQÚQU’LLÁH TRUST

The Bahá’í Huqúqu’lláh Trust was established March 1, 1984, under the laws of the United States which provide that the Trust is exempt from federal income tax under Section 501 (C) (3) of the Internal Revenue Code, and that payments of Huqúqu’lláh are tax exempt under Section 170 (C) (3) of the Internal Revenue Code.

The purpose of the Trust is to receive transfer of property in fulfillment of the “Huqúqu’lláh (Right of God)” as prescribed in the Writings of the Bahá’í Faith and as applied by the Universal House of Justice.

The Trustees hold, manage, care for and protect the Trust property and have the power to invest and reinvest the Trust property in bonds, stocks, mortgages, notes, limited partnership interests or other property of any kind. They have the power to perform any acts necessary or appropriate for the proper administration of the Trust. (Text above prepared by Dorothy W. Nelson)

APPOINTMENT AND DESIGNATION OF THE MEMBERS OF THE INSTITUTION

“...Deputies are appointed for large geographical areas by the Trustee, while Representatives are appointed by each Deputy with the approval of the Trustee and serve in defined areas under the jurisdiction of the Deputy who appoints them.” (Extract from the enclosure of a letter from the Universal House of Justice to Hand of the Cause of God ‘Alí-Muhammad Varqá dated June 15, 1988)

“The Universal House of Justice has clarified that the Deputy Trustees of Huqúqu’lláh, whether or not they are members of Boards of Trustees of Huqúqu’lláh, may be referred to as ‘Trustees,’ or ‘Deputy Trustees’ or ‘Deputies’ as the occasion warrants. The Representatives could be described in full as ‘Representatives of the Trustee of Huqúqu’lláh’ if necessary.” (From a letter of the Trustee of Huqúqu’lláh dated January 1992 to all the members of the Institution)

Representatives in this country are known as “Representatives of the Board of Trustees of Huqúqu’lláh in the United States.”

‘As to the Huqúqu’lláh: This is the source of blessings, and the mainspring of God’s loving-kindness and tender love vouchsafed unto men. Verily He can dispense with whatsoever hath been and will be. Until two years ago the matter of Huqúqu’lláh was undisclosed. When it was revealed it was by virtue of His grace. If a person be privileged to fulfill that which is prescribed in the Most Holy Book, it would assuredly be better for him, and to his greater behoof. However, the observation of this injunction dependeth upon one’s circumstances. Verily He speaketh the truth and guideth aright.’—Bahá’u’lláh [Page 6]

SOME THOUGHTS ON HUQUQU’LLÁH

Adib Taherzadeh reflects on meaning of the Law

One of the exalted attributes of the Manifestation of God, distinguishing Him from the whole of the human race, is His utter detachment from the things of this world. Bahá’u’lláh had no regard whatsoever for the possession of material things. He has clearly stated in His Writings that this material world has no worth in His sight. In several Tablets He states that if this world had any value, He would have been occupying its highest thrones. In a Tablet revealed in ‘Akká, He states that the One Who created this world has renounced it. For if it had any value He would not have allowed Himself to live in the most desolate of cities. In another Tablet revealed in the Holy Land, He affirms that if His aim were to acquire earthly things, He could have taken possession of all that is on earth and no one could have questioned His authority to do so. He further states in the same Tablet that whenever He accepted a gift from a believer, the basic reason was to bestow His bounties and favors upon him. The mere acceptance of a gift endowed the soul of the individual with eternal blessings.

The believers sometimes sent articles such as carpets, clothing and similar items to Bahá’u’lláh, but He seldom used them for Himself. He usually gave all gifts away. One person who coveted them was His amanuensis, Mírzá Aqá Ján. Knowing that Bahá’u’lláh had no interest in keeping the believers' offerings for Himself, he longed to possess these gifts, and Bahá’u’lláh sometimes gave them to him. Mírzá Aqá Ján did not realize that this was his test and the cause of his downfall. To be in close contact with Bahá’u’lláh, to serve Him day and night and to abide within such a sacred realm required utter detachment from all earthly things. The desire for material benefits while serving in His holy presence was fatal.

God always tests man. The higher he is in the field of service, the greater are his tests. Mirza Aqá Ján acted as a servant to Bahá’u’lláh and was the individual who was closest to Him. He was a materialistic and corrupt being who fell from grace during the latter part of Bahá’u’lláh's life, later violated His Covenant and perished spiritually.

When Bahá’u’lláh was in Adrianople a certain believer from Káshán by the name of Muhammad-Baqir presented Him with a small silk carpet. He wrote a Tablet, thanked him for the gift and showered His bounties upon him. He told him that He had accepted the gift, but was now returning it to him as a favor on His part. He stated that He preferred to sit on the ground in that remote Prison (Adrianople) than to sit on a silk carpet. This is a typical example of how Bahá’u’lláh would respond to gifts presented to Him.

One of the believers, a certain Mírzá Muhammad-Qulí, presented Bahá’u’lláh with an overcoat. In a Tablet, Bahá’u’lláh informed him that He had worn the coat for one day as a bounty on His part.

There is an interesting story about another of the believers, Mírzá Ja'far, in the early days of the Faith in Yazd. Hájí Muhammad-Tahir-i-Málmírí has recorded this in his memoirs:

"Aqá Mírzá Ja'far was an erudite divine of Islám. In his youth, he taught at a theological school....He left the school altogether when he embraced the Cause and became a very steadfast believer. In those days, the Ancient Beauty was in Baghdad. Knowing that He was living an austere life in that city, Mírzá Ja'far wished to provide some funds for the relief of His blessed Person. In the end he came up with a plan. There were many vases and other ornaments made of copper in the mosques of Yazd. He used to go to a mosque at night, climb to the upper chambers, dismantle the ornamental copper vessels which were hanging from the ceiling, and take them home. Little by little he stole similar vessels from several mosques. In the end he gathered nearly half a ton of these copper items. ...He then transported them to Ardikán (about 100 miles from Yazd) to the home of a certain Ustád Kázim, an ironmonger. There he cut the copper articles to pieces and eventually succeeded in selling the metal for 70 tumans (a large sum of money in those days) in silver coins. He placed the silver inside a specially made leather cummerbund, tied it around his waist and set off on his journey on foot to Baghdad where he attained the presence of Bahá’u’lláh and presented the money to Him. The Blessed Beauty accepted the money from him, and bestowed upon him His blessings and favors. But He ordered him to accompany Mírzá Aqá Ján, Khádimu’lláh (the Servant of God), to the banks of the river and throw the money into its waters. Mirzá Ja'far became a servant of the household, and was among those companions who accompanied Bahá’u’lláh to Istanbul."

Hájí Muhammad ‘Aliy-i-Afnán, a cousin of the Báb, had sent a length of white flannel to ‘Akká. According to a Tablet in the handwriting of Mirza Aqá Ján, Bahá’u’lláh graciously accepted the gift from him and although since His departure from Baghdad He was in the habit of wearing coats made only of black flannel, He ordered a white one to be made as a token of His grace and favors toward the Afnán.

According to Hájí Muhammad-Táhir, Bahá’u’lláh would usually wear a long woolen upper garment and a woolen cloak; and in the summer, cotton garments.

These stories reveal His magnanimity and utter detachment from the things of this world. Sometimes Bahá’u’lláh ordered simple gifts to be sent to certain people. For instance, on one occasion Mírzá Aqá Ján wrote on the instructions of Bahá’u’lláh to the same Hájí Muhammad ‘Aliy-i-Afnán, who was living in Hong Kong, asking him to send some china dishes which were intended as a gift for ‘Abbúd. On another occasion Mírzá Aqá Ján was instructed to ask another of the Afnáns to send a few pairs of spectacles complete with cases for presentation to some of the authorities. (In those days there were no custom-made spectacles. A type which was commonly worn had a simple magnifying glass as a lens.)

It must be pointed out that the same attitude of detachment from earthly things so permeated the souls of ‘Abdu’l-Bahá and Shoghi Effendi, the two successive Centers of the Cause of Bahá’u’lláh, that it was against their nature to turn their affection to the things of this world. They both lived austere lives and followed the example of Bahá’u’lláh. Although they received large contributions from the friends, they authorized their spending strictly for the promotion of the Cause of God and did not have the slightest inclination to spend the funds for their own personal ends. Indeed, similar to Bahá’u’lláh, neither of them had any personal assets, whether monetary or of any other type.

When ‘Abdu’l-Bahá traveled to the West to spread the Cause of Bahá’u’lláh and diffuse the divine fragrances in Europe and America, He had to use some of the funds which the Persian friends had contributed to Hájí Amín as Huqúqu’lláh. But He observed such care in spending the absolute minimum for Himself that His companions sometimes felt concerned about the lack of comfort which often resulted.

The renowned chronicler of ‘Abdu’l-Bahá's journeys to the West, Mírzá Mahmud-i-Zarqání, His devoted secretary and companion, has recorded in his diaries (Badayi 'u'l-Athár) that when ‘Abdu’l-Bahá and His party were traveling across the United States, the train journey proved to be tiring—especially for ‘Abdu’l-Bahá Who was nearly 70 years of age. Yet in spite of this, He frequently declined to pay the extra small sum of money for sleeping accommodations on the train. Instead, He would sit up all night on the hard wooden seats and close His eyes to rest. But, as demonstrated on that journey, He opened His purse and generously placed coins of silver and gold in the palms of the poor and needy wherever He found them. How different are the ways of God and man!

It was during those same epoch-making journeys that ‘Abdu’l-Bahá demonstrated a magnanimity and detachment characteristic of God's chosen ones by declining with graciousness all offers of funds and gifts from friends and strangers.

In his famous diaries Mírzá Mahmud recounts a story of ‘Abdu’l-Bahá when He was in New York shortly before His departure from the United States:

"...that day some of the friends presented ‘Abdu’l-Bahá with some funds, but He did not take them in spite of their persistently begging Him to accept them. He said: 'Offer it up to the poor on my behalf. It would be as if I have personally given it to them. But for me the best gift is the unity between the loved ones of God, their service to the Cause, the diffusion of divine fragrances and their carrying out the exhortations and teachings of the Blessed Beauty."

On such occasions the believers became very sad, because their offerings were not accepted by their Beloved. In spite of this, the believers in New York, knowing that these were the last few days of His stay in the United States, gathered some presents for the members of the Holy Family (including the wife of ‘Abdu’l-Bahá, His sister, daughters and other female members of His household)....Some of the friends had vowed together that they would persist in their request for acceptance of the gifts, that they would cling to the hem of His garment and not leave His presence until He had accepted their offerings. They presented their gifts and earnestly pleaded with Him to take them. He then spoke to them in these words:

"I am very grateful for all your services. Truly you have served me, offered hospitality, rendered your services day and night and persevered in the diffusion of divine fragrances. I shall never forget your devoted services, because you had no other motive but to attain the good-pleasure of God, and desired no other station than entry into His Kingdom. Now you have brought some gifts for my family. These gifts are very praiseworthy, but more exquisite than these are the gifts of the love of God which may be preserved within the treasure-house of the hearts. The former gifts are transitory, but the latter are eternal. These gifts are to be kept in boxes and upon the shelves and will eventually perish, but the other will remain eternally in all the worlds of God treasured within the heart. Therefore I carry with me your love to them [i.e., the Holy Family] which is the greatest gift of all. In our house there is no room for diamond rings or other jewelry. That house is devoid of the vanities of this world.

"Now, I accept these gifts, but I entrust them to you to sell them and send the proceeds to Chicago for the construstion of the Mashriqu’l-Adhkár (Bahá’í House of Worship)."

The friends, with tearful eyes, were disappointed. ‘Abdu’l-Bahá said: "I want to take with me a gift from you which may remain till eternity, the jewels which belong to the treasure-house of the heart."

THE LAW OF HUQUQU’LLÁH

The greater part of the donations given to the Cause by the believers was spent at Bahá’u’lláh's behest in the promotion of the Faith and the care of the poor and needy of the community. He Himself and the members of His family, however, lived an austere life. There were many occasions when He was in great need, but did not accept financial help from the friends. [Page 7]

SPECIAL EDITION

In the Kitáb-i-Aqdas (the Most Holy Book), Bahá’u’lláh revealed the law of Huqúqu’lláh (the Right of God). It concerns those whose possessions reach a certain value. They are bidden by God to pay 19 percent of that value to the Center of the Cause. In one of His Tablets, revealed in the words of His amanuensis, Bahá’u’lláh states that when the full text of the Kitáb-i-Aqdas was completed He did not order its release for some time because it contained the law of Huquq, which has been ordained by God as a sign of His mercy and loving-kindness unto His servants. He explains that the reason for withholding the Book temporarily was His apprehensiveness lest some of the believers might not carry out this commandment or might come to the wrong conclusions. The mere contemplation of this, He says, is unworthy of the Day of God.

The very thought that some, in their immaturity, might possibly assume that the Huquq was intended for Bahá’u’lláh’s personal use must have been extremely painful to Him. The most cursory study of His life and teachings will amply demonstrate that He constantly exhorted His followers to detach themselves from earthly possessions and not to place their affections in the things of this world. In His Tablet to Napoleon III, Bahá’u’lláh admonishes the emperor in these words which clearly demonstrate how worthless is this material world in His sight:

"Exultest thou over the treasures thou dost possess, knowing they shall perish? Rejoicest thou in that thou rulest a span of earth, when the whole world, in the estimation of the people of Bahá, is worth as much as the black in the eye of a dead ant?"

The greater part of the donations given to the Cause by the believers was spent at Bahá’u’lláh’s behest in the promotion of the Faith and the care of the poor and needy of the community. He Himself and the members of His family, however, lived an austere life.

"By the righteousness of God! The world, its vanities and its glory, and whatever delights it can offer, are all, in the sight of God, as worthless as, nay even more contemptible than, dust and ashes. Would that the hearts of men could comprehend it. Wash yourselves thoroughly, O people of Bahá, from the defilement of the world, and all that pertaineth unto it."

The following passages gleaned from the Writings of Bahá’u’lláh portray His expectations for His followers:

"He is the true servant of God who, in this day, were he to pass through cities of silver and gold, would not deign to look upon them, and whose heart would remain pure and undefiled from whatever things can be seen in this world, be they its goods or its treasures. I swear by the Sun of Truth! The breath of such a man is endowed with potency, and his words with attraction.

"By Him Who shineth above the Day-Spring of sanctity! If the whole earth were to be converted into silver and gold, no man who can truly be said to have ascended into the heaven of faith and certitude would deign to regard it, much less to seize and keep it. ...They who dwell within the Tabernacle of God, and who are established upon the seats of everlasting glory, will refuse, even though they be dying of hunger, to stretch their hands, and seize unlawfully the property of their neighbor, however vile and worthless he may be. The purpose of the one true God in manifesting Himself is to summon all mankind to truthfulness and sincerity, to piety and trustworthiness, to resignation and submissiveness to the will of God, to forbearance and kindliness, to uprightness and wisdom. His object is to array every man with the mantle of a saintly character, and to adorn him with the ornament of holy and goodly deeds. Say, he is not to be numbered with the people of Bahá who followeth his mundane desires, or fixeth his heart on the things of this earth. He is My true follower who, if he come to a valley of pure gold will pass straight through it aloof as a cloud, and will neither turn back, nor pause. Such a man is assuredly of Me. From his garment the Concourse on high can inhale the fragrance of sanctity."

While Bahá’u’lláh was reluctant to send a copy of the Kitáb-i-Aqdas to Persia, some of the believers were requesting that the laws of the Faith be revealed for them. As a result of these requests, Bahá’u’lláh eventually sent a copy, but gave clear instructions that no one was to implement the law of the Huquq. For about five years after the revelation of the Kitáb-i-Aqdas this law was not put into execution. Then, as the Cause began to expand in Persia and neighboring countries, there was a need for funds, and those who were eligible to pay the Huquq did so with joy and gratitude. This is the text of the law of Huququ’lláh as revealed in the Kitáb-i-Aqdas:

"Should a person acquire one hundred mithqȧls of gold [a mithqál is equal to 3.6416666 grams], nineteen mithqáls thereof belong to God, the Creator of earth and heaven. Take heed, O people, lest ye deprive yourselves of this great bounty. We have prescribed this law unto you while We are wholly independent of you and of all that are in the heavens and on the earth. Indeed there lie concealed in this command, mysteries and benefits which are beyond the comprehension of anyone save God, the All-Knowing, the All-Informed. Say, through this injunction God desireth to purify your possessions and enable you to draw nigh unto such stations as none can attain, except those whom God may please. Verily, He is the Generous, the Gracious, the Bountiful.

"O people! Act not treacherously in the matter of Huququ’lláh and dispose not of it, except by His leave. Thus hath it been ordained in His Epistles as well as in this glorious Tablet.

"Whoso dealeth dishonestly with God will in justice be exposed, and whoso fulfilleth the things he hath been commanded, divine blessings will descend upon him from the heaven of the bounty of his Lord, the Bestower, the Bountiful, the Most Generous, the Ancient of Days. Verily He desireth for you the things that are inscrutable to you at present, though the people themselves will readily discover them when their souls take their flight and the trappings of their earthly gaieties are rolled up. Thus warneth you the Author of the Preserved Tablet."

It must be noted that in the above passage Bahá’u’lláh has merely set the rate of Huquq at 19 percent. It is not meant that the minimum amount subject to Huquq is 100 mithqáls of gold; the minimum amount is the value of 19 mithqáls of gold. Bahá’u’lláh Himself has clarified this point in the following statement:

"The minimum amount subject to Huqúqu’lláh is reached when one’s possessions are worth the number of Váhid (19); that is, whenever one owneth 19 mithqáls of gold, or acquireth possessions attaining this value, after having deducted therefrom the yearly expenses, the Huquq becometh applicable and its payment is obligatory."

As regards its application, Shoghi Effendi, the Guardian of the Faith, has stated through his secretary:

"Regarding the Huqúqu’lláh...this is applied to one’s merchandise, property and income. After deducting the necessary expenses, whatever is left as profit, and is an addition to one’s capital, such a sum is subject to Huquq. When one has paid Huquq once on a particular sum, that sum is no longer subject to Huquq, unless it should pass from one person to another. One’s residence, and the household furnishings are exempt from Huquq....Huqúqu’lláh is paid to the Center of the Cause."

Bahá’u’lláh was anxious that no one should ever feel forced to pay the Huqúqu’lláh. He instructed Hájí Abu’l-Hasan-i-Amín, the Trustee of the Huqúqu’lláh, and other eminent Bahá’ís not to accept money from anyone unless they were sure that the individual wished to give with the utmost joy and devotion. He also forbade the soliciting of Huquq by the Trustees. In many of His Tablets, Bahá’u’lláh has made such exhortations. To cite an example, the following is part of a Tablet revealed in honor of His Trustee, Hájí Amín:

In another Tablet, Bahá’u’lláh makes a similar statement:

THE RIGHT OF GOD: Huququ’lláh

"O Abu’l-Hasan: May My Glory rest upon thee! Fix thy gaze upon the glory of the Cause. Speak forth that which will attract the hearts and the minds. To demand the Huquq is in no wise permissible. This command was revealed in the Book of God for various necessary matters ordained by God to be dependent upon material means. Therefore, if someone, with utmost pleasure and gladness, nay with insistence, wisheth to partake of this blessing, thou mayest accept. Otherwise, acceptance is not permissible."

The following passage from the Writings of Bahá’u’lláh will shed further light on this subject:

"For a number of years the Huquq was not accepted. How numerous the offerings that on reaching Our presence were returned to the donors, because they were not needed then. However, in recent years We have, in view of the exigencies of the times, accepted the payment of the Huquq, but have forbidden solicitation thereof. Everyone must have the utmost regard for the dignity of the Word of God and for the exaltation of His Cause. Were a person to offer all the treasures of the earth at the cost of debasing the honor of the Cause of God, were it even less than a grain of mustard, such an offering would not be permissible. All the world hath belonged and will always belong to God. If one spontaneously offereth Huquq with the utmost joy and radiance it will be acceptable, and not otherwise. The benefit of such deeds reverteth to the individuals themselves. This measure hath been ordained in view of the necessity for material means, for ‘averse is God from putting aught into effect except through its means. Thus instructions were given to receive the Huquq."

In another of His Tablets, Bahá’u’lláh states that there is no act more reprehensible than to beg for funds in the name of God.

A special responsibility concerning the Huqúqu’lláh was placed upon the Hands of the Cause. As we have already stated, Bahá’u’lláh always insisted that no one should be solicited to pay the Huqúqu’lláh, and even that payment should not be accepted unless the individual was willing to observe the Huquq with the utmost joy. In His Tablets to the Hands, Bahá’u’lláh often gives the details of many occasions on which which He refused to accept donations from individuals as the Faith did not need financial assistance at that time. He urges them to uphold the standards of detachment, dignity and magnanimity which their Lord has always displayed.

In a Tablet to Ibn-i-Asdaq, Bahá’u’lláh describes in the words of His amanuensis how at one time the King of the Martyrs had felt that the means of subsistence for the Holy Family and the believers in the Holy Land were inadequate. He had dispatched therefore Jamál-i-Burújirdí to the province of Khurásán to solicit the friends for the payment of the Huquq. As soon as the news of this reached the Holy Land, Bahá’u’lláh immediately issued strict instructions to withdraw from this action. The verses that were revelaed by Him on that occasion forbidding Jamál to proceed on his mission were charged with supreme authority and might.

On receiving these instructions, Jamál, that egotistical teacher of the Faith (who later became a Covenant-breaker), was hurt. He wrote a letter to Mírzá Áqá Ján, Bahá’u’lláh’s amanuensis, and complained that his services had never been accepted by, or were pleasing to, Bahá’u’lláh. He indicated in this letter that a number of believers, all from Jewish background, had donated a certain sum of money with the utmost pleasure. If their contributions were to be refused, they would become disappointed. As a result of his petition Bahá’u’lláh ordered the acceptance of the sum, but at the same time made arrangements for all of it to be used in financing the teaching activities of a few chosen teachers of the Faith in Persia.

In the same Tablet, Mírzá Áqá Ján gives further examples. When a few souls from Fárán (including Áqá Mír Muhammad Big and his son, Shah Khalilu’lláh) attained the presence of Bahá’u’lláh, they presented a sum of money to Him in payment of the Huquq. [Page 8]

THE CONCEPT OF LAW

SPECIAL EDITION

Bahá’u’lláh’s Laws aim for transformation of human nature

A talk given by Amin Banani at the Arabic session of Landegg Academy, August 1991

The approaching confluence of two momentous events at the beginning of the Bahá’í Holy Year at Ridván 1992—the publication of the Kitáb-i-Aqdas and the universal implementation of the Law of Huqúqu’lláh is an opportune time to reflect on the concept of law in the Revelation of Bahá’u’lláh, and to view the Law of Huqúqu’lláh in the light of that concept. It is understood that the purpose of divine laws is to aid humans to realize the goodness that is within them and to curb the potential for lapses from that goodness that may also tempt them. The laws of Bahá’u’lláh are aimed at nothing short of a transformation of our nature.

Where would be a better place to begin our reflections on the concept of law in Bahá’u’lláh’s Revelation than the very opening passage in the Kitáb-i-Aqdas where Bahá’u’lláh makes use of a beautiful poetic metaphor to describe the nature of His Laws. He says: "Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power."

It is understood that the purpose of the divine laws is to aid humans to realize the goodness that is within them and to curb the potential for lapses from that goodness that may also tempt them. The laws of Bahá’u’lláh are aimed at nothing short of a transformation of our nature.

We may often pass over this passage simply moved by the beauty of the image or perhaps even perplexed by the intent of the metaphor, but it is, in fact, the key that Bahá’u’lláh has provided us for understanding the nature of His Laws. What, we may ask, is the "mere code of laws" that Bahá’u’lláh dissociates Himself from? This is the concept of law in human societies from the beginning until now. We are obliged to use words that are familiar, words which have had certain connotations in the past; but Bahá’u’lláh intends to infuse them with new meanings; and it is for us to think and reflect on the nature of these new meanings and the key that He has given us.

All the words we use in all languages to describe laws in Arabic, for instance, we speak of "hudud" (limits) or "ahkam" (commandments)—immediately bring to mind the image of those who live under those laws as people bound by them. The notion of law as limits or commandments carries with it the corollary of those who are limited, commanded and forced to obey. Bahá’u’lláh tells us that His Laws are not like that at all. They are, rather, like the "choice Wine." That is indeed an interesting metaphor. It is not merely a poetic phrase.

At the outset we may ask ourselves, What is the function of choice Wine? and what is the relevance of this metaphor in the context of laws? On a superficial level we may note that in both Islam and the Bahá’í Faith ordinary wine is a substance forbidden by law. Obviously the metaphor is not to be understood on that level. It is the impact produced by the choice Wine, the spiritual analogy of good strong wine on the individual which is just the opposite of binding him with limits. It is true liberation. When you have imbibed of this choice Wine you are freed from inhibitions. Bahá’u’lláh tells us that His Laws are not intended to bind but to liberate us. That is the purpose of the key that He provides us in opening His Book of Laws.

When we think of it in that way we realize that we are witnessing the dawn of a new phase of the spiritual evolution of the human race, a spiritual evolution that results in the transformation of human nature. It is within this evolutionary process that law ceases to be an external limit imposed upon us and begins to be a liberating energy rising from within us.

Bahá’u’lláh intends for us that His Laws become a self-generated part of our conscience to protect us from lapses. By freeing us from our baser motives they bestow true liberty upon us. This is not to say that human nature, which has the potential of achieving perfection, is necessarily perfect at all times. For this reason the Kitáb-i-Aqdas delineates categories of wrongdoing and specifies punishments for them. But when it comes to motivations for avoiding these lapses, it is always based on the spiritual strength and moral stamina of the individual.

Protection is built from within, not by erecting walls from without. Should we fail to grasp this novel concept of law as an instrument of liberation rather than limitation, Bahá’u’lláh states in the same opening passage of the Most Holy Book that the primary agent for the enforcement of His Laws is not fear of the consequences, but the love of His beauty: "Observe My commandments, for the love of My beauty."

Those of us who by accident of birth and mother tongue or by acquired second language have had access to the Kitáb-i-Aqdas for nearly a century, have been trying to live up to its commandments, not so much out of a deep and full understanding of their purpose and implications, but for the love of His beauty. And now the Universal House of Justice is on the verge of promulgating one of these laws which some of us have been observing for the love of His beauty, as the universal and loving obligation of the entire Bahá’í world.

Noting the desire of the entire Bahá’í community to share in the blessing of the Law of Huqúqu’lláh, the House of Justice has asked us to educate and prepare ourselves for the universal observance of this sacred Law. This education is not just for the western friends who did not observe it before. It is for all of us, eastern and western, to acquire a deeper and more mature understanding of this Law.

It is helpful for us to look at the implications of this Law as a liberating force that is true of all the Laws of Bahá’u’lláh, and also to keep in mind that none of these Laws stands in a vacuum in isolation from the others. They are all part of an integrated fabric, the ultimate purpose of which is the building of the World Order of Bahá’u’lláh.

All of His Laws, and the Law of Huqúqu’lláh is no exception, are parts of the building materials for raising the edifice of His World Order. And as in many of the other Laws of Bahá’u’lláh, there is more than one aspect to the Law of Huqúqu’lláh. There is the purely personal aspect which has to do with purufication of our motives and the spiritualization of our mundane cares and concerns.

The other aspect has to do with binding the body of humanity in a fair and equitable way. In a beautiful phrase in the Ridván 1991 message of the Universal House of Justice the Law of Huqúqu’lláh is referred to as "a profoundly private act of conscience that promotes the common good...." Most of us, motivated by our love for the beauty of Bahá’u’lláh, have focused on the "private act" and have had little opportunity to reflect on "promotion of the common good." The two aspects are, of course, integral and inseparable. Only because most of our attention is drawn to the personal blessings and not as much attention is given to the public benefits of this Law, here we may reflect more on the "common good."

In the same Ridván 1991 message of the Universal House of Justice we come across another profound phrase describing the Huqúqu’lláh as a Law "...which directly connects the individual believer with the Central Institution of the Faith...." In describing the structure of the Administrative Order of our Faith we often make use of the form of a pyramid, with the local Spiritual Assemblies at the base, the National Spiritual Assemblies in the intermediate place and the Universal House of Justice at the apex.

Now if we try to think of the connection of the individual Bahá’í to this pyramid of authority we realize that some of us are elected to various local Spiritual Assemblies and thus connected to that structure of authority. Far fewer are elected to the National Spiritual Assemblies, and only an infinitesimal number ever have the honor of serving on the Universal House of Justice. And as the Bahá’í population of the world grows the ratio of those who are elected to serve on the different levels of that pyramid will become smaller and smaller. So the direct connection of the individual to the source of authority of the Faith becomes more and more occasional and infinitesimal except in observance of the Law of Huqúqu’lláh, where every individual has the continuous privilege of sustaining the very apex of the pyramid.

In a beautiful and profound Tablet (no. 61 in Huqúqu’lláh, The Right of God: A Compilation), ‘Abdu’l-Bahá likens the whole of human society to the human body. The cooperation, collaboration and balance among the limbs and organs of the human body that are necessary for its health and well-being, He asserts, are the same as interdependence and equitable relationships within the entire human family. And Huqúqu’lláh, He says, is a means of achieving that balance. Huqúqu’lláh is a major instrument that Bahá’u’lláh has given us for achievement of economic justice and a more equitable distribution of wealth. Narrowing the tragic and dangerous gap that exists between the few rich and many poor of this world is an urgent need of our time. If not out of altruism, then out of enlightened self-interest, even the rich nations of the world are groping for ways to reduce this gap. But the obsolete barriers of the old world order have so far made all such efforts futile. Yet at this embryonic stage of the emergence of Bahá’í world community the channel for a meaningful beginning of the redistribution of wealth is already in place in the Law of Huqúqu’lláh. To have but one example of this fact it is enough to reflect that out of more than 150 national Bahá’í communities in the world today perhaps fewer than 10 percent are fiancially self-supporting. The rest—and those are communities with the largest Bahá’í populations, the most dynamic teaching activities, and most important of all, the most active projects for social and economic development—depend on generous, well-coordinted and sustained financial support from the Universal House of Justice.

As we approach the universal application of the Law of Huqúqu’lláh the question is often asked by the friends about the relationship of Huqúqu’lláh to the other funds of the Faith. The answers are, of course, fully given in the Compilation, from the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá, and from those of Shoghi Effendi and the Universal House of Justice. In them the priority of Huqúqu’lláh is clearly established. Huqúqu’lláh is a portion of our wealth which by God's Law is His right. We simply return it to Him.

What is required of us in the discharge of our Huqúqu’lláh obligation is accountability and trustworthiness. What we give to the other Funds is out of our own substance, summoned up by our sense of generosity and sacrifice. The difference between Huqúqu’lláh and the other Funds can best be illustrated by the difference between the Daily Obligatory Prayer and the wealth of all the other prayers and meditations that we have available to us. We are free, indeed strongly urged, to enrich and sanctify our lives with frequent recourse to those prayers; but they do not take the place of the Daily Obligatory Prayer. One is a legal obligation, the other a moral obligation, if we remember the nature of Bahá’u’lláh’s Laws in the first place.

If in the calculation of our Huqúqu’lláh obligation we wish to count our contributions to the other Funds as part of our "needful" expenses, the House of Justice [Page 9]has told us that we may do so. But it should be inconceivable that that those contributions should rule out the discharge of our Huqúqu’lláh obligation in the same sense that it is inconceivable that saying constant prayers should leave us no time to say our Daily Obligatory Prayer.

Another question that often comes up in our educational gatherings and must be on the minds of many friends has to do with the timing of the universal implementation of the Law of Huqúqu’lláh at Ridván 1992. Is it because of the unusual need for financial resources at this time when the Arc on Mount Carmel is being completed? The answer is both yes and no without any equivocation or contradiction.

THE RIGHT OF GOD Huqúqu’lláh

It is yes in the sense that already for the last hundred years the preponderant share of the funds needed for all the development and expansion of the World Center have been provided by Huqúqu’lláh, and the completion of the Arc will be no exception. But if we think that the universal implementation of the Law of Huqúqu’lláh is merely another exigent fund-raising device to meet the current needs at the World Center, then we are completely missing the point, and the one answer is emphatically no. This Arc will be built and completed in a short time, but the Law of Huqúqu’lláh will continue to build and invigorate and reinforce the World Order of Bahá’u’lláh for centuries to come, and will be an integral part of the power and authority of the Universal House of Justice.

U.S. Representatives of the Huqúqu’lláh by region

1. Mr. Mohebatullah Ahdiyyih 2. Mr. Saradj Avaregan 3. Mr. James S. Borland, Jr. 4. Dr. Shidan Dehnad 5. Mrs. Dolly Haghighi 6. Mr. Vahid Hedayati 7. Mr. David House 8. Dr. Riaz Khadem 9. Mr. Parviz Khavari 10. Mrs. Charleen Rae Maghzi 11. Dr. Shokrollah Mirafzali 12. Mrs. Adrienne Reeves 13. Mr. Cesar Reyes 14. Mr. Farhad Sabetan 15. Mr. Thomas Smithwick 16. Mr. Robert Thaggard 17. Mrs. Elahe Vahdat Young

For more information on these Representatives, contact the Secretariat of the Board of Trustees Rocky River, Ohio 44116

Pictured (left to right) are the members of the Board of Trustees of Huqúqu’lláh in the United States: Dr. Daryush Haghighi, Dr. Elsie Austin and Dr. Amin Banani. The chief responsibilities of the Board of Trustees are to handle the receipt and disbursement of Huqúqu’lláh payments, and to educate the believers about this sacred Law. The Board operates under the direction of the Universal House of Justice through the Chief Trustee of Huqúqu’lláh, the Hand of the Cause of God ‘Alí-Muhammad Varqá.

Payment of Huqúqu’lláh in the U.S. should be made to "Bahá’í Huqúqu’lláh Trust" (please include your Bahá’í I.D. number) and may be sent to any of the following Trustees:

Dr. Elsie Austin Silver Spring, MD 20901

Dr. Daryush Haghighi Rocky River, OH 44116

Dr. Amin Banani Santa Monica, CA 90402 [Page 10]

The development of the Institution of the Huqúqu’lláh

Prepared by the Research Department at the request of the Universal House of Justice

In one of His Tablets Bahá’u’lláh refers to this Law as ranking in importance immediately after the two great obligations of recognition of God and steadfastness in His Cause, and yet the introduction and implementation of this Law are characterized by kindness, forgiveness, tolerance and magnanimity.

Although it deals with the material things of this world, it is placed among those spiritual obligations resting on the individual soul, such as prayer and fasting, the fulfillment of which is a direct responsibility of the believer toward God, not subject to the sanctions or impositions of His institutions in this world. It is, indeed, a clear expression of the priorities with which Bahá’u’lláh views the duties of mankind. First comes the spiritual, and then the material—however important in practice the latter may be.

After the Kitáb-i-Aqdas had been revealed in response to the pleas of the friends, Bahá’u’lláh withheld it from publication for some time and even then, when a number of devoted Bahá’ís, having learned of the law, endeavored to offer the Huqúqu’lláh, the payment was not accepted. The Tablets of Bahá’u’lláh show His acute consciousness of the way in which material wealth has been permitted to degrade religion in the past, and He preferred the Faith to sacrifice all material benefits rather than to soil to the slightest degree its dignity and purity. Herein is a lesson for all Bahá’í institutions for all time.

However, as the beloved Guardian explained, funds are the life-blood of the Cause. God Himself, as Bahá’u’lláh stated, has made achievement dependent on material means. Therefore, as the awareness of the friends grew, He permitted the Huqúqu’lláh to be accepted, provided the donor made the offer willingly with joy and awareness.

To receive the Huqúqu’lláh, Bahá’u’lláh brought into being one of the great Institutions of the Faith, the Trusteeship of the Huqúqu’lláh.

The first to be honored with appointment as Trustee of Huqúqu’lláh was Jináb-i-Sháh Muhammad from Manshád, Yazd, who eventually received from the Blessed Beauty the title of Amínu’l-Bayán (Trustee of the Bayán). Hájí Shah Muhammad had embraced the Faith in its early years and had the bounty of entering the presence of Bahá’u’lláh in Baghdad. The fire of love kindled in his heart made him impatient to offer his services to the Threshold of his Beloved, and this undertaking he followed to the last moment of his life, surrendering all material belongings in the path of service. Encompassed by hardship, danger and lack of means, this trusted servant of Bahá’u’lláh, in journey after journey, would carry the friends’ donations of Huqúqu’lláh and their petitions to the Sacred Threshold and, in return, bring them news and Tablets from the Blessed Perfection.

One of the most sacred tasks entrusted to Amínu’l-Bayán was to go to Iran to receive the Remains of the Báb from their custodian, the devoted and valiant Hand of the Cause of God Jináb-i-Hájí Ákhúnd, and to transfer them through innumerable dangers to a safe hiding place in the Mosque of the Imámzádih Zayn in Tehrán, where they lay concealed until the time when, at the behest of ‘Abdu’l-Bahá, they were transferred to the Holy Land to be laid in their permanent resting place on the slopes of Mount Carmel.

No photograph exists of Hájí Shah Muhammad-i-Manshádi, Aminu’l-Bayán (Trustee of the Bayán), Trustee of Huqúqu’lláh, 1878-1881, who was entrusted by Bahá’u’lláh to take custody of the sacred Remains of the Báb for transfer to a secure place for safekeeping. This is a photograph of one of the places where Sháh-Muhammad met with Bahá’u’lláh. ‘Amin, that is Shah-Muhammad, was honored with the title of the Trusted One, and bounties were showered upon him. Full of eagerness and love, taking with him Tablets from Bahá’u’lláh, he hastened back to Persia, where, at all times worthy of trust, he labored for the Cause. His services were outstanding, and he was a consolation to the believers’ hearts. There was none to compare with him for energy, enthusiasm and zeal, and no man’s services could equal his. He was a haven amidst the people, known everywhere for devotion to the Holy Threshold, widely acclaimed by the friends.’ (‘Abdu’l-Bahá, Memorials of the Faithful, p. 46)

The attention of Jináb-i-Sháh Muhammad was drawn to the rare qualities of nobility and detachment of one of the believers, Hájí Abu’l-Hasan Ardakani, who was also from Yazd. The bond of fellowship between them became so strong that they became the closest of companions. Jináb-i-Sháh Muhammad chose Hájí Abu’l-Hasan to be his assistant and confidant in his services as the Trustee of Huqúqu’lláh. They were among the first group of pilgrims who, after encountering grave hardships and difficulties, were able to visit Bahá’u’lláh in ‘Akká. On their return to Iran they decided to make numerous journeys together, and on one of these journeys, in 1881, they were attacked and caught during a Kurdish revolt, and Jináb-i-Sháh Muhammad was seriously wounded.

Bahá’u’lláh instructed that, following the passing of Jináb-i-Sháh Muhammad, the office of Trustee of Huqúqu’lláh should be conferred upon his loyal assistant and companion, Jináb-i-Abu’l-Hasan, who was subsequently entitled Amín (the Trusted One) or Jináb-i-Hájí Amín.

Jináb-i-Hájí Amín was a shining star who served the Cause for 47 years with eagerness and zeal, showing magnanimity, courage and incredible steadfastness. During the Ministry of Bahá’u’lláh he was imprisoned twice, by order of Násiri’d-Din Sháh and his son, Kámrán Mírzá. In the course of his second imprisonment, in the prison of Qazvin, referred to as the Sijn-i-Matin (the Mighty Prison) by Bahá’u’lláh in the opening verses of the Tablet of the World, he was together with the Hand of the Cause Hájí Akhúnd.

Here, Jináb-i-Amín suffered gravely, his legs in fetters and a chain around his neck. His jailers, in order to torment him, would add castor oil to his food. With manifest resignation and submission, he would neither complain nor refuse the food, eating as though nothing were amiss. He was a symbol of magnanimity and detachment. He had no worldly posessions, no home or shelter of his own. His habitation was in the hearts and souls of the Bahá’í friends who would receive and entertain him with warmth and love. Each one would impatiently await his arrival, to enjoy the sweet melody of his prayers and chanting of the Tablets, the glad-tidings and encouragement he would bring. Every day he would bid good-bye to one family and spend the night in another household, illumining another gathering with his presence. He was continually on the move, traveling to most Iranian cities and being the trusted adviser of many Bahá’í friends in their personal affairs.

Among the countless journeys that Hájí Amín made was one to Paris where he attained the presence of ‘Abdu’l-Bahá. During his long life he witnessed the last 11 years of the Ministry of Bahá’u’lláh, the 29 years of the Ministry of the Center of the Covenant, and seven years of the Guardianship of Shoghi Effendi. Toward the end of his life he became ill and frail and was confined to bed, living in the home of his friend and assistant, Hájí Ghulám Ridá, who, at the express desire of ‘Abdu’l-Bahá, had been appointed his successor as Trustee of Huqúqu’lláh. Upon his passing in 1928, Hájí Amín was named by the beloved Guardian a Hand of the Cause of God.

The third Trustee of Huqúqu’lláh, Jináb-i-Ghulám Ridá, was entitled Amín-i-Amín (Trustee of the Trustee). This distinguished soul was born into the wealthy merchant class of Tehrán and was brought up to enjoy the comfortable life associated with it. During his youth, the urge to discover spiritual realities led him to the study of comparative religion and, while engaged in his business, he ventured to search out and associate with followers and leaders of religion. Disappointed in what he found, he sought more information about the Bahá’í Faith which had been introduced to him by his secretary. This inquiry soon developed into a serious study of the sacred Tablets and Writings and his heart was illumined with the light of the Faith.

JINÁB-I-HAJI ABU’L-HASAN-I-ARDAKÁNÍ

‘Hearts afflicted with passing Hazrate Amin. His exemplary services will eternally illuminate annals of Cause. Will prayerfully remember him this ascension night. Direct all Persian assemblies hold befitting memorials.’ (Shoghi Effendi, cablegram dated May 28, 1928, to the National Spiritual Assembly of Iran, on the occasion of the death of Amin-i-Ilahi.) [Page 11]

Hájí Ghulám-Ridáy-i-Isfahání

After embracing the Cause, Jináb-i-Hájí Ghulám Ridá engaged in Bahá’í activities and, at the age of 32, gave up trade to devote himself fully and freely to the service of the Faith. He developed a special attachment to Jináb-i-Amín and became his constant assistant. In due course he received a Tablet from ‘Abdu’l-Bahá urging him to emulate Jináb-i-Amín and appointing him as Trustee of Huqúqu’lláh. While ever mindful of the responsibilities of his new position, he took the utmost care of Jináb-i-Amín for the remainder of his life.

Jináb-i-Ghulám Ridá held the rank of Trustee of Huqúqu’lláh for 11 years. His home became a center for the gatherings of the friends and for the administration of the affairs of the Faith. It was during his Trusteeship that initial steps were taken for the registration of Bahá’í properties and endowments in Iran, and he was assiduous in doing his utmost for their protection and preservation. In 1938 he fell ill and passed away.

Hájí Ghulám-Ridáy-i-Isfahání, surnamed Amín-i-Amín (Trustee of the Trusted One), Trustee of Huqúqu’lláh 1929-1939. ‘Jináb-i-Amín, the Trustee of the Huqúqu’lláh, hath destined for thee that which shall make thee as impecunious as himself and release thee from all further consideration of loss or gain! Nothing daunted, do thou become his associate and companion that thou mayest attain to this destitute and penniless condition; for he hath a treasure that sufficeth him, notwithstanding that he is free of all attachment to this vain and empty world, that his every effort is prompted by naught but the hope of service, and his every business undertaking is inspired solely by the thought of worship. Therefore, be thou his helper and assistant, though thou shouldst lose thereby thy house and home!’ (Excerpt from a Tablet of ‘Abdu’l-Bahá)

Jináb-i-Valiyu’lláh Varqá

The fourth Trustee of Huqúqu’lláh, appointed to this position by the beloved Guardian, was Jináb-i-Valiyu’lláh Varqá, the third son of Varqá the martyr. He was born in Tabríz and, after the martyrdom of his father and brother, was brought up from early childhood by his grandmother, a staunch, powerful and fanatical Muslim. She did her utmost, until his early youth, to sow the seeds of enmity to the Faith in his heart.

When he was 16, his uncle, surnamed Akhu’sh-Shahíd (the Brother of the Martyr), managed to remove him from this agonizing atmosphere of prejudice and took him to his home in Miyándu’áb. There he introduced him to the Bahá’í Faith and its teachings, opening a new world to Jináb-i-Varqá. So afire did he become with love for the Faith that, without any preparations, he decided to go on pilgrimage in the company of a close friend. However, his local Spiritual Assembly did not approve of this, and guided him, instead, to go to Tehrán to join his elder brother Jináb-i-‘Azizu’lláh Varqá.

After his schooling in Tehrán, Jináb-i-Varqá’s longing to make his pilgrimage was fulfilled, and he then attended the American University in Beirut, deepening his knowledge of the Bahá’í teachings under the guidance of ‘Abdu’l-Bahá during his summer vacations. During this time he made a journey to Iran at the behest of the Master, and later accompanied him on his historic journey to Europe and America, as an interpreter. Upon the completion of this journey, he returned to Iran and rendered invaluable services on the local Spiritual Assembly of Tehrán, in many Bahá’í administrative agencies, and ultimately on the National Spiritual Assembly.

His loyal and dedicated service as Trustee of Huqúqu’lláh was to follow, occupying him for 17 years, during which time the observance of the Law of Huqúqu’lláh was spread throughout Iran, so that ever more of the friends fulfilled their obligations, offering large sums and many properties. To devote his full time to this sacred enterprise, Jináb-i-Varqá resigned from the work in which he was employed.

In 1951 Jináb-i-Valiyu’lláh Varqá was among the first contingent of eminent believers elevated by Shoghi Effendi to the rank of Hand of the Cause of God. This opened new opportunities for him to meet with the friends and cheer their hearts with news of the victories being achieved in the teaching work, especially during the Ten Year Crusade, which opened at Ridván 1953. These memorable services culminated in the fulfilment of his long-cherished desire to visit the beloved Guardian.

On his return to Iran from pilgrimage, a previous ailment grew worse, and Jináb-i-Varqá was forced to go to Tubingen in Germany for hospital treatment and an operation. The treatment, alas, was unsuccessful, and, in November 1955, his noble life drew to a close.

The Hand of the Cause of God Jináb-i-Valiyu’lláh Varqá, Trustee of Huqúqu’lláh 1938-1955, and elevated to the rank of Hand of the Cause of God in 1951. ‘Profoundly grieved loss oustanding Hand Cause God, exemplary trustee Huquq, distinguished representative most venerable community Bahá’í world, worthy son brother twin immortal martyrs Faith, dearly beloved disciple Center Covenant. Shining record services extending over half century enriched annals heroic formative ages Bahá’í Dispensation. His reward Abhá Kingdom inestimable. Advise erect my behalf befitting monument his grave. His mantle as Trustee funds Huquq now falls on Ali Muhammad, his son. Instruct Rowhani Tehran arrange befitting memorial gatherings capital provinces honor memory mighty pillar cradle Faith Bahá’u’lláh. Newly appointed trustee Huquq now elevated rank Hand Cause.— Shoghi’ (Cablegram to the Bahá’ís of the world, November 15, 1955)

Jináb-i-’Alí-Muhammad Varqá

In the cable announcing the passing of Valiyu’lláh Varqá, Shoghi Effendi included the words: "his mantle as Trustee Huquq now falls on ‘Alí Muhammad, his son....Newly appointed Trustee Huquq now elevated rank Hand Cause."

Just two years following the appointment of Jináb-i-‘Alí-Muhammad Varqá to this onerous task, he and his fellow Hands of the Cause of God were confronted with the heartbreaking and soul-stirring events associated with the passing of the beloved Guardian, and carried the entire Bahá’í world to the victorious conclusion of the Ten Year Crusade, bringing into being, at Ridván 1963, the Universal House of Justice.

The following 29 years have seen storms of tribulation and persecution afflicting the Bahá’í community in Iran, causing immense problems to be wrestled with in relation to the safeguarding and sale of properties donated for the Huqúqu’lláh as well as the multitude of other historic tasks that have fallen to the lot of Jináb-i-Varqá in his capacity as a Hand of the Cause of God.

The successive teaching plans caused an outflow of pioneers from Iran to all corners of the world, requiring the Trustee of Huqúqu’lláh to appoint Deputies and Representatives in many countries beyond the borders of Iran until, at this time, the Institution is represented in every continent of the earth. Not only do the friends from Middle Eastern countries continue to obey the law of Huqúqu’lláh in their adopted countries, but, increasingly, other friends have been moved to offer the Huqúq.

A new stage, therefore, has now been opened in the development of this Institution, a stage that will forever be associated with the Fourth Epoch of the Formative Age of the Faith and the emergence of the Bahá’í community from obscurity into the arena of world affairs.

The Hand of the Cause of God Ali-Muhammad Varqá, Trustee of Huqúqu’lláh, 1955-present [Page 12]

THE RIGHT OF GOD Huqúqu’lláh QUESTIONS AND ANSWERS

Those most often asked about the Law of Huqúqu’lláh

Extracts from the letters of the Universal House of Justice and its Secretariat, Research and Finance Departments

Q: Receipting the Huqúqu’lláh payments by the Deputies.

A: Receipts for Huqúqu’lláh are issued only by the party to whom the contribution is made. In other words, receipts are issued by the World Center only in respect of contributions received directly here, while contributions made to the Trustee or the Assistant Trustee should be receipted by him. (Memorandum dated May 28, 1975, from the Universal House of Justice)

Q: Payment to the Huqúqu’lláh Fund on assessable property before reaching the equivalent in value to 19 mithqáls of gold.

A: If, as you say, you are not ever in a position to accumulate assessable property equivalent in value to 19 mithqáls in gold, then, as the Texts explain, you have no obligation to pay Huqúqu’lláh. However, this does not mean that you may not contribute to this Fund if you wish to do so out of your love for Bahá’u’lláh and the generosity of your heart. (For the Department of the Secretariat, dated June 23, 1987)

A:...we suggest that they may find the process simplified if they divide their property into two parts: one part would comprise all those assets which are exempt from Huqúqu’lláh as well as those which they are dealing with on a current basis. The second part would comprise their accumulated savings which they wish to bring into account for Huqúqu’lláh, plus the additions thereto. Each year they would transfer their savings for that year from the first part to the second. The following chart and explanation may help to clarify the matter and provide an answer to their final question:

	GROSS SAVINGS	PAID HUQUQU’LLAH	ITEMS SPENT AFTER HUQUQU’LLAH IS PAID	NET SAVINGS	SAVINGS CLEARED
First Year	$1,000	$190		$810	$1,000
Second Year	1,000	190		810	1,000
Third Year	1,000	190	$500 (FUND CONTRIBUTION)	310	1,000
Fourth Year	1,000	190	800 (LUXURIES)	10	1,000
TOTAL	$4,000	$760	$1,300	$1,940	$4,000

Q: Does the priority of the payment to the Huqúqu’lláh Fund over other any contributions (to the International Fund and the Funds of the Spiritual Assemblies) extend to occasional contributions such as assistance to victims of earthquakes, and so on? And are these contributions considered as savings on which Huqúqu’lláh must be paid, or as expenses that are exempt from payment?

A: The answer to your question is given in a letter dated September 16, 1979, written on behalf of the Universal House of Justice to a believer. This is included as section 105 of the compilation on Huqúqu’lláh, and the relevant portion reads as follows:

"Contributions to the Funds of the Bahá’í cannot be considered part of one's payment of Huqúqu’lláh; moreover, if one owes to the Fund, the payment of Huqúqu’lláh should take priority over making other contributions. But as to whether contributions to the Fund may be treated as expenses in calculating the amount of one's assets on which Huqúqu’lláh is payable; this is left to the judgment of each individual in the light of his own circumstances."

From this it can be seen that if a believer has calculated his liability to Huqúqu’lláh and knows that he owes some, he should pay this in preference to making any other contributions. However, during the course of the year a believer may well be making contributions to various Funds, or giving money to charity, just as he is spending his money on a wide range of activities associated with his daily life. The above statement from the Universal House of Justice leaves it to his judgment to follow either of the following courses:

(a) To treat such contributions as expenses. They would then reduce the balance of savings he would have left at the end of the year on which Huqúqu’lláh is payable.

(b) To make such contributions only out of money on which Huqúqu’lláh has been paid.

This ruling also leaves it open to the individual to treat some contributions in one way and some in the other. The House of Justice leaves all such details to the judgment and conscience of the individual.

Q: Should Huqúqu’lláh be payable on additions to a believer's estate?

A:...The House of Justice feels that no new principle is involved. If when a person dies, funds accrue to his estate from any source and thereby raise the level of his property which is assessable to Huqúqu’lláh to the point at which further Huquq is payable, this should, of course, be paid. (For the Department of the Secretariat dated September 1, 1987)

Q: Does a payment to the Huqúqu’lláh Fund itself count as an expense when calculating a subsequent payment?

From this simplified example it can be seen that it is necessary to keep a record of one's gross savings and also the amount of gross savings to date on which one has already paid Huqúqu’lláh and which has, therefore, been cleared of the responsibility. The final result of the above after four years is as follows:

The person has accumulated a gross savings of $4,000 On which he has paid 19% as Huqúqu’lláh $760 Leaving cleared savings amounting to $3,240 From this he has used after paying Huquq $1,300 Leaving with him a final net savings of $1,940

At this point all his savings have been cleared for Huqúqu’lláh purposes.

As can be seen, at the end of the second year, the way for him to find out how much is subject to Huqúqu’lláh is to add up his gross savings to date ($2,000) and deduct from them the savings cleared ($1,000). Each year when calculating his savings he should deduct his expenses of living, but he should not include among those expenses his actual payments to Huqúqu’lláh or sums that are not regarded as allowable expenses (in most instances it is for him to decide what these are in light of the general guidance given in the texts). (From the Finance Department of the Universal House of Justice, March 29, 1988)

Q: How was the right of the Universal House of Justice to receive Huqúqu’lláh payments established, given the clear and unambiguous statement on this subject contained in a letter dated June 17, 1933, written on behalf of Shoghi Effendi to an individual believer which states: "According to the Master's Will which complements the Aqdas the Huquq goes only to the Guardian."

A: Before addressing the specific issues, it is necessary to reflect on some of the basic provisions of the Covenant that relate to the functions of the Guardian and the Universal House of Justice. Writing in the World Order letters, Shoghi Effendi indicated that Bahá’u’lláh and ‘Abdu’l-Bahá have "...in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors...." (The World Order of Bahá’u’lláh: Selected Letters, pp. 19-20)

Shoghi Effendi also stated that "...it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings." (World Order of Bahá’u’lláh: Selected Letters, pp.149-50)

Under the Covenant of God, Shoghi Effendi, during his ministry as Guardian of the Cause, was the Head of the Faith, the point of authority to which all the believers were to turn. Following the passing of the Guardian, and in the absence of a successor to Shoghi Effendi, the Universal House of Justice, in a letter dated May 27, 1966, clarified that it is now "...the sole infallibly guided institution in the world to which all must turn, and on it rests the responsibility for ensuring the unity and progress of the Cause of God in accordance with the revealed Word...." (Wellspring of Guidance, p.90)

It further emphasized: "There are statements from the Master and the Guardian indicating that the Universal House of Justice, in addition to being the highest legislative body of the Faith, is also the body to which all must turn, and is the 'apex' of the Bahá’í Commonwealth." (Wellspring of Guidance, p.90)

While the Universal House of Justice cannot undertake any function that was exclusively vested in the Guardian, e.g., interpretation, it must continue to pursue the "fundamental object" which it shares in common with the Guardianship. The Constitution of the Universal House of Justice sets out some of the implications of the functioning of the House of Justice in the absence of the Guardian. It states: "...there devolve upon it [the Universal House of Justice] the duties of directing and coordinating the work of the Hands of the Cause, of ensuring the continuing discharge of the functions of protection and propagation vested in that institution, and providing for the receipt and disbursement of the Huqúqu’lláh."

With regard to the extract, cited by, from the letter of June 17, 1933, written on behalf of Shoghi Effendi, which stresses that the right to receive the Huqúqu’lláh rests exclusively with the Guardian rather than the Universal House of Justice, clearly this needs to be understood within the context of the foregoing discussion. There is no contradiction nor usurping of rights. The letter was written at a time when the Guardian was the point of authority in the Faith, and refers to the Master's Will which invests him with such a prerogative. The following extract from a letter dated March 2, 1972, from the Universal House of Justice sets the subject of the Huqúqu’lláh into its historical perspective and illustrates the textual basis for the evolution toward the present situation in which the House of Justice, in the absence of the Guardian, is the recipient of the Huqúqu’lláh. It states:

"‘Abdu’l-Bahá in one of His Tablets has stated: 'Disposition of the Huqúq, wholly or partly, is permissible, but this should be done by permission of the authority in the Cause to whom all must turn.'" (Bahá’í News U.S.A., No. 426, p.4)

The provision in His Will and Testament that the Huqúqu’lláh "is to be offered through the Guardian of the Cause of God..." (p.15) is clearly in accord with this principle. In another Tablet ‘Abdu’l-Bahá referred to the Universal House of Justice as "the authority to whom all must turn," and it is clear that in the absence of the Guardian it is the supreme and central institution of the Cause. Moreover, before ‘Abdu’l-Bahá, Bahá’u’lláh had revealed the following: "There is a prescribed ruling for the Huqúqu’lláh. After the House of Justice hath come into being, the law thereof will be made manifest, in conformity with the Will of God." In accordance with these explicit texts it is clearly within the jurisdiction of the Universal House of Justice to decide about the receipt and disbursement of the Huqúqu’lláh at the present time. (Summary of answers prepared by the Research Department of the Universal House of Justice)

Q: In the compilation on the Huqúqu’lláh it states that I make two basic deductions: (a) my basic necessities, and (b) the amount on which Huquq was payable the previous year. If I feel I can financially afford to do so, is it permissible not to make any of these deductions (i.e., virtually no deductions whatsoever), and just pay on my [Page 13]income, whenever it reaches the value of 19 mithqáls of gold?

A: Any believer is free to make contributions to any Fund, including the Huqúqu’lláh Fund, beyond the amount that the Law stipulates as his obligation to Huqúqu’lláh. However, you should bear in mind that Bahá’u’lláh had good reasons for formulating the Law in the way He did. Your wish to help the Cause financially and to obtain the blessings of obeying the Law of Huqúqu’lláh is most praiseworthy. Perhaps, if you do not wish to make the various calculations at this time you could simply make contributions to Huqúqu’lláh as and when you feel able to do so, keeping a note of the equivalent in mithqáls of gold, so that when, in the future, you decide to apply the provisions of the Law you will have a note of how much you have already paid. (From the Universal House of Justice dated August 18, 1988)

Q: Can the friends purchase life insurance products to fund the Huqúqu’lláh without undermining the spirit of sacrifice essentially required for every believer in fulfilling his commitment to this Law of God?

A: In considering this matter, it must be borne in mind that while every believer is, of course, free to purchase life insurance and dedicate its proceeds in any way he chooses, this should not be confused with the obligation that the friends have in obedience to the Law of Huqúqu’lláh. Should the practice of buying life insurance become widely adopted as a method to meet one’s Huqúqu’lláh obligations, it would result in causing the believers to postpone their payments to the Huqúqu’lláh Fund until after their death. The spirit of the Law, however, calls for full payment of Huqúqu’lláh on a regular basis, during one’s lifetime. When a believer purchases life insurance, whatever benefits accrue from the policy become, at the time of his death, part of his estate, and Huqúqu’lláh will have to be paid on the resultant balance of property on which it has not yet been paid. (From the Department of the Secretariat, dated September 27, 1988)

Q: Can payment be made to the Huqúqu’lláh Fund in the form of property or jewelry?

A: In regard to your question concerning the payment to the Huqúqu’lláh Fund in the form of property or jewelry, we wish to inform you that this is permissible. However, it is preferable, in the case of jewelry, that these items are sold by the individual and the proceeds are sent to the Huqúqu’lláh Fund. (From the Bahá’í World Center Department of Finance dated March 14, 1988)

Q: Is the payment of Huqúqu’lláh by a check drawn on a Limited Company instead of on the personal bank account of the individual/individuals acceptable?

A: The obligation to pay Huqúqu’lláh rests on individual believers, not on corporate bodies, even if these are wholly owned by Bahá’ís. On the other hand, if the owners of a company which is entirely Bahá’í-owned wish their company to make a donation to Huqúqu’lláh, such a contribution is acceptable. It does not, of course, reduce the obligation of the individual believers concerned to pay their own Huqúqu’lláh. There is no objection in principle to a Bahá’í’s paying money to an agent, requesting that agent to issue a check on his behalf in payment of his Huqúqu’lláh; whether the agent be another individual, a bank, a limited company or a firm, such a check should be accepted. However, the individual who is thereby fulfilling his obligation to Huqúqu’lláh should make clear that this is what he is doing, and the receipt should be issued in his name, not in that of the agent. (From the Department of the Secretariat dated March 30, 1989)

Q: Is the Huqúqu’lláh a purely personal law or does it apply to elected institutions and corporate bodies as well?

A: We have been asked to inform you that, although the Trustee is authorized to accept contributions to Huqúqu’lláh from believers who are not under the obligation of paying it, or from companies which are wholly owned by Bahá’ís, the Law of Huqúqu’lláh imposes an obligation only on individual believers, not on Bahá’í institutions or corporate bodies. (From the Department of the Secretariat dated March 29, 1989)

Q: Can a document be provided by the Board of Trustees for the believers’ wills regarding the payment of Huqúqu’lláh?

A: The House of Justice feels that for the Board of Trustees to issue such a document would give a false impression to those believers who are considering payment of Huqúqu’lláh, by implying that it is in order for them to postpone the payment of Huqúqu’lláh until they die.

Essentially, the Huqúqu’lláh should be paid by a believer during the course of his life whenever his surplus property reaches the assessable level. A certain leeway is provided in the law, inasmuch as reference is made to the annual expenses which should be deducted before the liability to Huqúqu’lláh is calculated. Ideally, when a Bahá’í dies, the only payment to Huqúqu’lláh which should need to be provided for in his Will is such additional as may be found to exist when his affairs are reckoned up as of the date of his death. (From the Department of the Secretariat dated October 1, 1990)

One of the believers in America recently wrote to the Board of Trustees for Huqúqu’lláh in the United States concerning various aspects of the Law’s application. That letter was forwarded to the House of Justice, which in turn referred it to an ad hoc committee to deal with the issues it raised. The following is an extract from the committee’s report to the House of Justice:

...The crucial point seems to be the one made in the third paragraph of Mr. —’s letter, namely:

“I must prepare wills and trusts that provide clear, detailed instructions as to how the executor of an estate, or the successor trustee of a trust, is to calculate and pay the Huqúqu’lláh. ...”

This problem was alluded to in the final paragraph of our memorandum of 9 December 1991:

“...it is suggested that it is unlikely to be possible to include in a will either a dollar amount to be paid in Huqúqu’lláh or to provide a method of calculation. What a testator can do, however, is to instruct his executor in his will to pay whatever amount of Huqúqu’lláh is outstanding at the date of his death, and to refer to an account book or list on which will be recorded an up-to-date description of which specific items of his property, which investments and which bank accounts have been cleared for Huqúqu’lláh, what is the accumulated value of his property for Huqúqu’lláh purposes (in Huqúq units), and what is the value in Huqúq units of the property cleared. With that information in hand the executor would be able to compute the balance of Huqúqu’lláh owing and would have authority to pay it.”

On Mr. —’s numbered questions we have the following comments:

• As for the question of joint ownership, it would seem that this is an area in which a Bahá’í should specify in the agreement how the property is to be treated. For example, where a brother and sister are joint owners of a parcel of real estate, it would seem

See QUESTIONS page 20

Dr. Varqá

from page 4

and legitimate manner in order that his offering may deserve to be spent in the path of God.

It is important to note that although there is some similarity between Huqúqu’lláh and other donations, and that all are the marvelous fruits of love, enthusiasm and devotion of the believers to the Faith, there are four major differences between them:

1. The payment of Huqúqu’lláh has priority over all other contributions because it belongs to God. The contributions of the believers to the funds should be made from their possessions and not from what belongs to the Lord.

2. The payment of Huqúqu’lláh, according to the explicit text of the Kitáb-i-Aqdas, is an obligation subject to specific laws and ordinances, whereas other donations are not considered as a law. They are rather an indication of the sacrifice, generosity, detachment and magnanimity of the contributor to meet the needs of the administration of the Cause.

3. Huqúqu’lláh is determined precisely on accurate calculation, whereas there are no rules related to the frequency or the amount of the contribution to the funds.

4. The disposal of the Huqúqu’lláh is left solely to the Focal Point of the Faith, and none other, whereas the disposal of the other contributions can depend on the purpose for which the contribution has been earmarked.

Undoubtedly, the awareness of the friends about Huqúqu’lláh will raise many questions, including those related to its calculation and the appraisal of that part of one’s belongings which is subject to exemption. One should consider that what is revealed in the Kitáb-i-Aqdas about Huqúqu’lláh is only the fundamental basis of this injunction, and the approach of the Blessed Beauty is confined to these guidelines and general principles. He has not set any special rules or legislation. In all His writings related to this matter, God’s self-sufficiency and independence of all things is manifested, and the fragrance of His compassion, generosity and mercy is inhaled.

According to the letter written in 1878 by His secretary to an early believer, for the first time the acceptance of Huqúqu’lláh was granted to those Persian friends who had the desire to contribute; therefore, during five years after the revelation of the law, Bahá’u’lláh did not accept Huqúqu’lláh and on many occasions the offerings of the friends were returned to them. It could be assumed that since He, Himself, as the Central Figure of His Revelation, is the only recipient of Huqúqu’lláh, He did not want to go into details, but left them, in conformity to the Will of God, to the Universal House of Justice, the Body which has the power to enact laws that are not precisely given in the Book.

When the Kitáb-i-Aqdas reached Iran and as the friends became aware of its contents, a consultative body, which could be the nucleus of our actual local Spiritual Assemblies, was formed in Tehrán. In their minutes we notice that the dissemination of the knowledge of Huqúqu’lláh was one of the goals set by that body 101 years ago.

The growing eagerness of the believers for the execution of God’s injunction led them to ask Bahá’u’lláh for elucidation regarding Huqúqu’lláh, and this was given to them in various Tablets. The most important guidance was revealed—in response to Jináb-i-Zayn’s request—as an annex to the Kitáb-i-Aqdas in the form of questions and answers. More guidance from the Beloved Master, the Guardian, and in recent decades, from the Universal House of Justice, has shed light on Huqúqu’lláh, which we can find in the compilation issued by the World Center.

With the increasing awareness of the ‎Bahá’í s Bahá’ís‎ and the fast growing complexity of the social and economic system of society, the Bahá’í community will witness the establishment of rules and guidance on Huqúqu’lláh by the Supreme Authority of the Faith. Meanwhile, according to the Universal House of Justice’s letter of March 1, 1984, in the absence of explicit text and Holy writings on Huqúqu’lláh, the friends are free to honor the obligation of Huqúqu’lláh based on their own judgment and conscience.

Indeed, while the establishment of rules and directions can explain the different aspects of Huqúqu’lláh, the ideal functioning and efficiency of these legislations depend on the spiritual advancement of the friends and their deepening in the Holy Writings.

That is why the Universal House of Justice has, as one of its major goals of the Six Year Plan, adopted the education of Huqúqu’lláh as a priority, preparing the way for the implementation of the law of God in the Bahá’í world, and has asked the fervent collaboration of the major institutions of the Faith, such as the National Spiritual Assemblies and the Continental Boards of Counselors, to share this important task with the Institution of Huqúqu’lláh in promoting the education of God’s injunction to the Bahá’í community at large. ...

As a result, a number of Western friends are contributing to Huqúqu’lláh even before its formal implementation. This leads us to hope that education on this subject will become even more widespread and that, by the end of the Six Year Plan, the Bahá’í world will have attained a higher level of flourishing spiritual advancement. [Page 14]

THE RIGHT OF GOD: Huqúqu’lláh

INNER MEANING: ‘Alí Nakhjavání on spiritual significance of Huqúqu’lláh

The following is a talk given by ‘Alí Nakhjavání, a member of the Universal House of Justice, at the Bahá’í World Center on June 19, 1987. All simple numeric references within parentheses, for example (8), refer to the numbered passages in the compilation on Huqúqu’lláh. Also, these references, and such footnotes as these, are editorial interpolations, and not part of the original talk. Finally, wherever it was thought the meaning might not be clear, or in some cases to allow for the fullest use of a specific quote (and where the words actually spoken were not significantly different from the precise words of the quote), some editorial changes were made. These are indicated by being placed in brackets: [Thus].

Amatu’l-Bahá Rúhíyyih Khánum, beloved friends:

It is indeed heartwarming to see so many of us preparing ourselves to pay Huqúqu’lláh. I wish to deal with the spiritual significance of this Law. Bahá’u’lláh refers to it in these words: "The Institution of Huquq is sacred." (72) "The question of Huquq is highly significant." (45) "Huqúqu’lláh is indeed a great Law." (7)

However, He did not appoint anybody to receive the Huqúqu’lláh—He made no arrangements for the receipt of this offering—and kept silent for five years after the revelation of the Book. So it was finally in 1878 that He said: now we are authorizing the receipt of Huqúqu’lláh. So Huqúqu’lláh was postponed from the time of the birth of the Revelation for 25 years.

It was at the same time that Bahá’u’lláh revealed the obligatory prayers, so He must have sensed a condition of stability and relative maturity in the community in Iran to be able to be the recipients of such divine commandments. And He makes it clear that, at the time when He made it binding upon the friends, it was because of the general needs of the Cause. The Faith had expanded, the conditions and circumstances were such as to make it necessary for the friends to make such payments. So you see that only during the last 14 years of His Mission did He write more specifically about the Huquq and answered the questions of the friends on this vital Law, and began the operation of this important Fund.

On the question of the needs of the Cause, there are, them the House of Justice. That is how it has been laid down in that part of the Kitáb-i-Aqdas which deals with endowments.

When Bahá’u’lláh passed away there was no reference in His Will and Testament to Huqúqu’lláh, or who was to be the recipient of Huqúqu’lláh, so the friends asked ‘Abdu’l-Bahá about it. In His response He used a word, familiar to those of you who are from a Persian background—it is Marja’ [pronounced (roughly) "Mar-jah", with the emphasis on the second syllable]. It means the Authority in the Cause to whom all must turn. The Marja’. So, in other words, He said He was, after Bahá’u’lláh, the Marja’, the Authority in the Cause to Whom all must turn. He said that Huqúqu’lláh goes to that Authority.

So later, ‘Abdu’l-Bahá, in His Will and Testament, made it clear that the Huqúqu’lláh reverts to the Guardian and should be paid, as Shoghi Effendi has translated in the Will and Testament, "through" Shoghi Effendi. Now, if Shoghi Effendi had had direct successors as Heads of the Faith, they would be the recipients of Huqúqu’lláh. It would again be "through" them.

Bahá’u’lláh Himself, commenting on Huqúqu’lláh in His own days, has written, ‘There is a prescribed ruling for the Huqúqu’lláh. After the House of Justice hath come into being the Law thereof will be made manifest in conformity with the Will of God.’

These extracts are taken from the compilation on Huqúqu’lláh, which the National Spiritual Assmebly of the United Kingdom has already published. The House of Justice hopes that other National Assemblies will be printing it also. In addition, the House of Justice has released an abbreviated, or abridged, form of this compilation. None of the National Assemblies has yet published the abridged form, or the codification of that Law. [This, of course, has since been accomplished in a number of countries, notably Canada and the continental U.S.] All these have been sent to National Assemblies so that the friends will be educated and deepened in the understanding of this Law in anticipation of its universal application.

When we study the laws of other religions, we see that in every religion there is an injunction to offer contributions and alms, that such offerings should be made willingly and according to one's ability, and as a token of gratitude to God. For example, in the Old Testament we have: "Honor the Lord with thy substance." (Proverbs 3:9), also with reference to tithes which have been fixed at one-tenth of one's wealth: "And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the Lord's." (Leviticus 27:30)

In Islam as well, there is reference to what is known as khums, which is one-fifth of one's wealth, and also zikát, which is a complicated way of calculating one's income from the land. In the Bayán for the first time the word Huqúqu’lláh was used by the Báb. But the format and the content is different from what Bahá’u’lláh has given us.

Huqúqu’lláh has been translated by Shoghi Effendi as the "Right of God," but the literal word, "Huquq," as those of you who come from a Persian background know very well, is the plural of Haq. So it is really "Rights of God." In "Questions and Answers," which, as you know, is an annex to the Kitáb-i-Aqdas, Bahá’u’lláh acknowledges the fact that this Law of Huqúqu’lláh is derived from the Bayán.

Now just a few words about the way Bahá’u’lláh did things with respect to His laws. You are aware that He says, and the introduction to the Codification of the Kitáb-i-Aqdas makes this clear, that it took him 20 years out of 39 [years] of the period of His Ministry to finally reveal His Book of Laws. Twenty years! The birth of the Revelation was in 1853, and the Book of Laws, the Kitáb-i-Aqdas, was revealed in 1873.

Then, having revealed the Book, He did not want to send it to the friends. He kept it for some time. We don't know exactly how long, but it could very well be about one year, and then He sent it to Iran, where the majority of His followers resided.

There is a reference about Huqúqu’lláh in the Kitáb-i-Aqdas, which we shall read together this evening.

In the event, with the passing of Shoghi Effendi—as we all know, after the period of the interregnum of the Hands of the Cause of God—the succession as the Head of the Faith passed to the Universal House of Justice. Therefore this formula that ‘Abdu’l-Bahá had given about Marja was used by the House of Justice, and it announced to the friends that, in these circumstances, it could receive Huqúqu’lláh, and payments could be made through it, for the purposes laid down in the Writings.

in this compilation, many references to the importance of material means for the growth of the Faith. For example, "The progress and promotion of the Cause of God depend on material means." (27) Again, "In order to arrange some essential matters, permission was granted to accept such payments." (28) Yet again, "It is essential for certain people to receive aid and others need attention and care, but all this must take place by the leave of God." (32)

Bahá’u’lláh permitted the receipt of Huquq but disbursement or the payment of Huquq had to be referred to Him. "There are at present many individuals diligently engaged in the service of the Cause in various regions who are urable to earn their living." (33), and yet again, "It is permissible to pay the poor out of the Right of God, this is conditional upon permission having been granted. If permission were to be given universally, it would lead to strife and give rise to trouble." (44) So you see He was coordinating this Fund; it was the Right of God, and there was a need for a central Authority. He appointed a chief Trustee in Iran, and permitted him to appoint sub-trustees—deputy trustees—in other parts and regions of the country, all coordinated by Him.

The order of succession as explained in the Kitáb-i-Aqdas is something that should be briefly referred to here in connection with Huqúqu’lláh. In the Kitáb-i-Aqdas, when dealing with the subject of endowments, Bahá’u’lláh gives this order of succession: the Manifestation of God; after Him the Branches, plural; after O friends of ‘Abdu’l-Bahá! The Lord, as a sign of His infinite bounties, hath graciously favored His servants by providing for a fixed money offering (Huqúq), to be dutifully presented unto Him, though He, the True One, and His servants have been at all times independent of all created things, and God verily is the All-Possessing, exalted above the need of any gift from His creatures. This fixed money offering, however, causeth the people to become firm and steadfast and draweth Divine increas upon them. (Will and Testament, p.15)

Bahá’u’lláh Himself, commenting on Huqúqu’lláh in His own days, has written, "There is a prescribed ruling for the Huqúqu’lláh. After the House of Justice hath come into being the Law thereof will be made manifest in conformity with the Will of God." (59)

Nearly 25 years have passed since the formation of the House of Justice [this talk was given in 1987], and now we see that the House of Justice has included as one of the goals of the global Six Year Plan, the question of educating ourselves in this Law, in anticipation of the day when it will become universally binding.

There is an explanation in connection with Huqúqu’lláh that I would like to read to you. It is in two passages: one is from the Kitáb-i-Aqdas (which I mentioned earlier that we would have to read), and the other is from a Tablet from ‘Abdu’l-Bahá, parts of which I will read.

We have seen how Bahá’u’lláh refers to this Law for the first time in the Kitáb-i-Aqdas, and then waits for five years before expounding on it. "Should a person acquire 100 mithqáls of gold, 19 mithqáls thereof belong unto God, the Creator of earth and heaven. Take heed, O people, lest ye deprive yourselves of this great bounty. We have prescribed this Law unto you while we are wholly independent of you and of all that are in the heavens and on the earth. Indeed there lie concealed in this command, mysteries and benefits which are beyond the comprehension of all save God, the All-Knowing, the All-Informed. Say: through this injunction, God desireth to purify your possessions and enable you to draw nigh unto such stations as none can attain except those whom God may please. Verily He is the Generous, the Gracious, the Bountiful." (10)

Now I want you to think of the tremendous implications of the few sentences that follow: "O people, act not treacherously in the matter of Huqúqu’lláh and dispose not of it except by His leave." (10) This in effect means that 19 percent [of our wealth] does not belong to us, and if we use the 19 percent without His permission, we are acting treacherously. It does not belong to us, it belongs to God. It is the Right of God. "Thus hath it been ordained in His epistles as well as in this glorious Tablet. Whoso dealeth"—now this is a [Page 15]warning—“Whoso dealeth dishonestly with God”—He is referring to Huqúqu’lláh; in other words, if we spend that 19 percent in the way we want, we are dealing dishonestly with God—“Whoso dealeth dishonestly with God will in justice be exposed.” (10) The justice of God demands that that person be exposed. “And whoso ”—and now the positive side—“whoso fulfilleth the things he hath been commanded, divine blessings will descend upon him from the heaven of the bounty of his Lord, the Bestower, the Bountiful, the Most Generous.” (10)

As to the Tablet of ‘Abdu’l-Bahá, quite a long Tablet which is the very first passage under the section “Extracts from the Writings of ‘Abdu’l-Bahá,” I will read about five or six excerpts from it. He gives us here what we could describe as the philosophy of this Institution and its spiritual significance:

“The temple of the world hath been fashioned after the image and likeness of the human body. The structure of the physical world is like unto a single being whose limbs and members are inseparably linked together. Cooperation, mutual aid and reciprocity are essential characterisitcs in the unified body of the world of being, inasmuch as all created things are closely related together.” (61)

And now this point: “The higher a kingdom of created things is on the arc of ascent, the more conspicuous are the signs and evidences of the truth that cooperation and reciprocity at the level of the higher order are greater than those that exist at the level of a lower order. For example, the evident signs of this fundamental reality are more discernible in the vegetable kingdom than in the mineral and still more manifest in the animal world than in the vegetable world. Acts of cooperation, mutual assistance and reciprocity are not confined to the body and to things that pertain to the material world, but for all conditions whether physical or spiritual. The more this interrelationship is strengthened and expanded, the more will human society advance in progress and prosperity. This, ” He concludes, “is the basic principle on which the Institution of Huqúqu’lláh is established.”

In other words, it is there, established by Bahá’u’lláh, to promote mutual reciprocity, collaboration and cooperation between the different parts and members of human society. This, ‘Abdu’l-Bahá says, is the concept that Bahá’u’lláh had when He revealed the Law. I cannot read all this long Tablet, but you will study it, I am sure, when you have the time to do so.

precious for Him. To continue: with gladness; with willing acquiescence; the offering should be spontaneous; with willingness; with willing submission; whenever it is possible to do so; with eagerness; it is a matter of conscience; it is a spiritual and conscientious obligation.

Thus we have just little words, plucked from this compilation which describe the attitude, how He says the offering should be made.

He even goes so far as to tell His Trustees that, if it is not like this, don’t accept it. (9) He goes that far. That is, it is not acceptable in the eyes of God.

Now we turn to some of the benefits. He says over and over again that the benefits revert to the donors themselves. (2,3,4,5,35,36,38,40,44,45,47,48)

Huqúqu’lláh

There are also warnings. We have already heard one warning in the Kitáb-i-Aqdas; here are a few more. “Whoso hearkeneth to this call it is to his own behoof, whoso faileth bringeth loss upon himself. ”(6) Then there is another statement, in two passages, which I’ll try to summarize: If in a region everyone makes the offering of the Huqúq, and does not withold this Right of God, the friends would not experience any hardship, indeed they would enjoy “ease and comfort. ”(20,22)

Then look at this: “Woe betide the rich that hold back Huqúqu’lláh and fail to observe that which is enjoined upon them in His preserved Tablet. ”(25) Also, “The people continually endeavor to amass riches by lawful or unlawful means in order to transmit them to their heirs, and this to what advantage, no one can tell. Say: In this day the true Heir is the Word of God.”(42)

This passage that I will read to you is addressed to the father of Jináb-i-Samandari, the Hand of the Cause. He says: “How many are the souls who, with the utmost endeavor and effort collect a handful of worldly goods and greatly rejoice in this act, and yet in reality the Pen of the Most High hath decreed this wealth for others, that is, it is not meant to be their lot, or it may even fall into the hands of their enemies. We seek shelter in God from such evident loss. One’s life is wasted by day and by night, troubles are endured, and wealth becometh a source of affliction. Most of the wealth of men is not pure. Should they follow what is revealed by God, they would assuredly not be deprived of His grace and they would, in all circumstances, be protected under His bounty and blessed by His mercy. ”(47) In another Tablet, speaking about heirs, he says that sometimes strangers become heirs, or the wealth falls into the hands of heirs, of people “in comparison with whom strangers would have been preferable. ”(48)

‘SUCH AN EXCEPTIONAL CONFLUENCE OF IMMINENT ACHIEVEMENTS—THE PUBLICATION OF THE KITAB-I-AQDAS, THE PROGRESS OF THE BUILDING PROJECTS ON MOUNT CARMEL, THE CONCLUSION OF THE SIX YEAR PLAN, THE INCEPTION OF THE HOLY YEAR—ANIMATES THE EXPECTATIONS OF THE BAHÁ’Í WORLD, SETS THE STAGE FOR MIGHTIER ENDEAVORS THAN HAVE ALREADY BEEN ATTEMPTED, AND POINTS US ALL TO THE OPENING OF A NEW PHASE OF HISTORY. IT SEEMS FITTING, THEN, THAT THE SACRED LAW WHICH ENABLES EACH ONE TO EXPRESS HIS OR HER PERSONAL DEVOTION TO GOD IN A PROFOUNDLY PRIVATE ACT OF CONSCIENCE THAT PROMOTES THE COMMON GOOD, WHICH DIRECTLY CONNECTS THE INDIVIDUAL BELIEVER WITH THE CENTRAL INSTITUTION OF THE FAITH, AND WHICH, ABOVE ALL, ENSURES TO THE OBEDIENT AND THE SINCERE THE INEFFABLE GRACE AND ABUNDANT BLESSINGS OF PROVIDENCE, SHOULD, AT THIS FAVORABLE JUNCTURE, BE EMBRACED BY ALL WHO PROFESS THEIR BELIEF IN THE SUPREME MANIFESTATION OF GOD. WITH HUMILITY BEFORE OUR SOVEREIGN LORD, WE NOW ANNOUNCE THAT AS OF RIDVAN 1992, THE BEGINNING OF THE HOLY YEAR, THE LAW OF HUQUQU’LLAH, THE RIGHT OF GOD, WILL BECOME UNIVERSALLY APPLICABLE. ALL ARE LOVINGLY CALLED TO OBSERVE IT. THE UNIVERSAL HOUSE OF JUSTICE, RIDVAN 1991

How should Huqúqu’lláh be given? In these passages, over and over again, He forbids the Trustee of Huqúqu’lláh is a “source of grace, abundance and of all good. It is a bounty which shall remain with every soul in every world of the worlds of God... ”(7) “Well is it with him who ascendeth unto God without any obligation to Huqúqu’lláh and to His servants. ”(22) the Huqúqu’lláh, in no uncertain terms, from demanding this offering, or soliciting the friends to pay. (8,9,27,32,38,40,44,46,51,53) He says to appeal, that is permissible, but the appeals should be general and addressed to the body of the friends. No coercion, no pressure should be placed upon them. He calls on His chief Trustee, and other Trustees, always to uphold the dignity of the Cause, the honor of the Cause, at all costs. How to make the offering? There is a whole list of qualities [and] attitudes that He wants to see in the hearts and minds of the friends.

Here is the list: joy; radiance; in a spirit of perfect humility; in a spirit of lowliness; with contentment; for the sake of God.

The amount is not important, even if it is a single grain. In other words, if you have five grains, you give Bahá’u’lláh just one grain. He accepts that, and it is No debts whatsoever, neither to man nor to God.

Payment is a “source of blessings and the mainspring of God’s loving kindness and tender love vouchsafed unto men. ”(29) The “goodly results and the fruits thereof will last as long as the kingdom of earth and heaven will endure. ”(36) It is a “means for the purging, the purification and sanctification of the souls of men, and a source of prosperity and blessing. ”(40) It will be “conducive...to divine increase and to salvation. ”(41) “By observing it one will be raised to honor. ”(42) It serves “to purify one’s possessions. ”(42) It will be conducive to “added prosperity. ”(42) It is “a unique test to distinguish the friend from the stranger. ”(62) It “will enable the donors to become firm and steadfast. ”(62) It will draw “Divine increase” upon the donors (45,63) and finally, it is “conducive...to dignity and honor... ”(45) All these are extracts from this compilation; they have merely been arranged.

The uses of the Huqúqu’lláh are clearly set forth. The vital needs of the Cause of God (75), the promotion of the manifold needs of the international Bahá’í community (90), for charitable and benevolent purposes, the relief of the poor, the disabled, the needy, the orphans.(75)

Commenting on the importance of Huqúqu’lláh, Bahá’u’lláh says to someone who wanted to go on pilgrimage—it is not clear from the Tablet whether he wanted to go to Shiraz to visit the Blessed House or to go to Baghdád, some research will have to be made on this, but [it is] the principle [which] is important—He says, “It beseemeth thee to meet thy obligation to the Right of God first, then to direct thy steps towards the Blessed House. This has been brought to thine attention as a sign of favor. ”(31)

“Say: O people, the first duty,” Bahá’u’lláh states, “is to recognize the one True God...the second is to show forth constancy in His Cause, and after these, one’s duty is to purify one’s riches and earthly possessions according to that which is prescribed by God. ”(31) In the Tablets of Bahá’u’lláh, in the first Taráz, Bahá’u’lláh says: “Having reached maturity, man standeth in need of wealth acquired through crafts and professions. ”(p.35) But He wants this wealth to be purified, He wants to have that wealth protected for us, therefore He exhorts us to pay the Right of God. Nineteen percent does not belong to us. If we want to use the rest, that 81 percent does belong to us.

The time has not yet come for the Universal House of Justice to make the Law of Huqúqu’lláh universally applicable throughout the world. Let us hope and pray that this day will not be too far away.*

• [The Universal House of Justice, in its Ridván 1991 message to the Bahá’ís of the world, announced that the Law of Huqúqu’lláh would become universally applicable as of April 21, 1992.—Ed.]

[Page 16]

THE RIGHT OF GOD

Huqúqu’lláh

Taherzadeh

the Huquq. He graciously accepted their offering but then returned the full amount to them as a gift. He had done the same to many others, and Mirza Aqá Ján mentions the names of some of them in this Tablet. He further states that throughout this period the means of livelihood in the Holy Land had been so inadequate that it had been necessary to borrow money from time to time in order to enable the large number of pilgrims and believers to subsist. This Tablet was revealed a few months before the Ascension of Bahá’u’lláh.

Mírzá Aqá Ján mentions that a sum of money had been donated some time before by an individual believer through His Trustee, Hájí Amín, but up to the time of writing Bahá’u’lláh had not accepted it. However, it had not been returned either, because it could become a cause of embarrassment.

Another example of the magnanimity and detachment from earthly things manifested by Bahá’u’lláh comes to us through one of His Tablets to Mullá ‘Alí-Akbar. A devoted servant of the Blessed Beauty, ‘Azim-i-Tafrishí, had passed away in the Holy Land, and in his will he had left all his savings to his Lord. But Bahá’u’lláh issued instructions for the money to be sent to ‘Azim’s heirs in Persia.

The concept that a portion of one’s possessions is the Right of God and belongs to Him may be appreciated by observing nature and examining certain physical laws. It has already been stated that the laws which exist in the physical world are also present in the spiritual worlds of God, and that religious teachings are the spiritual counterparts of physical laws. For instance, we may observe that the law of Huqúqu’lláh finds its parallel in the vegetable kingdom. We observe that the blossoms, the flowers and the fruits do not originate from the tree. They are the hidden properties of the soil. The tree brings out all these potentialities which the earth possesses. The earth is the producer of everything and the entire substance of the tree comes from it. The earth produces the root, the branches, the leaves and the fruits. It also provides all the nourishment for its growth and fruition.

Having established the fact that the tree owes its existence to the creative power of the earth, we note that each year the tree sheds its leaves upon the earth. It gives back to its creator, as a matter of course, a portion of its wealth. The fallen leaves do not benefit the earth. They act as a fertilizer and therefore their benefit reverts to the tree itself. This physical process is similar to the law of Huqúqu’lláh, and, as Bahá’u’lláh has stated, "the benefit of such deeds [payment of the Huqúqu’lláh] reverteth unto the individuals themselves.

During Bahá’u’lláh’s Ministry the law of Huquq was applicable to only a very small number of Bahá’ís. The great majority of the community were poor and not eligible to pay the Huquq. Often the Trustee of Bahá’u’lláh was unable to fully cover the expenses of the Bahá’í teachers and those in need. Of course, Hájí Amin, the Trustee, was not pleased about this. In one of His Tablets, Bahá’u’lláh makes a sweet and humorous remark about His Trustee. He says: "We must impose a fine upon Jináb-i-Amin! We have one treasurer and he is bankrupt! Gracious God, there is one treasury belonging to God, and that is empty of funds. Indeed, by virtue of its exalted station, such a treasury ought to be freed and sanctified from earthly things and not be confused with the treasuries of the world."

The Huquq should not be confused with the normal contributions of a believer to the International Funds. Although both are donated to the Center of the Cause—today to the Universal House of Justice—there is a great difference between the two. The Huquq in reality does not belong to the individual, as it is the right of God, whereas ordinary donations are given by the believer from his own resources and are motivated by a heartfelt desire to give of one’s substance for the promotion of the Cause of God.

Left: Mullá ‘Ali-Akbar-i-Shahmirzádi, known as Háji Akhúnd, one of the Hands of the Cause of God appointed by Bahá’u’lláh. Right: Hájí Abu’l-Hasan-i-Ardikáni, Amin-i-Ilahi (Trusted of God). They were both imprisoned by the orders of Násiri’d-Din Sháh and his son Kámrán Mirzá in the prison of Qazvin (referred to in the Lawh-i-Dunyá as the "mighty prison"). Their feet are in stocks and their necks chained, with the gaoler in attendance. A photographer was specially sent to take their photograph for the monarch to see.

FEATURES OF HUQUQU’LLÁH

Basing himself on the texts, a believer can work out how he should calculate his Huqúqu’lláh payment. However, the following brief remarks summarizing the applicable principles may be helpful in carrying out what is, for most people, an unaccustomed way of accounting for one’s wealth.

1. Huququ’lláh is "The Right of God." To pay it is not to make a contribution from one’s own possessions; it is to render to God that which is His Right. To fail to pay it is to defraud God. It is a profound spiritual obligation.

2. The payment of Huquq can be demanded of no one. It must be a voluntary action by the believer, accomplished willingly and wholeheartedly.

3. Although specific exemptions are mentioned in the law, they are expressed in a way that leaves the judgment of detail to each person.

4. Huqúqu’lláh does not have to be paid immediately when the possessions are acquired, since Bahá’u’lláh provides that it is payable on the possessions "after having deducted therefrom the yearly expenses" and there is reference in the Writings to an annual assessment. Thus a period of time is provided during which the overall effect of transactions can be calculated before the Huquq is assessed.

5. Huqúqu’lláh does not have to be paid on the increase in value of a possession until that increase is realized, for example by sale.

6. The standard value of Huquq is gold. This provides a universal measure of value unaffected by by fluctuations of national currencies.

7. Since Huquq is payable only on complete units of 19 mithqáls of gold and not on parts thereof, a margin of wealth is provided which, although not exempt, does not have to be accounted for at once.

8. Although it is permissible to pay the Huqúqu’lláh after calculating the annual expenses, and to pay it only on complete units of 19 mithqáls of gold, there is no prohibition on a believer’s paying it more frequently or even paying it in advance of liability, if he so wishes. [Page 17]

THE RIGHT OF GOD: Huqúqu’lláh

The friends respond to application of the Law of Huqúqu’lláh

"I ask forgiveness of God and offer this amount as Huqúqu’lláh for the opportunity unleashed...for spreading His Cause into the hearts of His people."

"Enclosed please find our first contribution to the Huqúqu’lláh. It would be an honor for us if you will accept the enclosed checks for the Cause of God."

"We are eternally grateful to the Blessed Beauty for providing the means to discharge this sacred obligation."

"We are Each thankful for having found such a loving life partner for all the worlds of God, Thankful for all the blessings God has bestowed upon us and our families, Thankful for the roof over our heads and the food on our table, Thankful for the use of all our limbs and our senses, Thankful for God's patience with our short-comings as we strive to improve, Thankful for the inestimable privilege to live and work in this exciting time period, and, Praying we may all become more mature in our Faith." (poem sent with contribution)

"With utmost humbleness, we return it [the Huqúqu’lláh] to God. In doing so, we hope to further understand the Right of God, to be obedient to His laws, and to increase our service to the Cause."

"Ours is a bounty and privilege no followers of other faiths can claim. We are over-whelmed. We pray our payment is acceptable."

"This Ridván will forever be the happiest day of my life. This is the beginning of the law of Huqúq! Now I understand the passages in the Writings about paradise even in this world. There is nothing—no worldy event or circumstance—which could ever take what has been placed in my heart at this Ridván....I have prayed for this day."

"It is a great honor to be enabled to obey this Great Law, and I ask you to accept this payment in the name of Bahá’u’lláh, the King of Glory."

"The greatness of our Faith is not just the beautiful laws,..it is the fact that we are building the Kingdom of God on earth and He is allowing me to help."

"It is with great joy that I, an American Bahá’í, offer my first Huqúqu’lláh check."

"We are grateful for the chance and the means to serve the Faith, and are rejoicing that the Law of Huqúqu’lláh is being applied to the entire world. Thank you...for enabling us to help Bahá’u’lláh's...Cause."

Role of Counselors and Assemblies in educating believers and promoting Law of Huqúqu’lláh

(From the Institution of Huqúqu’lláh Newsletter, no. 2)

In its letter of August 6, 1991, addressed to the Trustee of Huqúqu’lláh, the Hand of the Cause of God 'Ali-Muhammad Varqá, the Universal House of Justice, referring to the accomplishments of the Institution of Huqúqu’lláh, states that "...a healthy and collaborative relationship has been developed with the Continental Boards of Counselors and National Spiritual Assemblies, a relationship which is of great importance and has served as the cornerstone for so many heartwarming attainments."

As to the responsibility of the Spiritual Assemblies, the beloved Master states, "A third requisite [for them that take counsel together] is the promulgation of the divine commandments among the friends, such as the Obligatory Prayers, Fasting, Pilgrimage, Huqúqu’lláh and all the other ordinances."

To highlight and emphasize these responsibilities the Universal House of Justice wrote on October 27, 1963, to the National Spiritual Assembly of Iran as follows: "Since the Huqúqu’lláh has, according to the injunction in the Book, been designated as one of the institutions of the Cause, and inasmuch as the fulfillment of this obligation is binding on the people of Bahá, therefore it is deemed appropriate that your Spiritual Assembly should fully familiarize the dear friends in Persia with the significances of this momentous responsibility and promulgate gradually in the community such ordinances related to Huqúqu’lláh as are laid down in His perspicuous Book.

"Obviously in pursuance of the explicit Texts solicitation of the Huqúqu’lláh is not permissible, but it is the responsibility of those Trustees of the Cause to address appeals of a general character to the dear friends, so that they may become more informed about this essential obligation. God willing, through the occasional reminders issued by your Assembly, they may gain the privilege and honor of achieving this benevolent deed—a deed that draws forth heavenly blessings, serves as a means of purifying the earthly possessions of the devoted friends, and promotes the international activities of the people of Bahá."

In its letter of September 12, 1969, the Universal House of Justice further writes: "Undoubtedly the friends are illumined with the light of the fear of God and are fully conscious of the need to purify and protect their possessions in accordance with the decisive Words revealed by our Lord, the Most High.

"In these turbulent days, we that yearn for Him, fervently turn in prayer to the Lord of mankind that He may graciously enable that august Assembly to repeatedly remind the lovers of the Beauty of the All-Merciful of the vital importance and the binding character of this sacred and heavenly injunction. Through issuing announcements, distributing leaflets and in gatherings, schools and conferences held by the followers of our Zealous Lord, they should be guided and encouraged to observe strictly and conscientiously that which His divine commandment has enjoined upon them, so that those believers who are adorned with the fear of God may be shielded from the dire consequences foreshadowed in His ominous warnings, may become the recipients of His assured blessings and be enabled to partake of the outpourings of His infallible spiritual grace."

To emphasize the ongoing collaboration of the National Spiritual Assemblies with the Institution of Huqúqu’lláh in the promotion of the Huqúq, the Universal House of Justice wrote in its letter of March 23, 1989, to all the National Spiritual Assemblies:

"One of the vital goals of the Six Year Plan is the education of the believers in the Law of Huqúqu’lláh the observance of which has a profound spiritual effect beyond the practical benefits for the work of the Cause.

"The Trustee of the Huqúqu’lláh, the Hand of the Cause of God Dr. Ali-Muhammad Varqá, has, at the request of the Universal House of Justice, been developing the structure of his Deputies and Representatives around the world. In addition to their function of receiving Huqúqu’lláh from the friends, these Deputies and Representatives share with the National Spiritual Assemblies the responsibility for education of all believers in this Law. To achieve the best results there should be close and wholehearted collaboration between the National Spiritual Assemblies and the Deputies and Representatives of Huqúqu’lláh in their countries. The House of Justice is confident that these newly forged links will be greatly strengthened as the Bahá’í world enters the second half of the Six Year Plan, and assures you all of its prayers for your confirmation in your efforts to achieve this goal."

The role of the Continental Boards of Counselors in the education of the friends in the Law of Huqúqu’lláh has been and will remain vital.

The International Teaching Center in its letter of January 2, 1992, to its Counselor members then traveling, states:

"Dearly loved Co-workers,

"The Universal House of Justice has sent a memorandum dated December 30, 1991, approving a request from Hand of the Cause 'Ali-Muhammad Varqá that the Continental Boards of Counselors be particularly requested to remember at this time the importance of the goal of educating the believers in the Law of Huqúqu’lláh and explaining its significance and of encouraging them to meet this obligation.

"The Supreme Body particularly feels that the Auxiliary Board Conferences are a good opportunity for mentioning this collaborative effort with the Institution of Huqúqu’lláh and for encouraging both the Counselors and the Auxiliary Board members to pursue it and has asked that the Counselor members of the International Teaching Center already in the field have this matter drawn to their attention. We realize that the subject of the Institution of Huqúqu’lláh is included as part of the subject material of the Board Conferences but wish the special emphasis placed on this matter by the Universal House of Justice be brought to your attention now, at the beginning of your Conferences."

Excerpt from the Writings of Bahá’u’lláh

As to what thou hast written concerning the Right of God: The binding injunction of God is set forth in the Book, but this matter is conditional upon the willingness of the individuals themselves; inasmuch as the one true God—magnified be His glory—hath, by reason of His all-encompassing mercy, acquainted everyone with that which is enjoined in the Book. Well is it with them that act accordingly.—Bahá’u’lláh [Page 18]

EXTRACT FROM A LETTER OF SHOGHI EFFENDI

"To offer contributions toward this end [in support of the activities of the Spiritual Assembly] is one of the pressing requirements of the Cause of God, is deemed highly essential, and is of fundamental importance. Next to the payment of the Huqúq it is the obligation of every Bahá’í." (February 27, 1923—translated from the Persian)

EXTRACTS FROM THE WRITINGS OF THE UNIVERSAL HOUSE OF JUSTICE

"Payment of Huqúqu’lláh is a spiritual obligation binding on the people of Bahá. The injunction is laid down in the Most Holy Book, and clear and conclusive explanations are embodied in the various Tablets.

"Every devoted believer who is able to meet the specified conditions, must pay the Huqúqu’lláh, without any exception. Indeed, according to the explicit Text of the Most Holy Book, failure to comply with this injunction is regarded as a betrayal of trust, and the divine call: 'Whoso dealeth dishonestly with God will in justice be exposed,' is a clear reference to such people.

"The payment of the Huqúqu’lláh is one of the essential spiritual obligations that the wondrous Pen of Bahá’u’lláh has laid down in the Most Holy Book. It would be preferable and more fitting if these two accounts, namely contributions to the Funds and payments of the Huqúqu’lláh, were to be kept separate. This means that in the first instance you should pay your Huqúqu’lláh, and then you may offer your devoted contributions at your own discretion to the International Fund which is now being used for achieving the goals of the Nine Year Plan." (August 18, 1965—translated from the Persian)

"The payment of Huqúqu’lláh is one of the essential spiritual obligations of the people of Bahá which has been revealed in the Most Holy Book by the Pen of Glory. Therefore the friends should separate the account of Huqúqu’lláh from that of their other contributions.

"Recently one of the friends asked the following question: Were a person to offer his property, partly or wholly, to the Bahá’í Funds, what responsibility does he still have for payment of the Huqúqu’lláh?

"This is what was stated in reply: The payment of Huqúqu’lláh is one of the essential spiritual obligations of the people of Bahá which has been revealed in the Most Holy Book by the Pen of Glory. Therefore the friends should separate the account of Huqúqu’lláh from that of their other contributions. Thus they must first settle their obligations concerning Huqúqu’lláh, then they may make other contributions at their own discretion, inasmuch as the disposition of the funds of the Huqúqu’lláh is subject to decision by the Authority in the Cause to which all must turn, whereas the purposes of contributions to other Funds may be determined by the donors themselves." (August 22, 1966—translated from the Persian)

"Some of the dear friends who observe their Huqúqu’lláh obligations have written asking about the relationship that exists between contribution to the Funds and the payment of Huqúqu’lláh. That is, if a person who intends to meet his Huqúqu’lláh obligations offers contributions to other Funds and projects instead, would he be exempted from the payment of Huqúqu’lláh or not?

"The Holy Texts relevant to this matter are clear but, since this question has been repeatedly asked by the friends, it was decided to elucidate it for their information.

"The Center of the Covenant has affirmed the obligation of Huqúq in these words: 'The Lord as a sign of His infinite bounties hath graciously favored His servants by providing for a fixed money offering [Huqúq], to be dutifully presented unto Him, though He, the True One, and His servants have been at all times independent of all created things.'

"This weighty ordinance, as testified by the Pen of Glory is invested with incalculable benefit and wisdom. It purifies one’s possessions, averts loss and disaster, conduces to prosperity and honor and imparts divine increase and blessing. It is a sacrifice offered for and related to God, and an act of servitude leading to the promotion of His Cause. As affirmed by the Center of the Covenant, Huqúq offerings constitute a test for the believers and enable the friends to become firm and steadfast in faith and certitude.

"In brief, payment of Huqúqu’lláh is one of the binding spiritual requirements of the followers of Bahá’u’lláh and the proceeds thereof revert to the Authority in the Cause to whom all must turn. Moreover, the Ancient Beauty—magnified be His praise—has affirmed that after the establishment of the Universal House of Justice necessary rulings would be enacted in this connection in conformity with that which God has purposed, and that no one, except the Authority to which all must turn, has the right to dispose of this Fund. In other words, whatever portion of one’s wealth is due to the Huqúqu’lláh belongs to the World Center of the Cause of God, not to the individuals concerned.

"Thus the friends should not follow their own volition and judgment in using any of the funds set aside for Huqúqu’lláh for any other purpose, even for charitable contributions of the Faith.

"We earnestly hope that everyone may be privileged to observe this sacred and blessed obligation which would ensure the attainment of true happiness and would serve to promote the execution of Bahá’í enterprises throughout the world.

"Verily God is self-sufficient above the needs of His creatures." (October 25, 1970, to the U.S. National Spiritual Assembly—translated from the Persian)

"...many details in the computation of Huqúqu’lláh have been left by Bahá’u’lláh to the judgment and conscience of the individual believer. For example, He exempts such household equipment and furnishings as are needful, but He leaves it to the individual to decide which items are necessary and which are not. Contributions to the funds of the Faith cannot be considered as part of one’s payment of Huqúqu’lláh; moreover, if one owes Huqúqu’lláh and cannot afford both to pay it and to make contributions to the Fund, the payment of Huqúqu’lláh should take priority over making contributions. But as to whether contributions to the Fund may be treated as expenses in calculating the amount of one’s assets on which Huqúqu’lláh is payable; this is left to the judgment of each individual in the light of his own circumstances.

"The Guardian’s secretary wrote on his behalf that 'one mithqál consists of 19 nakhuds. The weight of 24 nakhuds equals four and three-fifths grams. Calculations may be made on this basis.' Nineteen mithqáls therefore equal 69.191667 grams. One troy ounce equals 31.103486 grams, thus 19 mithqáls equal 2.224563 ounces. At the current rate of $339.10 per ounce, 19 mithqáls of gold would amount to $754.35. Thus on a savings of $754.35 an amount of $143.33 (i.e. 19 percent) would be payable as Huqúqu’lláh." (September 16, 1979)

"The House of Justice further points out that however weighty are the obligations resting upon the believers to pay the Huqúqu’lláh and to support the other funds of the Faith, these are spiritual obligations to be fulfilled voluntarily, and under no circumstances may contributions to any of these funds, even the Huqúqu’lláh, be demanded or solicited from any of the believers. Appeals and exhortations must always be made to the generality of the friends, not to individuals." (May 7, 1980)

From A Codification of the Law of Huqúqu’lláh

"...a means for the purification of their wealth..."

By identifying this law as "The Right of God" Bahá’u’lláh has re-emphasized the nature of the relationship between human beings and their Creator as a Covenant based on mutual assurances and obligations; and, by designating the Central Authority in the Cause, to which all must turn, as the recipient of this Right, He has created a direct and vital link between every individual believer and the Head of His Faith that is unique in the structure of His World Order. This law enables the friends to recognize the elevation of their economic activity to the level of divine acceptability; it is a means for the purification of their wealth and a magnet attracting divine blessings. The computation and payment of Huqúqu’lláh, within the general guidelines set forth, are exclusively a matter of conscience between the individual and God (see the Compilation on Huqúqu’lláh, selections 8, 104); demanding or soliciting the Huqúqu’lláh is prohibited (8, 9, 38, 71, 96, 104); only appeals, reminders and exhortations of a general nature, under the auspices of the institutions of the Faith, are permissible (38, 70, 99, 104, 107). That the observance and enforcement of this law, so crucial to the material well-being of the emerging Bahá’í commonwealth, should thus have been entirely left to the faith and conscience of the individual, gives substance to and sheds light on what the beloved Master calls the spiritual solution to economic problems. Indeed, the implications of the law of Huqúqu’lláh for the realization of a number of the principles of the Faith, such as the elimination of the extremes of wealth and poverty, and a more equitable distribution of resources, will increasingly become manifest as the friends assume in ever greater measure the responsibility for observing it. [Page 19]SPECIAL EDITION INTERNATIONAL NEWS THE RIGHT OF GOD Huqúqu’lláh

Office of Huqúqu’lláh established in Holy Land

International news of the Huqúqu’lláh. Excerpted from the Institution of Huqúqu’lláh Newsletters, Numbers 1 and 2:

HOLY LAND: OFFICE OF HUQUQU’LLÁH ESTABLISHED

The Universal House of Justice, in a letter addressed to the followers of Bahá’u’lláh throughout the world, heralded, as part of a joyous triple announcement on the blessed Day of the Covenant (November 26, 1991), the establishment of the Office of Huqúqu’lláh in the Holy Land:

"The Office of Huqúqu’lláh has been established in the Holy Land under the direction of the Chief Trustee of Huqúqu’lláh, the Hand of the Cause of God Dr. ‘Ali-Muhammad Varqá, in anticipation of the worldwide application of the Law of Huqúqu’lláh next Ridván. Concurrent with these developments are the steps being taken by Dr. Varqá to organize regional and national Boards of Trustees of Huqúqu’lláh, following the example of the Board already functioning in the United States."

As a sign of its loving kindness, the Universal House of Justice honored the Office of Huqúqu’lláh by locating the Office in its own Seat and blessing it with its prayers at the Holy Shrines that "this sapling will become a mighty tree."

BOARDS OF TRUSTEES FORMED IN CANADA, EUROPE, INDIA, PACIFIC

The Board of Trustees of Huqúqu’lláh for Canada, established by the Trustee of Huqúqu’lláh, Hand of the Cause of God ‘Ali-Muhammad Varqá, held its first meeting on the weekend of January 18-19, 1992. The first day's meeting was honored with the presence of Dr. Varqá, who personally approved the establishment of the Board's secretariat in Quebec and the nomination of one of the Deputy Trustees to receive all Huqúqu’lláh payments from the Canadian believers.

One of the Deputy Trustees, writing for the Board to the Universal House of Justice, stated, "On behalf of the Board of Trustees of Huqúqu’lláh in Canada, and each of its members, allow me to express to the Universal House of Justice our deep gratitude for the bounty that has been granted us to serve the Cause of God in this way. We are aware of our own need to deepen continually our understanding of this central law of Bahá’u’lláh's Covenant, and to apprpriately articulate this understanding to the friends within the framework of an ongoing and well-conceived process of spiritual education. We assure the Supreme Body that we are keenly conscious of the extreme importance of this work at this critical juncture in the firtunes of the Faith (and, indeed, of humankind). We invite and await all suggestions, directions and corrections from you, and humbly beseech your prayers for us in the Holy Shrines."

Pictured (left to right) at their first meeting January 18-19, 1992, are the members of the Board of Trustees of Huqúqu’lláh in Canada: Dr. Gerald Hanks, Dr. Mohsen Enayat, Husayn Banani, Dr. Michael Rochester, Dr. William Hatcher.

The Board of Trustees in Europe held its first meeting on 7-8 December, 1991. Dr. Varqá, in a memorandum to that Board, wrote:

"...The formation of the first meeting of the Board of Trustees of Huqúqu’lláh in Europe, brought much joy to the heart and soul.

"Thank God, through the confirmations of God and the guidance of the August Body, as well as the sincere efforts of the dear colleagues, the teaching of the Law of Huqúqu’lláh is being successfully implemented in Europe and is following a desirable pattern. Hopefully, with the formation of the Board of Trustees of Huqúqu’lláh in Europe, the existing weaknesses, which are the normal and necessary requirements of the growth and evolution of the Faith in its early stages, would be eliminated, and the friends in that receptive continent which will benefit from the political unity of its countries during the Holy Year, will, with a new spirit, strengthen their covenant with the eternal Truth, and will fulfill their sacred pledge to the Covenant...."

Pictured (left to right) are the members of the Board of Trustees of Huqúqu’lláh in India: Kishen Khemani, Ali Merchant, Counselor Zena Sorabjee, Dr. Payman Mohajer, and Ramnik Shah.

The Boards of Trustees for India and the Pacific were formed in 1992.

SOUTH AFRICA: NATIONAL ASSEMBLY PLANS EDUCATION PROGRAM

The National Spiritual Assembly of South Africa planned between December 1991 and April 1992 to facilitate education on Huqúqu’lláh at the national level through its Feast letter, Newsletter, National Youth Committee, Child Education Committee, and Women and Family Life Committee. Time will also be set aside at National Convention. A proposal was made that Sunday, 1 march 1992 be designated as National Huqúqu’lláh Education Day. Plans are underway to make copies of the compilation on Huqúqu’lláh available to every family in South Africa. Courses on Huqúqu’lláh are being planned for summer and winter schools.

At the local level plans are being implemented to provide local Spiritual Assemblies with educational materials, local treasurers will be deepened, and local newsletters, children's classes, deepenings and firesides will all be recommended as venues for the education of the friends.

The basic format for the education efforts proposed is that Huqúqu’lláh is a Law; it is part of the Covenant of God; it is spiritual in nature; a little history; brief coverage of physical aspects; and how it differs from the other funds.

TOKEN OF LOVE FOR BAHÁ’U’LLÁH

A moving example of the demonstration of love and obedience by the believers in Africa conveyed to us through the Trustee of Huqúqu’lláh, Dr. Varqá, is as follows:

"The contributions of the friends, especially those who are materially poor, remind us of the high degree of love and devotion of the earliest Bahá’ís in the cradle of the Faith, who were deprived of material wealth and nevertheless, with utmost joy and gladness, contributed a few cents to Huqúqu’lláh as a token of their love for Bahá’u’lláh.

"As an example, in January 1992 a sum of US $5.50 was received as a contribution to Huqúqu’lláh from one of the poorest countries of Africa, a contribution made by 42 friends, for each of whom a receipt was issued.

"How rewarding will be the obedience and faithfulness of these beloved souls to the Covenant of God!"

["...a grain of mustard offered by His loved ones will be extolled in the exalted court of His holiness and invested with the ornament of his acceptance. (Compilation on Huqúqu’lláh, #39)]

Available Literature on Huqúqu’lláh

• Compilation of the Writings on Huqúqu’lláh (in English and Persian/Arabic)
• Codification of the Law of Huqúqu’lláh (in English, Persian and Spanish)
• Development of the Institution of Huqúqu’lláh (in English, Spanish and Persian/Arabic)
• Talks by Trustee of Huqúqu’lláh Dr. A.M. Varqá and House of Justice member ‘Ali Nakhjavání (in English in video, audio and manuscript)
• Teaching slides on Huqúqu’lláh based on the Writings found in the Compilation and two publications: Codification of the Law of Huqúqu’lláh and Development of the Institution for Huqúqu’lláh (in English)

Please contact the Secretariat of the Board of Trustees for Huqúqu’lláh in the U.S., Rocky River, OH 44116 (phone 216-671-1061; fax 216-333-6938). [Page 20]

THE RIGHT OF GOD

Huqúqu’lláh

Pictured are those who took part in a deepening on Huqúqu’lláh held in 1987 in El Paso, Texas. The meeting was conducted by Vahid Hedayati, a representative of the Board of Trustees of Huqúqu’lláh in the United States.

MOVING? TELL US YOUR NEW ADDRESS

To avoid unnecessary delays in receiving your copy of The American Bahá’í, send your new address and your mailing label to MANAGEMENT INFORMATION SYSTEMS, Bahá’í National Center, Wilmette, IL 60091, as soon as you know what your new address will be.

A. NAME(S): 1. LD. Title 2. LD. Title 3. LD. # Title 4. LD. F Title

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the last names and addresses on our address labels do not match. We have listed above the full names of all family members as they should appear on the national records, their ID. mumbers, and the corrections so that we will receive only one copy.

H. I WOULD LIKE A COPY: Our household receives only one copy of The American Bahá’í. I wish to receive my own copy. I have listed my name, LD, number and address above

This form may be used for one person or your entire family. Please be sure to list FULL NAMES AND LD. NUMBERS for all individuals, ages 15 years or older, who will be affected by this change

Questions

logical to treat each of them as being the owner of half of the value of the plot; in which case, if they were "joint tenants with right of survivorship," each would have paid his or her Huqúq on half during his lifetime, and when the survivor became sole owner, he or she would then become liable for Huqúq on the half which was being added to the estate.

The same principle as in [the] above would operate if only the brother owned the property during his lifetime. It would be part of his property for Huqúq purposes and, when the ownership passed to the sister on his death, it would then be added to her estate for Huqúq purposes.

In a letter written on behalf of the Universal House of Justice on 29 March 1989, the Secretariat stated, "The Law of Huqúqu’lláh imposes an obligation only on individual believers, not on Bahá’í institutions or corporate bodies."

Many individuals these days convey their personal property to private companies or, as Mr-mentions, to trusts, so as to avoid or reduce the incidence of taxes on that property. This presents a problem in relation to assessment of Huqúqu’lláh. In the case of an incorporated company the problem is minimized by the fact that the company will usually have shareholders, and the shares of the individuals constitute their share of the property concerned. A Trust, however, would seem to present a more intractable problem since thereby the property is conveyed to an impersonal owner (the Trust), which may be of virtually permanent duration, while the beneficiaries receive only those amounts which the Trust Deed prescribes. In the absence of specific legislation by the Universal House of Justice on such matters, the individuals concerned should conscientiously consider whether in fact, even though not in civil law, the property is theirs and, if it is, to arrange for Huqúqu’lláh to be paid on it.

If only one of the spouses is a Bahá’í the same policy could be followed. The non-Bahá’í clearly has no liability to Huqúqu’lláh. Thus, if the Bahá’í brings into account for Huqúqu’lláh all his or her property when it is put into the Trust and pays Huqúq on it in his lifetime, none would remain to be paid on his death. It would then pass to the non-Bahá’í who is not liable for Huqúq. If the non-Bahá’í dies first, his share of the Trust only becomes liable to Huqúqu’lláh by now being added to the property of the Bahá’í spouse, who should then pay Huqúq on it.

It is clear that if a person has paid all the Huqúqu’lláh due on his property, he does not owe any more Huqúqu’lláh when he dies. It is only on being added to the property of another Bahá’í that any of this property becomes liable to Huqúq. It is, in other words, the responsibility of the recipient. In answer to the second part of the question: Huqúqu’lláh is payable on the accumulating total of a person's estate. If the person has losses, those losses must be recouped, and the total raised again by one Huqúq unit above the former maximum before he becomes liable again.

'They that have kept their promises, fulfilled their obligations, redeemed their pledges and vows, rendered the Trust of God and His Right unto Him—these are numbered among the inmates of the all-highest Paradise. Thus from His mighty Prison doth the Wronged One announce unto them this glad-tiding. Blessed are the servants and maidservants that have performed their deeds and blessed is the man that hath cleaved tenaciously unto praiseworthy acts and fulfilled that which is enjoined upon him in the Book of God, the Lord of the worlds.'—Bahá’u’lláh

If you have questions about Huqúqu’lláh...

Recently the U.S. Board of Trustees of Huqúqu’lláh has received a wide variety of questions from the friends who are eagerly planning to adopt the principles of the Law of Huqúqu’lláh. For some of these questions there has been guidance from the World Center which has been printed in this issue; friends have also been answered individually. The Board of Trustees of Huqúqu’lláh is eager to help the friends with their inquiries on matters related to details of this great Law of God. Friends may communicate with one of the Trustees or write to:

Office of the Secretariat U.S. Bahá’í Huqúqu’lláh Trust Rocky River, OH 44116

BAHÁ’Í NATIONAL CENTER 112 Linden Avenue Wilmette, IL 60091

The American Bahá’í is published 19 times a year by the National Spiritual Assembly of the Bahá’ís of the United States, 1233 Central St., Evanston, IL 60201. Second class postage paid at Evanston, IL, and additional mailing offices. ISSN Number: 1062-1113. Executive editor: Jack Bowers. Associate editor: Ken Bowers. Art director: Scot Corrie. The American Bahá’í welcomes news, letters and other items of interest from individuals and the various institutions of the Bahá’í Faith. Articles should be clear and concise; color or black-and-white glossy photographs should be included whenever possible. Please address all materials and correspondence to The Editor, The American Bahá’í, Wilmette, IL 60091. Postmaster: Send address changes to Management Information Systems, Bahá’í National Center, 1233 Central St., Evanston, IL 60201. Copyright © 1992 by the National Spiritual Assembly of the Bahá’ís of the United States. World rights reserved. Printed in the U.S.A.