Guidelines for Local Spiritual Assemblies

Eligibility to Vote and/or Serve — Special Issues — Assembly Members with Advanced Age — Ch. 2

Eligibility to Vote and/or Serve — Special Issues — Persons Who Are Mentally and/or Emotionally Impaired — Ch. 2

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — First Meeting of Newly Elected Assembly — Assembly Member May Request Not To Be Officer — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Refusal to Serve — Ch. 4

🔗Restrictions from Service

It is also quite permissible for a National Spiritual Assembly to debar an individual believer from serving on a Local Spiritual Assembly without removing his or her voting rights and they may also debar a believer from attending the consultative part of a Nineteen Day Feast. You may also debar a believer from voting in elections without imposing all the other administrative sanctions involved in administrative expulsion.
The Universal House of Justice, from a letter dated January 31, 1972, to a National Spiritual Assembly, in Lights of Guidance , no. 196

[W] hereas a greater degree of patience might be shown towards other believers, if a member of an institution, an agency of the Faith or an elected delegate fails to respond to counselling it would be appropriate to relieve them from such service pending the correction of their behaviour. Only in extreme cases involving a flagrant attitude or damage to the reputation of the Faith would it be necessary for the full administrative rights of a Bahá’í to be removed.
Letter written on behalf of the Universal House of Justice, dated April 24, 2011, to a National Spiritual Assembly

Situations may arise in which a Local Assembly member is violating Bahá’í law or having such serious problems that his or her membership on the Assembly is detrimental to the reputation of the Faith or disruptive to the Assembly’s functioning. If this occurs, the Local Assembly should contact the National Assembly, explain the circumstances, and include its recommendation for administrative action. Only the National Assembly has the right to restrict a believer from service on a Local Assembly.

External Issues — Bahá’í Prisoners — Ch. 14

🔗Prisoners

You are free to accept declarations of faith from inmates of a prison, but their participation as voting believers can take place only after they have been discharged from prison. The fact of having been in prison does not deprive a Bahá’í from exercising his voting rights when he is released and there is no need for a probationary period. However, if there is some other factor which would indicate to the National Assembly that in a particular case the voting rights should be suspended, the National Assembly may then exercise its discretion.
The Universal House of Justice, from a letter dated December 8, 1969, to a National Spiritual Assembly, in Lights of Guidance , no.

Prison inmates may be enrolled in the Faith based on the same criteria as any other declaration. A prisoner who is enrolled will receive a welcome letter and The American Bahá’í while incarcerated but will not receive a membership card until released from prison.

When an inmate who has enrolled while in prison is released, the National Spiritual Assembly will review the details regarding his conviction and will decide whether or not to place restrictions on the former inmate. The declarant’s membership status will then be updated accordingly, and he or she will be issued a membership card.

🔗Persons Requesting to Withdraw

If a person has asked to withdraw from Bahá’í membership but the community has not received notice from the National Center that the withdrawal has been officially accepted, the person is still considered a member of the community, and his or her name should be included on the voting list.

🔗Reinstatement of Membership

A person who has previously withdrawn and wishes to be reinstated into Bahá’í membership is eligible to vote in an election only after the reinstatement has been approved at the Bahá’í National Center.

🔗ELECTION PROCEDURES ELECTION OF LOCAL SPIRITUAL ASSEMBLY HELD ON FIRST DAY OF

🔗RIḌVÁN

w e have decided that, beginning at Riḍván 1997, the practice of electing all Local Spiritual Assemblies on the First Day of Riḍván will be reinstituted.
The Universal House of Justice, from a message dated December 26, 1995, to the Conference of the Continental Boards of Counsellors

With the adoption of the Badí‘ calendar worldwide in B.E. 172 (2015), the First Day of Riḍván will be April 20 in years when Naw-Rúz falls on March 20, and April 21 in years when Naw-Rúz falls on March 21. The dates of Naw-Rúz for B.E. 172 and the following 49 years are listed in Chapter 8 – Holy Days of GLSA.

When to Observe Holy Days — Bahá’í Dates 180 to 221 B.E. and Gregorian Equivalents — Other Bahá’í Holy Days Dates — Ch. 8

🔗PREPARATION FOR ELECTION AT ANNUAL MEETING

🔗Preparation Checklist

The Local Spiritual Assembly may wish to begin months in advance to prepare for the Annual Meeting and the Assembly election by taking the following steps:

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In collaboration with an Auxiliary Board member or his or her assistant, ensure that efforts are made early in the year to stimulate conversations in the community about the Local Assembly, its purpose, its role in the Administrative Order, and to plan how to sustain those conversations year after year.

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Assign a team to begin preparation of the Annual Report which is best distributed to the community prior to the Annual Meeting, to assist the believers in assessing the achievements of the community during the year and stimulating consultation at the Annual Meeting.

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Schedule the Annual Meeting to take place during the First Day of Riḍván. If the sun sets late in the evening on which the First Day of Riḍván begins (either April 19 or 20, depending upon the Badí‘ calendar that year), there is no objection to starting the meeting before sunset so that it may end at a reasonable time that evening. Similarly, if the election is to be held on the day on which the First Day of Riḍván ends (either April 20 or April 21), the election may be completed after sunset, provided that it begins before sunset on that date.

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Determine the place of the meeting. The Annual Meeting and election should be held within the jurisdiction of the Local Spiritual Assembly. Internet connectivity is essential if the Online Balloting System (OBS) is to be used for the election.

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Provide information on how to use OBS in the election call if the Assembly as selected to use it for casting ballots.

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Appoint two or more tellers (18 years old or older) to count the votes at the election, and designate one of them as chief teller. Helpers/observers to the tellers must be at least 15 years old. If using OBS for balloting and tallying, the roles of the chief teller and assistant chief teller(s) include setting up two or more telling stations (each with a dedicated computer) with two tellers each, overseeing all aspects of paper ballot counting including voter verification and ballot entry (additional tellers may help with this step), and merging of the results from paper ballots with those from online ballots.

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Ensure that the election call is announced to all eligible voters at least 15 days prior to the election. The eligible voters for a locality are to be identified through eMembership2. The election call should include the time and place of the Annual Meeting and instructions for how to cast absentee ballots. Using OBS requires each individual Bahá’í to have a Bahá’í Online Services Account (BOSA), which is also used to access the Online Contribution System and the Ḥ uqúqu’lláh Payment System, and can be set up using this link: www.bahai.us/community/createbos. Physical ballots and instructions for absentee voting should also be included with the mailing.

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Instruct the tellers in the correct procedures for validating and counting the ballots. If the Assembly has decided to use OBS for the election, ensure that the tellers receive OBS training.

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Ensure that the community understands the Bahá’í electoral process and voters are aware of the responsibilities of Spiritual Assemblies and the qualities to look for in those who serve as Assembly members.

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Obtain ballot paper, inner and outer envelopes, and writing implements to offer voters at the Annual Meeting.

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Obtain the authoritative voting list from eMembership2 (this should be done as close to the time of the election as possible so that the list will be current). This list may be posted or simply made available in print or electronic form to the tellers and anyone else who asks to see it at the election.

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Just before the election, check that all absentee ballots sent by mail have been collected and give them to the chief teller.

🔗Annual Report of the Local Assembly

The Annual Report is distributed to the community, preferably prior to the Annual Meeting or the election of local delegates where applicable, to assist the believers in reviewing what has been learned and assessing the achievements of the community during the year and stimulating consultation at the Annual Meeting. A copy of the Annual Report does not need to be sent to the National Spiritual Assembly but should be sent to the Regional Bahá’í Council. It may also be shared with the Auxiliary Board members.

The Annual Report is a summary of achievements and learning—that is, a report of the systematic development of the community during the past year in its response to the features of the Divine Plan as set out in the Plan messages of the Universal House of Justice. The single aim of the series of Plans to conclude at Ridvan 2046 is “the release of the society-building power of the Faith in ever-greater measures.” This requires a further rise in the capacity of the three constant protagonists, the individual believer, the local community, and the institutions of the Faith. The three main endeavors of the worldwide Bahá’í community are community-building, social action and participating in the discourses of society.

The report describes the current strengths and achievements of the community. It may describe, for example, how the community has advanced in raising its devotional character, how the spiritual education of the children is being addressed, how the potential of junior youth is being realized, how the institute process and collective teaching efforts are progressing, and how the spiritual and social fabric of the community is being strengthened through these and other activities that are in the realm of social action and discourses of society. It should also describe the role the Assembly played in promoting the national and global Plans of the Faith and other significant decisions it made on behalf of the community during the year just ended. The Annual Report also provides information about the overall finances of the community and statistical information on the growth and development of the community during the year. Altogether, the yearly reports prepared by the Assembly, its task forces, and other appointees constitute the Annual Report of the Local Spiritual Assembly, which must be kept in the Assembly’s permanent files.

The Universal House of Justice has set the entire Bahá’í community on a path of learning, which has revolutionized approaches to even the most routine tasks, including how we report activities. The Assembly may wish to approach the preparation of its Annual Report from the perspective of learning, capturing the community’s advancement in a narrative of its growth and development.

When preparing its report, the Assembly may wish to consider questions such as:

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In what ways has the Assembly strengthened the quality of the relationships among the friends, the community, and other institutions and agencies?

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How has the collective consciousness of the Assembly advanced?

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What guidance did the Assembly study, and what insights were gleaned?

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What goals did the Assembly set for itself, and how were these connected to the current Plan?

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What progress was made toward those goals?

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What objects of learning did the Assembly select, and in what ways did its understanding advance?

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How did the Assembly approach its duty to educate the friends about the importance of upholding Bahá’í law?

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What areas of focus were chosen at reflection gatherings? How were those initiatives pursued? What challenges were overcome, and what questions have arisen?

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Based on what was learned this year, what might the focus of the Assembly’s learning be next year?

To assist with the completion of its Annual Report, the Assembly should ask its task forces, committees, and any other appointees to submit reports to the Assembly well before the Annual Meeting. The Assembly will need time to review them and decide what to include in its own general report to the community, or the Assembly may simply add the reports as appendices to its own report.

The following basic information should be included in the Assembly’s report:

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Name and location of the Spiritual Assembly

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Date of report

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Period covered

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Results of the last annual election and any by-elections

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Vital statistics including:

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total membership of the community

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makeup of membership—adults, youth, junior youth, children

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transfers in and out, withdrawals, deprivations of administrative privileges

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Community Building Activities

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Number of core activities

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participants in children’s classes and junior youth groups,

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number of institute books completed this year, Books 1-7,

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number of institute courses completed this year, Units of Books 8-14

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Nineteen Day Feast attendance (percentage of community attendance)

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Financial records including:

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total contributions received to date

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expenditures

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percentage of community participating in the Fund

🔗The Online Balloting System (OBS)

The Online Balloting System (OBS) is a tool provided by the National Spiritual Assembly that allows eligible believers to vote either by casting an absentee ballot before the election meeting or by voting online while attending the Annual Meeting in-person. Any ballot cast online supersedes all other ballots, as the online system preserves the secrecy of the ballot and cannot be changed once the ballot has been submitted.

Should a Local Assembly choose to use OBS for its community’s Riḍván election, any Assembly officer can create a Riḍván election in OBS for the locality. In creating an election, the following tasks need to be performed in OBS before the Annual Meeting.

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Set up dates and times for starting and ending the online voting, and set the election date, which is the day paper ballots are processed in OBS and all the ballots cast online are merged for final election results.

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Enter the names of the chief teller, assistant chief teller, and any other teller(s) appointed by the Local Spiritual Assembly. Those under 18 years of age cannot be entered into OBS as tellers, but they can serve as helpers to the tellers.

For detailed instructions on how to use the Online Balloting System (OBS), visit https://helpcenter.obsbahai.org/.

🔗How to Access OBS

To access OBS, eligible voters need to have a Bahá’í Online Services Account (BOSA), i.e., the same credential friends in the United States use to log in to the national member services website (bahai.us), the Online Contribution System (OCS) and the Ḥ uqúqu’lláh Payment System. Members of the same household must each have their own account in order to vote. If a voter does not yet have a BOSA, the instructions to establish one may be found here: www.bahai.us/community/createbos.

🔗ELECTION CALL

🔗Election Call Letter and Enclosures

An election call letter, inviting community members to vote in the election, to reflect on the progress of the community, and to consult on possible future developments at the Annual Meeting, should be distributed no later than 15 days before the election to allow sufficient time for the submission of absentee ballots. All those listed in eMembership2 as eligible to vote (even those who may seem inactive) should receive an election call, unless they have asked not to receive mail or not to be contacted.

The election calls are to be sent by mail or hand-delivered to each eligible voter unless there is full confidence in a voter’s ability to receive an election call by email (for example, if an individual has asked to be sent the election call by email, or if it can later be confirmed by phone that the election call was received), in which case it may be sent solely by email. If there is any doubt about whether an election call would be properly received by email, it should be sent by mail or hand-delivered. The election call may also be supplemented by email messages.

The election call should include:

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A loving invitation to participate in the election and attend the Annual Meeting

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Clear information about when and where the election will take place

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A ballot with blank places to enter exactly nine names (using as a ballot a list of eligible names to circle or check off is insufficient to convey the spirit of Bahá’í elections), as well as a blank envelope, without any outside markings, to enclose the completed ballot

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Instructions for voting in person or by absentee ballot

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Information on how to use the Online Balloting System (OBS) for casting absentee or in-person ballots, if the Assembly has decided to use it

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A pre-addressed envelope for returning an absentee ballot may be helpful Failure to notify the community of an election 15 days prior to the meeting will not necessarily invalidate the election if steps are taken to ensure that eligible voters are notified of the meeting and given an adequate opportunity to submit absentee ballots. If the election call went out fewer than 15 days in advance, the election should still take place and the Assembly formed should begin functioning. However, the Assembly should provide an explanation about what happened and why, including any steps that were taken to ensure that all the eligible voters had an opportunity to participate in the election. The National Assembly will review the case and decide whether the Assembly formation will be recognized.

🔗VOTING LISTS

Concerning the distribution and use of a voting list during Bahá’í elections, there is no requirement that such a list be circulated. Instructions to the believers on their responsibilities as electors emphasize the need to give careful consideration, over an extended period of time, to those best qualified to serve, rather than merely consulting a list of names at the time balloting is to occur. Nor should a Spiritual Assembly insist on including the name of a believer on a list to which he strongly objects.
Letter written on behalf of the Universal House of Justice, dated June 29, 2003, to a National Spiritual Assembly

The House of Justice appreciates that many of the voters at a district election may have a limited acquaintance with the believers of the area, although naturally they will do all they can during the year to follow the news of the work of the Faith and the activities of their fellow believers. All that any voter can do is to vote for those among the believers who are known to him either personally or by reputation, trusting in God to produce ultimately the best result for the Faith.
Letter written on behalf of the Universal House of Justice, dated February 14, 1982, to an individual believer

Assemblies may want to consider not providing a list of those eligible to serve as part of the election call as a way of encouraging and reminding the friends of their ongoing duty to be observant all year of who is involved in the life and work of the community, particularly in larger communities in which sending a full list of eligible voters is less practical.

The general rule is that a list of those eligible to serve should not be shared by email or other electronic means because the information is confidential and sending it electronically makes it easily available for wider dissemination. Sharing of voting lists electronically should only be done sparingly. If an Assembly is fully confident in a believer’s ability to receive an electronic copy of the voting list, it may decide to share the list by email with him or her, advising the recipient to treat the list confidentially and to dispose of it after voting.

However, a list of those eligible to serve should be available at the election meeting for those who may need to refer to it. The list, which is available through eMembership2, includes those who may have requested not to receive mail.

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — Community Membership List from the National Center — Ch. 6

🔗ANNUAL ELECTION MEETING

The Annual Meeting of the Corporation [the Local Spiritual Assembly] at which its Trustees shall be elected shall be held on the First Day of Riḍván, at an hour and place to be fixed by the Assembly, which shall give not less than fifteen days’ notice of the meeting to all members of the local Bahá’í community. SECTION 1. The Assembly shall accept those votes transmitted to the Assembly before the election by members who by reason of sickness or other unavoidable reason are unable to be present at the election in person.

SECTION 2. The election of members to the Spiritual Assembly shall be by plurality vote.

SECTION 3. All voting members of age as determined by the National Spiritual Assembly of the local Bahá’í community are eligible for election as members of the Spiritual Assembly.

SECTION 4. The Assembly shall prepare an agenda for the Annual Meeting in which shall be included reports of the activities of the Assembly since its election, a financial statement showing all income and expenditure of its fund, reports of its committees and presentation of any other matters pertaining to the affairs of the Bahá’í community. The Assembly, both preceding and following the Annual Election, shall invite discussion and welcome suggestions from the community in order that its plans may reflect the community mind and heart.

SECTION 5. The result of the election shall be reported by the Spiritual Assembly to the National Assembly.

By-Laws of the National Spiritual Assembly of the Bahá’ís of the United States: By-Laws of a Local Spiritual Assembly , 2024, Article

🔗Setting the Agenda for Annual Meeting or Local Delegate Election Meeting

The Local Spiritual Assembly sets the agenda for the Annual Meeting. The following agenda is provided as an example of how the Assembly might wish to organize the meeting:

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Opening devotions

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Presentation of highlights from the Assembly’s Annual Report

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Brief consultation on questions regarding the Annual Report and other information presented

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Spiritual preparation for voting including the reading aloud of relevant guidance regarding the sacred nature of voting in Bahá’í elections

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Introduction of tellers and instructions on in-person voting procedures (including instructions on using OBS and the sharing additional guidance on the significance of voting and qualities to consider when casting one’s ballot)

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Final call for absentee ballots

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Announcement of availability of a list of those eligible to be elected

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Passing out voting materials, including ballots, envelopes, and writing implements as needed

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Prayers and readings

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Voting carried out in a quiet, reverent atmosphere, including when using OBS for in-person voting

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Collection of ballots by tellers

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Consultation on the development of the community in the coming year, particularly focused on those areas of the community-building process that need to be strengthened in support of the goals of the Plan, and possibly further discussion of the Annual Report as well

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Tellers’ report and acceptance by community

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Closing prayer

🔗TELLERS AND TELLING PROCEDURES

A minimum of two tellers are appointed by the institution organizing the election. Bahá’ís in good standing who are 18 years of age or older may serve as tellers, including as chief tellers, in Bahá’í elections (except in the election of the National Spiritual Assembly or of a Local Spiritual Assembly elected through the two-stage election process, in which cases only elected delegates, who must be at least 21 years of age, are eligible). Youth ages 15 to 17 may serve as tellers’ helpers/observers, but cannot be entered in the Online Balloting System (OBS) as tellers. The tellers’ tasks include:

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🔗If using OBSfor the elections

, attending the OBS training for tellers and following the instructions they receive at their training for tallying the election (Note that OBS automatically calculates the election results for the chief teller, and those results must be approved online by the Assembly’s representative. After the election results have been approved and submitted, the final election report is automatically entered into eMembership2 by the OBS system and can be immediately downloaded for the Assembly’s records from OBS.)

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Obtaining all absentee ballots sent ahead of time and bringing them unopened to the election meeting

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Making available at the election meeting the list of those eligible to be elected

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Explaining the election process to the assembled voters

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Asking those in attendance at the Annual Meeting which of the election results they wish to have announced (see the “Announcing Election Results” section below for further details)

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Collecting ballots at the election meeting

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Confirming that each ballot is valid

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Counting ballots and completing the “Tellers’ Report” section of the “Local Spiritual Assembly Election Form,” which can be accessed in the national member services website at https://www.bahai.us/community/elections/ridvan-elections

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Reporting the election results to those gathered at the Annual Meeting, as earlier agreed upon, and ensuring that a majority of those present accept the results

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Giving the “Local Spiritual Assembly Election Form” to whomever the previous Assembly had appointed, or to the new Assembly’s temporary contact, so that it can be certified and submitted to the National Assembly

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Providing the physical ballots to the Local Assembly, to be retained for at least six months In addition, the chief teller is responsible for organizing the work of the tellers, announcing the results of the election, ensuring the accuracy and completeness of the “Tellers’ Report” section of the “Local Spiritual Assembly Election Form,” and signing the completed form.

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Local Assembly and Registered Bahá’í Group Formations and Changes — Ch. 6

🔗Using the Online Balloting System (OBS)

Illustrated user guides and training videos on how to use the Online Balloting System (OBS) are available at https://helpcenter.obsbahai.org/.

🔗Casting Ballots Using OBS

The Online Balloting System (OBS) allows for the casting of both absentee and in-person ballots. OBS also facilitates casting of ballots by those who are blind. Any ballot cast through OBS supersedes all other ballots, as the online system preserves the secrecy of the ballot and cannot be changed once the ballot has been submitted. Ballots cast online before the election meeting are counted as absentee ballots.

There are two easy ways eligible voters can access OBS with their Bahá’í IDs and passwords (BOSA): 1) Log in to www.bahai.us/community/login. Once logged in, click on the Tools icon on the upper right- hand side of the page and select “Online Balloting System (OBS)” from the drop-down menu; or 2) Log in directly to http://obsbahai.org/.

After logging in, voters simply follow the system’s prompts to cast their ballots.

🔗Tellers’ and Assembly Representatives’ Roles When Using OBS

When using OBS, the roles of the chief teller and assistant chief teller(s) include setting up one or more telling stations (each with a dedicated computer) with two tellers each, overseeing all aspects of paper ballot counting including voter verification and ballot entry (additional tellers may help with this step), and merging of the results from paper ballots with those from online ballots. Please note that large gatherings (where in person voting occurs using paper ballots) would benefit from two or more telling stations to accommodate several telling stations for inputting paper ballots data. If there is a tie to be broken by taking a vote, OBS can facilitate that process. The total results will be visible to the Secretary or another officer of the Assembly for review and final approval before submitting. Once the Secretary (or another Assembly officer) approves the election results in OBS, the system automatically sends the results to eMembership2, the chief teller, and the Local Assembly for reporting to the community.

Detailed instructions for Assembly officers and tellers on using OBS can be accessed at https://helpcenter.obsbahai.org/.

Election Procedures — Tellers and Telling Procedures — Tie Votes — Ch. 2

🔗Absentee Voting and Preserving Secrecy of Ballots

The same procedure in voting should be followed, namely, the ballot should be placed and sealed in an unmarked inner envelope and that envelope placed in an outer envelope marked with the name of the voter.
The Universal House of Justice, from a message dated January 21, 1973, to all National Spiritual Assemblies

For those friends who are unable to attend the unit convention, arrangements may be made to receive their ballots at the Nineteen Day Feast or a specially designated venue, or by mail. Ballots may also be accepted by telephone, email, text message, or online, if the institution overseeing the election is able to reliably identify the person who is voting and to preserve the secrecy of the ballot.
Letter written on behalf of the Universal House of Justice, dated August 4, 2016, to all National Spiritual Assemblies

In determining whether to accept a ballot submitted by one of these methods [telephone, email, text message, or online] by a believer not present at the election, a primary responsibility of the institution overseeing the election is to reliably identify the person who is voting and to preserve the secrecy of the ballot so that not more than one person, in addition to the voter, knows whom he or she voted for. It is for the institution concerned to decide, in light of the conditions and circumstances that surround each case, whether such methods of voting should be permitted and, if so, who should receive the ballots.
Letter written on behalf of the Universal House of Justice, dated March 18, 2020, to a National Spiritual Assembly

If mailed, the absentee ballot should be posted far enough in advance to ensure its receipt prior to the election date. Only those absentee ballots which arrive at the designated postal address or site of the balloting by the scheduled time of the election can be considered valid. Those that arrive late cannot be counted.

Depending on the capacity of the Assembly organizing the election, alternative methods of casting ballots may be used, such as voting online through OBS or by phone, email, or text. Each Assembly will need to determine which alternative methods of submitting absentee ballots it is able to facilitate and to set a deadline for receiving absentee votes. It will then need to convey this information to the local believers. If the Assembly decides that absentee votes can be submitted by phone, email, or text, it will also need to convey the phone number and/or email address by which these votes can be cast. Once received by the designated person—whether the chief teller, Assembly secretary, or another individual chosen by the institution overseeing the election—absentee votes submitted by phone, email, or text must be recorded on a paper ballot and placed in an unmarked envelope, which will then need to be enclosed in a larger envelope with the voter’s name on it. This will be treated in the same manner as a ballot received by postal mail or one that is delivered by hand.

🔗Assistance in Completing a Ballot

An eligible voter who is unable to fill out a ballot (for example, someone who is blind or whose English is very limited) may contact a person designated by the Local Assembly to accept the ballots (usually the chief teller or the secretary of the Assembly) for assistance. This person should then make arrangements for someone who is trustworthy and understands the need for confidentiality to complete the ballot in accordance with the voter’s needs. It may be useful to select a youth, who is ineligible for election, to assist in this way.

🔗Correct Number of Votes Must Be Cast by Each Voter

Inasmuch as Spiritual Assembly membership, according to the principles of Bahá’í Administration, has been limited for the present to nine members, it follows that no electoral vote can be effective unless it is cast for exactly that number. It is, therefore, the sacred duty of every Bahá’í elector to cast nine votes, neither more nor less, except under special circumstances so as to insure that the results of the elections for the Spiritual Assembly will be effective and on as wide a basis of representation as possible.
Letter written on behalf of Shoghi Effendi, dated March 27, 1940, in Unfolding Destiny , p. 138

A ballot for the annual election of the Spiritual Assembly is only valid if exactly nine different people are listed. Including more or fewer than nine names, or listing the same name more than once, invalidates the entire ballot.

🔗Election with Less Than a Quorum

No quorum is required in the holding of an election for a Local Spiritual Assembly. This rule also applies in the case of by-elections. The mere fact that less than nine vote for the members of the Local Spiritual Assembly does not invalidate the election.

As you know, the National Assembly can always look into the circumstances surrounding a Local Spiritual Assembly election and use its discretion in determining whether, considering all circumstances, the existence of the Local Spiritual Assembly should be recognized.
The Universal House of Justice, from a letter dated April 16, 1969, to a National Spiritual Assembly, in Lights of Guidance , no. 41

Even if the number of people voting is very low, as long as all of the eligible voters have been properly notified of the election meeting, the election should proceed. If fewer than five total votes are cast, or if fewer than three votes are cast in person, it is very helpful to provide an explanation of the circumstances, along with the “Local Spiritual Assembly Election Report Form,” to the National Assembly. The information will then be reviewed, and a decision will be made as to whether to recognize the Assembly. In the meantime, those elected should begin to carry out the Assembly’s duties and responsibilities.

🔗Tie Votes

In case by reason of a tie vote or votes the full membership of an elected body is not determined on the first ballot, then one or more additional ballots shall be taken on the persons tied until all members are elected. The Universal House of Justice, The Constitution of the Universal House of Justice, Article VI

If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favor of the minority, be it racial or otherwise.... every organized community enlisted under the banner of Bahá’u’lláh should feel it to be its first and inescapable obligation to nurture, encourage, and safeguard every minority … within it. So great and vital is this principle that in such circumstances, as when an equal number of ballots have been cast in an election, or where the qualifications for any office are balanced as between the various races, faiths or nationalities within the community, priority should unhesitatingly be accorded the party representing the minority, and this for no other reason except to stimulate and encourage it, and afford it an opportunity to further the interests of the community.
Shoghi Effendi, The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), p. 35

There are so many varieties of situations which can occur in respect to minorities, and in so many different circumstances in different parts of the world, that it is impossible to lay down a hard and fast rule. The two guiding principles are the beloved Guardian’s statement, which is well known to you, and it’s concomitant that whenever there is doubt as to what is a minority or whether all other matters are equal a re-vote should be taken.
The Universal House of Justice, from a letter dated September 27, 1973, to a National Spiritual Assembly

Where there is doubt further balloting will allow every voter present to participate.
The Universal House of Justice, from a letter dated January 25, 1967, to a National Spiritual Assembly

Regarding your question about the breaking of tie votes, a balloting to break such a tie vote for members of a Spiritual Assembly may be held after the first day of Riḍván if necessary, but obviously, the day of balloting should not be delayed too long.
The Universal House of Justice, from a letter dated July 4, 1972, to a National Spiritual Assembly, in Lights of Guidance , no. 47

A tie vote occurs in the election of an Assembly when two or more persons receive the same number of votes and there are more persons voted for in the tie than there are remaining openings on the Assembly. Examples are a tie between two people for the ninth opening on the Assembly or a tie between three people for the eighth and ninth openings.

A second ballot to break the tie should be cast by those present at the election meeting, but if one of the persons involved in the tie represents a racial minority, as defined by the National Spiritual Assembly (and further explained below), that person should be given priority without question.

If none of those who are tied are a minority, or if it is not clear whether a person is a minority, the community should vote again, with the vote restricted to only those who were tied. Similarly, if more than one person involved in the tie represents a racial minority, a re-vote should be held to choose among just those minorities who have tied.

If only a small portion of the community is still present when the results and the need for a re-vote are announced, and the outgoing Local Assembly members who are present, in consultation with the tellers, feel that the number of remaining participants is so low that any such vote would not be representative of the community, a new election meeting should be scheduled to break the tie (possibly immediately before or after the next Feast, for example). A new election call would generally need to be sent out, giving 15-days’ notice, as would be done for a by-election. The election call should include just the names of those who were tied (with no other names on the ballot) and should specify how many people to vote for.

🔗Definition of a Minority for Bahá’í Election Purposes

[T] he definition of a minority in any locality is in the discretion of the National Spiritual Assembly. It is clear that pioneers from other lands should not be regarded as belonging to a minority, neither do the categories quoted by the Guardian in The Advent of Divine Justice , namely, “faith, race, class or nation,” include sex. The overriding principle is always that if there is any doubt as to whether the minority principle should be invoked, then a further ballot should be taken.
Letter written on behalf of the Universal House of Justice, dated March 5, 1986, to a National Spiritual Assembly, in Lights of Guidance , no. 84

The National Spiritual Assembly has determined that the question of what constitutes a minority for the purpose of resolving tie votes in Bahá’í elections is to be determined according to race. At this time, the following groups are identified as racial minorities: American Indian/Alaska Native, Asian, Black/African American, Native Hawaiian/other Pacific Islander, and Latino/Hispanic. Individuals of mixed race are also considered to be minorities.

At this point, inclusion of other ethnic groups, such as Persians, is not in keeping with this intent. The minority categories for tie-breaking are based upon national patterns and apply regardless of the racial/ethnic breakdown of an individual Bahá’í community or in a specific governmental jurisdiction.

🔗Mistake in Counting Ballots

In the event that a mistake in counting ballots occurs that is not discovered until after the election, the new Assembly should meet as soon as possible to consider and correct the situation.

If the error involves unopened ballots that were received on time and should have been counted, they should be opened in the presence of the convened Assembly. The newly counted votes can then be added to the earlier results to see whether there is any change in Assembly membership. If the recount results in a tie that cannot be resolved through the principle of giving the tie to a person from a minority group, a new election would need to be scheduled to choose between those who have tied.

Should correcting the error result in a change in Assembly membership, the corrected results must be reported as soon as possible to the community and to the National Spiritual Assembly.

🔗Invalid Ballots Entire Ballot Invalid

Under certain conditions an entire ballot may be declared invalid. These are: (1) More than nine names on ballot paper; (2) Less than nine names on ballot paper; (3) Duplication of names.
The Universal House of Justice, from a letter dated July 29, 1971, to a National Spiritual Assembly, in Lights of Guidance , no. 82

If the inner envelope containing the ballot has any markings identifying the voter, the ballot is considered invalid.

🔗Only Part of Ballot Invalid

Under other conditions, because of specified irregularities, one or more of the names may be invalidated but the rest of the ballot would be considered valid. These irregularities are: (1) A name not identifiable, or illegible; (2) The name of an ineligible person, such as a youth or person not resident in the jurisdiction of the voting area, provided of course that each ballot contains no more or less than nine names and no name has been duplicated.
The Universal House of Justice, from a letter dated July 29, 1971, to a National Spiritual Assembly, in Lights of Guidance , no. 82

🔗Election of a Believer Who Has Moved out of the Community or Passed Away

If, after the Assembly is elected, it is discovered that a person elected to the Assembly moved out of the community or passed away prior to the election, then only the votes cast for that individual must be considered invalid. The remaining names on the ballot should still be counted.

🔗Preservation of Ballots

He considers that the National Spiritual Assembly has every right to examine the ballots if there is some doubt as to the election having been properly conducted. By “preservation” of the ballots is meant that they are preserved in the national files.
Letter written on behalf of Shoghi Effendi, dated March 14, 1947, to a National Spiritual Assembly, in Letters from the Guardian to Australia and New Zealand, 1923-1957 , p. 66

Local Assemblies should retain the voting materials (such as the ballots that were received and tally sheets) for six months after an election in the event that any questions arise. After six months it is within the Assembly’s discretion to dispose of them.

🔗Announcing Election Results

As to whether a voter in a Bahá’í election has the right to know how many votes he may have received in that election even if he was not elected, it is inappropriate for an individual to raise such a question....

The procedure which applies in the reporting of the results of a Bahá’í election is as stated in the letter of 16 December 1965 addressed to your National Assembly by the Universal House of Justice and is recited as follows for your ready reference:

Normal Convention procedure would call for a tellers’ report announcing the names of the nine believers elected to the National Spiritual Assembly plus statistical information as to the balance of the votes cast. However, if the Convention votes to have the complete report of the tellers, or any part of it, the Convention is entitled to have the information which will thereupon be presented by the tellers in accordance with the vote of the Convention.
Letter written on behalf of the Universal House of Justice, dated May 4, 1984, to a National Spiritual Assembly

As you are no doubt aware there is no provision in Bahá’í procedure for the election of alternate[s]....
The Universal House of Justice, from a letter dated December 30, 1974

Preferably before the ballots are cast, or before the election results are announced, the chief teller asks how the electors gathered wish to have the results announced. The electors may choose between two options, either a) to have just the names of each member elected and the number of votes each received, plus statistical information on total participation (i.e., the number of in-person, absentee, and invalid ballots cast) announced, or b) in addition to the information in option a, to also hear the names of the individuals receiving the next highest number of votes (for example, the next two or more), or their names and the number of votes each received, or the complete tellers’ report with the names and vote counts of everyone who was voted for and the number of votes each received.

After the tellers' report is given orally, it needs to be accepted by a majority of those present at the Annual Meeting.

Please note that individuals receiving the next highest number of votes in Bahá’í election are not considered alternates or runners-up. The decision of how to report the election results is usually determined by a show of hands. After the meeting, the Assembly shares the names of the nine elected members of the Spiritual Assembly with the entire community.

🔗Community Acceptance of Results

Once Assembly elections are over, the results should be conscientiously and unquestionably accepted by the entire body of the believers, not necessarily because they represent the voice of truth or the will of Bahá’u’lláh, but for the supreme purpose of maintaining unity and harmony in the Community. Besides, the acceptance of majority vote is the only effective and practical way of settling deadlocks in elections. No other solution is indeed possible.
Letter written on behalf of Shoghi Effendi, dated July 10, 1939, to an individual believer, in Lights of Guidance , no. 46

🔗TWO-STAGE ELECTION PROCESS

Where systematic effort has been made to stimulate conversations in a community about the formation of the Local Assembly and its purpose, and to sustain those conversations year after year, the strength of the elected body and the dynamism of community life reinforce each other.

This reciprocal effect has been especially noticeable over the last two years in places where we have approved the adoption of a two-stage electoral process for a Local Spiritual Assembly, an approach which traces its origins to instructions given by ‘Abdu’l-

Bahá to the Spiritual Assembly of Ṭihrán.... Similar in many respects to the election of a National Spiritual Assembly, it involves the division of a locality into units from each of which one or more delegates are elected, after which the delegates elect the members of the Local Assembly.

As the number of Bahá’ís residing in a locality grows large and the community’s capacity for managing complexity increases, the case for implementing a two-stage electoral process becomes commensurately stronger.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

[T] he introduction of a two-stage election should be considered as part of your overall effort to foster the development of Local Assemblies in the context of expansion and consolidation of the Faith. As communities continue to grow, and as Local Assemblies advance in their capacity, you will need to consider when a community is ready for a two-stage election process. Such a community, as you know from experience, would need to be sizeable; at this point in the development of the Cause, the minimum number of believers eligible to vote should be some four hundred. In determining if conditions are propitious for such a step, you would naturally wish to consult with the Counsellors and, where applicable, seek the views and assistance of the Regional Bahá’í Councils. Kindly also keep the House of Justice informed every time you decide to introduce a two-stage election in one or more localities.
Letter written on behalf of the Universal House of Justice, dated February 15, 2022, to the National Spiritual Assembly of the United States

🔗PREPARATION FOR TWO-STAGE ELECTIONS

🔗Defining Local Electoral Units

In each locality where a two-stage election occurs, the Local Spiritual Assembly is elected by 19 delegates, who are in turn elected by the members of the Bahá’í community assigned to specific electoral units within that locality. To facilitate the election of the delegates, the locality must be divided into local electoral units. It is preferable that each local electoral unit be represented by two delegates, but since there are to be 19 delegates in total, one unit will need to be represented by either one delegate or three delegates (depending on which arrangement would best suit the distribution of voters within the locality). Thus, the locality will be divided into either nine units (eight units with two delegates and one with three delegates) or ten units (nine units with two delegates and one with one delegate).

The Local Assembly, in consultation with its Auxiliary Board members and other collaborators of the community-building process, determines the boundaries of the electoral units in its locality. Each delegate, ideally, would represent an equal number of voters, so a good first step in configuring the local electoral units is to calculate the target number of voters to be represented by each delegate. This can be done by dividing the total number of eligible voters by the total number of delegates (19). Since most units are to be represented by two delegates, the target number of voters for most electoral units would then be twice the target number to be represented by each delegate; while in the unit with one or three delegates, the target number of voters would be one or three times respectively the target number to be represented by each delegate. If possible, the actual number of voters in each unit should be within plus or minus 5% of the unit’s target number of voters.

If the locality has already been divided into sectors (for example for the Nineteen Day Feasts) or if certain areas of the community work together closely, this needs to be taken into consideration when defining the local electoral units. One of the most common methods for defining sectors and local electoral units is by using zip codes, though in some cases, given the demographics, zip code areas may need to be split. There are also other ways in which the units could be defined. In some cases, it may make sense to use neighborhoods or school districts, or to use a highway, river, or some other geographic feature as a boundary between units. Another consideration may be the means of transportation available, since good transportation within a unit may help boost participation in the local delegate election. The boundaries for the local units are to be set up in eMembership2.

For technical assistance related to mapping and membership information, the Local Assembly should designate one or two representatives to contact a member of the Bahá’í National Center’s Information Technology Department (at

IT-maps-support@usbnc.org or 847-733-3562), so that a video conference can be arranged. A mapping application has been created so that each community can review its membership numbers by Feast areas and zip codes. It is a helpful tool for determining the configuration of the units.

After the units have been set up, those who move into or within the locality will automatically be included in one of the local electoral units based on the location of their new residence once their address has been updated through eMembership2. Maps of each unit can be provided for distribution within the community. In addition, lists can be produced of the eligible voters, and of those who are eligible to be elected, within each unit.

It is not necessary to update the local electoral units each year, but fluctuations in population over time may make it difficult to stay within 5% of the target ranges noted above, particularly when the target numbers are lower. Thus, the numbers of believers eligible to vote in each unit can be reviewed periodically, for example every five years, and the units can be adjusted as needed.

🔗Educating the Community about the Electoral Process

Local Assemblies, in collaboration with their Auxiliary Board members and Regional Bahá’í Councils, are strongly encouraged to assist community members in developing a deeper understanding of the evolution of the Bahá’í Administrative Order, the purpose of the institution of the Spiritual Assembly, the sacredness of Bahá’í elections, and the importance of participating in the elections. A team within each electoral unit should be assigned to systematically work on this. The conversations this team facilitates can also include friends of the Faith who are deemed receptive and ready, in the event they may wish to better understand the Bahá’í Administrative Order or even to formally register as members of the Bahá’í community so as to be eligible to participate in the election.

Assembly’s Duty to Educate the Friends during the Year — Ch. 2

🔗Appointing Tellers for Each Local Electoral Unit

By early March, the Assembly needs to identify and appoint a chief teller and at least two or more tellers from each unit who will receive and tally the votes at the unit level and report the results to the friends at the unit gatherings, and then to the Local Assembly. Tellers are to be chosen only from among the voters of the local unit, which includes registered Bahá’ís who are at least 18 years old. Believers between 15 and 18 years of age may serve as assistants to the tellers. Those friends appointed by the Local Assembly to chair the delegate election gatherings must be at least 21 years old.

During the election, the friends can vote by paper ballot or online using OBS. Provisions need to be made for the chief tellers to receive absentee ballots by mail (and possibly by email and/or phone as well, if the Assembly wishes to offer this option).

Election Procedures — Preparation for Election at Annual Meeting — The Online Balloting System (OBS) — Ch. 2

Election Procedures — Tellers and Telling Procedures — Using the Online Balloting System (OBS) — Ch. 2

🔗Setting Date and Time(s) for Delegate Elections in Local Electoral Units

All the delegate elections within the locality are to occur on the same day during the second week of April, (depending on when Naw-Rúz occurs as set out below), but they can be held at different times that day. If unforeseen circumstances require a change in day and time, assistance is available through OBS chat support. These local unit gatherings for the election of delegates are to occur separately from the Nineteen Day Feast of Jalál (which may be held as early as sunset on April 7 or 8, depending on which day the Feast occurs that year).

When Naw-Rúz falls on March 19, the election call is to be sent between March 23 and March 30, with the elections scheduled to occur, all on the same day, during the week of April 8 through April 15.

When Naw-Rúz falls on March 20, the election call is to be sent between March 24 and March 31, with the elections scheduled to occur, all on the same day, during the week of April 9 through April 16.

🔗Locations for the Electoral Unit Gatherings

Locations for a gathering within each of the electoral units need to be determined by the Local Assembly. These locations should have reliable internet access for telling purposes.

🔗ELECTION CALL

The election call procedures are generally the same as those for standard Assembly elections at Riḍván, except that the election call, along with the Annual Report if possible, need to be distributed earlier—at least 15 days before the date that the Assembly chooses to hold the unit elections. For example, if April 8 is chosen for the election, the election call needs to be distributed by March 23; if April 15 is chosen, the election call needs to be distributed by March 30, etc. It may be distributed more than 15 days before the election.

The election call should describe the provisions made for the chief tellers to receive absentee ballots by mail (and possibly by email and/or phone as well, if the Assembly wishes to offer this option). OBS is available for absentee voting online before the delegate election gathering, for in-person online voting at the gathering, as well as for voting to break a tie, if needed.

🔗FIRST STAGE OF TWO-STAGE LOCAL ASSEMBLY ELECTIONS

🔗Program for the Unit Gatherings for Electing Local Delegates

The program for the unit gatherings is to be developed in consultation with the Auxiliary Board members. A spiritual atmosphere can be established through thoughtfully planned devotions followed by the casting of ballots. Other elements, including consultation, can also be incorporated. The Assembly is encouraged to have its Annual Report available to the friends in time for the local delegate elections.

During the delegate election, the friends can vote by paper ballot or online using OBS. Only adults who will be 21 years old or older, as of the day of the election, are eligible to be elected as delegates.

🔗Processing and Reporting Local Delegate Election Results

The procedures for voting, tallying the ballots, and reporting the results are generally the same as those for standard Local Assembly elections, with the exception of the procedure for resolving tie votes. The unit tellers need to tally ballots through OBS. The Assembly’s secretary (or if necessary one of the Assembly’s other officers) also needs to confirm each individual unit’s results in OBS for

🔗all of the units

. When this is done, OBS will automatically send the results of the delegate elections to the Membership Office at the Bahá’í

National Center. The unit tellers are to announce the election results at their unit gatherings and by email to all the friends residing in their units (or only by email if circumstances prevent an in-person gathering). Once the delegates for each unit have been elected, the Assembly announces their names to the entire community.

Election Procedures — Tellers and Telling Procedures — Ch. 2

🔗Resolving Tie Votes in the First Stage of Two-Stage Elections

Unlike in standard Local Assembly elections, tie votes in local delegate elections are to be decided by drawing lots at the local unit gatherings in cases when the tie cannot be resolved by the principle of minority selection. This involves writing the names of those individuals who are tied on separate slips of paper, which are folded and placed in a receptacle. The person whose name is then drawn will be a delegate for that unit.

🔗SECOND STAGE OF TWO-STAGE LOCAL ASSEMBLY ELECTIONS

An important determination with regard to the voting by the delegates is whether they will send their ballots to a place or person designated by the Local Assembly, or whether it would be preferable for them to gather in one place to discharge their spiritual prerogative. Should you decide that the holding of a gathering would be advantageous, it is of paramount importance to ensure that a spiritual atmosphere prevails throughout the course of the event; however, there would be no need to have consultative sessions, such as those that take place during the National Convention. Whatever procedures are put in place, the entire process should be completed by the First Day of Riḍván, at which time an announcement would be made to the community of the nine believers elected to the Local Assembly.
Letter written on behalf of the Universal House of Justice, dated February 2, 2022, to the National Spiritual Assembly of the United States

In light of the above guidance, the National Spiritual Assembly has decided that the delegates should gather in one place at the beginning of the First Day of Riḍván , soon after sunset on that evening, to elect the new

Local Assembly.

For this gathering of delegates, the Assembly in consultation with the Auxiliary Boards should aim to create a spiritually uplifting atmosphere. The opening devotional program is to be followed immediately by the casting of ballots. After the voting has taken place, other elements may follow, such as additional devotions, music, and fellowship. According to the guidance of the Universal House of Justice, these gatherings should not include a session for consultation.

From among the elected delegates, the Local Assembly will appoint three tellers, one of whom is to serve as chief teller, in preparation for the election of the Assembly.

If the election of the Spiritual Assembly by the delegates results in a tie that cannot be resolved by the principle of minority selection, then the delegates will cast votes to choose between those individuals who are tied. Any delegate not present in person is to be contacted, if possible, to vote again, along with the delegates present, to break the tie. OBS is available to resolve tie-breaking votes.

For the election of the Spiritual Assembly, the tellers must tally the results through OBS, and the Assembly’s secretary (or if necessary one of the Assembly’s other officers) still needs to confirm the results in OBS. The election results are shared by the tellers with the friends present at the Spiritual Assembly election and with the outgoing Assembly. The results are also automatically emailed through OBS to the Local Assembly and are to be retained in the Assembly’s records. The Membership Office automatically receives the election results through OBS as well. The newly elected Assembly will announce the results to the entire community. In addition, the National Assembly would appreciate receiving a report of any insights about the two-stage election process and any additional comments concerning the elections that may help to improve the process in the future.

Election Procedures — Tellers and Telling Procedures — Ch. 2

Election Procedures — Tellers and Telling Procedures — Tie Votes — Ch. 2

🔗BY-ELECTION PROCEDURES FOR LOCAL ASSEMBLY ELECTED BY TWO-STAGE PROCESS

If a vacancy on the newly elected Assembly occurs during the 12- day Festival of Riḍván, it is to be filled by the person who received the next highest number of votes, and the change is to be reported to the Membership Office.

If a vacancy occurs after Riḍván, the delegates will need to elect a new member to fill it, which can be done by absentee ballot. At the time of the by-election, if one or more of the delegates are no longer eligible to participate, for example because they have moved out of the community, there is no need to replace them. Instead, the remaining delegates will vote to fill the vacancy. OBS is available for by-elections and will automatically report the election results to the Membership Office. If OBS is not used for the by-election, the standard “Local Spiritual Assembly By-Election Report Form” may be used to report the change to the Membership Office.

🔗See also:

By-Elections — Ch. 2

🔗ASSEMBLY FORMATION BY JOINT DECLARATION

The National Bahá’í Constitution specifies: “When … the number of Bahá’ís in any authorized civil area is exactly nine, these shall on [the First Day of Riḍván] of any year, or in successive years, constitute themselves the Local Spiritual Assembly by joint declaration. Upon the recording of such declaration by the Secretary of the National Spiritual Assembly, said body of nine shall become established with the rights, privileges and duties of a Local Spiritual Assembly …”. It can therefore be seen that it is the duty of every Bahá’í in such a situation to take part in the joint declaration. If a Bahá’í, however, refuses to do so he should be helped to realize that he has committed a grave dereliction of his Bahá’í duty. In this stage of the development of the Cause a National Spiritual Assembly should not, generally, deprive a believer of his voting rights for such an offense, but should lovingly and patiently educate the friends in the importance of their responsibilities.
The Universal House of Justice, from a letter dated October 12, 1969, to a National Spiritual Assembly, in Lights of Guidance , no. 19

When the Spiritual Assembly is to be formed for the first time [by joint declaration] and one or more of the adult believers refuses to join in the declaration, the Spiritual Assembly cannot be formed.
Letter written on behalf of the Universal House of Justice, dated December 2, 1980, to a National Spiritual Assembly, in Lights of Guidance , no. 18

When a Local Spiritual Assembly is to be re-formed by joint declaration, the failure or refusal of a believer to take part in the joint declaration would not be a bar to the re-formation of the Assembly. The way the declaration is made is within the discretion of the National Spiritual Assembly to determine, and it may or may not require signatures.

It is not necessary that all nine members sign the joint declaration together. One or more may happen to be physically absent on the first day of Riḍván and in such cases the absent members could sign the declaration at a later date, or take part in the joint declaration in such a manner as the National Spiritual Assembly may decide.
Letter written on behalf of the Universal House of Justice, dated August 10, 1987, to a National Spiritual Assembly

If a Local Spiritual Assembly is being formed by joint declaration, all members should sign the “Local Spiritual Assembly Joint Declaration Report Form” available through the national member services website at https://www.bahai.us/community/elections/ridvan-elections. Those who are unavailable to sign on the First

Day of Riḍván may sign their names earlier or later.

If all signatures cannot be obtained or if any difficulties arise, the Assembly should still reform and send the joint declaration form to the National Spiritual Assembly as soon as possible after Riḍván. The Local

Assembly should include a letter explaining any difficulties and give the reasons for any missing signatures. The joint declaration should be considered valid unless the community is notified otherwise by the National Assembly.

🔗ACTIONS AFTER ASSEMBLY ELECTION REPORTING ANNUAL ELECTION RESULTS

The result of the election shall be reported by the Spiritual Assembly to the National Assembly. By-Laws of the National Spiritual Assembly of the Bahá’ís of the United States: By-Laws of a Local Spiritual Assembly , 2021, Article XI, Section 5

For those communities using OBS for their elections, the election results are automatically reported in the eMembership2 system after the election has been correctly closed in OBS, and no further action is needed.

For communities not using OBS, immediately following the election, the appropriate election forms should be completed by the chief teller and a member of the newly elected Spiritual Assembly (a certifier), who will submit the results to the National Assembly. Election report forms and instructions are generally available on the national member services website (https://www.bahai.us/community/elections/ridvan-elections) about two months before Riḍván. The election report form calls for a temporary contact for the Assembly to be designated. Generally, this can be decided immediately following the Annual Meeting by the newly elected Assembly members who are in attendance. Submitting the election results through eMembership2 is preferable, but this can be done only by someone who had been serving as an officer or eMembership2 assistant during the previous year.

If any unusual or extenuating circumstances were involved in the Assembly’s formation, an explanation of the circumstances should be submitted to the National Assembly with the election report form or the joint declaration form. Communities without internet access may request forms from the Membership Office at the Bahá’í National Center and return them by mail to Bahá'í National Center Office of Membership and Records 1233 Central Street Evanston, IL 60201-1611 or by fax to 847-733-3543.

Regardless of whether the completed election report form is submitted through eMembership2, by mail, or by fax, a printed copy of the signed, completed form should be retained in the Assembly’s permanent files.

🔗NATIONAL ASSEMBLY RECOGNITION OF FORMATION

🔗Automatic Recognition of Assembly Election

Elected Assemblies that submit complete election results via OBS or eMembership2 will be

🔗automatically

recognized if the following requirements have been met:

•

The election was held on the First Day of Riḍván.

•

The meeting was held within the Assembly’s jurisdiction.

•

The election call was mailed or handed out to all adult registered members in the community at least fifteen days before the election.

•

At least three ballots were cast in person, and at least five ballots were cast in total.

•

The chief teller was registered in the American Bahá’í community, had full administrative rights, and was at least 18 years of age.

•

The “Local Spiritual Assembly Election Report Form” was completed in full. Even if some of these requirements were not met, it may be possible for the Assembly to be recognized. An explanation of any unusual or extenuating circumstances involved in the formation of the Assembly should be submitted to the National Assembly with the election report form or the joint declaration form.

Whether or not eMembership2 is used to report the election results, the completed and signed election report form should be retained in the Assembly’s permanent records.

Once an election or joint declaration takes place, it may be considered valid and the Assembly can begin functioning. The Local Assembly should continue to operate unless advised by the National Assembly, following receipt of the formation report, that the Assembly cannot be recognized.

🔗Formation May Be Postponed in Exceptional Cases

Shoghi Effendi feels that in any locality where the number of adult believers reaches nine, a local Assembly should be established. He feels this to be an obligation rather than a purely voluntary act. Only in exceptional cases has the National Spiritual Assembly the right to postpone the formation of an Assembly if it feels that the situation does not warrant such a formation. This right, however, should be exercised if the situation absolutely demands it.
Letter written on behalf of Shoghi Effendi, dated April 11, 1931, to a National Spiritual Assembly, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 46

🔗Unusual Circumstances Affecting Assembly Formation Election of a Believer Who Has Requested No Mail

If a person who has requested no mail is elected to serve on the Assembly, please contact the Office of Community Administration (community@usbnc.org or 847-733-3485) at the Bahá’í National Center for assistance.

🔗Election of a Believer Who Has Withdrawn from the Faith

[I] f, prior to local elections an enrolled believer withdraws from the Faith and this leads to the removal of his name from Bahá’í membership, and yet he is subsequently elected to the Local Assembly, such votes as have been cast in his name are disregarded without invalidating the remaining votes on the ballots. If, however, the process of withdrawal has not taken place, that is, the believer refuses on the day of election to participate and expresses then his desire to withdraw from the community, and yet he is subsequently elected to the Assembly, since his withdrawal is generally unknown to the friends, in such a case the remaining eight elected members should meet, consider the withdrawal, and if his name has to be removed from Bahá’í membership, a by-election should be held to fill the vacancy.
Letter written on behalf of the Universal House of Justice, dated December 11, 1979, to a National Spiritual Assembly, in Lights of Guidance , no. 48

By-elections — Ch. 2

🔗BY-ELECTIONS

When a vacancy occurs on the Local Assembly, a by-election should be called. The by-election should take place at a special meeting of the local Bahá’í community duly called for that purpose by the Local Assembly or by absentee ballot. Written notices are to be sent to all eligible adult members in the community at least 15 days in advance of the date of the election, with the name(s) of those resigning and a brief explanation of their resignation(s). If a list is made available of those eligible to be elected, the name(s) of the individual(s) whose vacancy(s) are being filled are not to be included, though the individual(s) would still be eligible for future elections unless exempted or restricted by the National Assembly.

For communities with two-stage elections, if a vacancy occurs on the Local Assembly during the 12-day

Festival of Riḍván, it will be filled by the person who had received the next highest number of votes. If the vacancy occurs after Riḍván, however, the delegates will need to elect a new member to fill it, and this can be done by absentee ballot. At the time of the by-election, if one or more of the delegates are no longer eligible to participate, for example because they have moved out of the community, there is no need to replace them. Instead, only the remaining delegates will vote to fill the vacancy. The tellers for the by-election are appointed from the delegates similarly to the annual election procedure.

By-elections can be set up using the Online Balloting System (OBS). The result of the by-election is automatically updated in eMembership2 and can be immediately downloaded from OBS.

A by-election is held only if there are more than nine adults in the community. Otherwise, any vacancy is filled automatically by the only other adult believer(s) in good standing and is to be reported in eMembership2 (in “Elections” and “LSA Non-Election Change”). Any changes in Assembly membership are to be recorded in the minutes.

Immediately following a by-election, an Assembly officer should complete the “Local Spiritual Assembly By-election Report Form” (available on the national member services website at https://www.bahai.us/community/elections/ridvan-elections) and submit the results, preferably through eMembership2, to the National Spiritual Assembly. Communities without internet access may request the form from the Office of Membership and Records (847-733-3445) at the Bahá’í National Center and return it by mail or fax.

Regardless of whether the completed by-election report form is submitted through eMembership2, by mail, or by fax, a printed copy of the signed, completed report should be retained in the Assembly’s permanent files.

If there are more than four vacancies on an Assembly, making it impossible to convene a quorum, a by-election cannot be held and other steps should be taken, as explained in the following section.

If a vacancy on the Assembly is created shortly before Riḍván, the Assembly is free to decide whether to proceed with a by-election or to leave the vacancy unfilled for the brief period of time until the annual election.

Election Procedures — Ch. 2

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Prolonged Absence of an Assembly Member — Ch. 4

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Local Assembly and Registered Group Formations and Changes — Ch. 6

🔗WHEN THERE ARE MORE THAN FOUR VACANCIES

acancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Bahá’í community duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the Spiritual Assembly impossible, the election shall be under the supervision of the National Spiritual Assembly.

By-Laws of a Local Spiritual Assembly , Article VIII, Section 2

If the number of vacancies on an Assembly makes it impossible to convene a quorum to arrange for a by-election, the National Spiritual Assembly should be contacted for instructions. An Assembly that has properly formed at Riḍván will remain an Assembly (rather than being downgraded to a registered Bahá’í group) until the following Riḍván, even if it is unable to meet. If there is a vacancy on the Assembly and an adult Bahá’í becomes part of the community, such as by newly registering as a Bahá’í or by moving into the community, he or she would automatically become an Assembly member. If the number of new residents brings the total membership above nine, a by-election should be held with the assistance of the National Assembly.

🔗ASSEMBLIES IN JEOPARDY OF DISSOLUTION

He feels that where the dissolution of an Assembly is in question each case should be treated separately in this sense, that if a member moves away permanently, leaving less than 9 to function, the Spiritual Assembly should not immediately be dissolved if they, its members, see an immediate remedy in view; in other words if they are going to confirm soon, or receive within a reasonable length of time, someone to take the person’s place, they need not give up assembly status. If they do, for insurmountable reason, fall below assembly status, then they can only be reconstituted on April 21st. Also if certain members temporarily absent themselves from meetings there is no need to dissolve the assembly; on the contrary the reluctant ones should be educated and encouraged to reassume their spiritual obligations as believers. A spiritual assembly is not based on 9 people being available for every single meeting but on 9 resident Bahá’ís doing their best to discharge their duty to the Spiritual Assembly when they are not prevented by illness or absence or some legitimate reason for doing so.
Letter written on behalf of Shoghi Effendi, dated March 31, 1945, to a National Spiritual Assembly, in Lights of Guidance , no. 22

Once formed, an Assembly continues to exist until the next annual election or until the National Spiritual Assembly acts to declare the Assembly dissolved. If the number of adult Bahá’ís in the community falls below nine, or if conditions arise that make it impossible for the Local Assembly to function, such as an inability to achieve a quorum, the facts should be reported to the National Assembly, the Regional Bahá’í Council, and the Auxiliary Board members. The Regional Bahá’í Council will assist the remaining active adult believers in determining what activities would be most conducive to the growth of the community and the re-formation of the Assembly.

🔗PREPARATION FOR LOSS OF ASSEMBLY STATUS

If, as Riḍván approaches, there is a strong probability that a Local Spiritual Assembly will not be able to re - form, the Assembly should decide how to handle the dissolution, should it occur. It has a responsibility to provide for an orderly process. The Assembly should develop a simple contingency plan according to the following guidelines, and then focus on promoting the expansion and consolidation of the Bahá’í community through its community-building activities.

🔗What To Do with Ongoing Personal Status Cases If Assembly Lapses

In the event a Local Assembly lapses, generally the National Assembly will assign responsibility for handling any ongoing cases to another Local Assembly. If the Assembly has personal status cases pending, it should briefly review them, make sure all information is up to date, and write a separate report or letter for each case to inform the National Assembly of the circumstances. Writing them separately helps to preserve confidentiality in recordkeeping.

If all efforts to preserve the Assembly fail, and its dissolution occurs, all parties involved in pending cases should be contacted and informed that the National Assembly will assign another Local Assembly to handle the matter. If the parties involved have a preference for another Assembly to handle their case, the lapsing Assembly should note this on the letter(s) or report(s) it sends to the National Assembly. It should then promptly mail the letter(s) or report(s) to the National Assembly, informing it directly of its change in status, and include copies (not originals) of all documents, including any new information, for any cases that have not been reported, along with any comments or recommendations the Local Assembly may have concerning the cases. Originals should be stored as described in the following section.

🔗What To Do with Assembly Records If Assembly Lapses

A willing Assembly member should be selected to store Assembly records until another Assembly is formed, maintaining the full confidentiality of the records. If the Assembly does not re-form within two years, or if no one is willing to continue storing them securely until another Assembly is formed, the records should be transferred to the National Bahá’í Archives at the Bahá’í National Center. If a situation arises in which the Assembly’s confidential records need to be accessed and the Assembly has not re-formed, the individual storing the records should refrain from accessing them and contact the National Spiritual Assembly for guidance. The National Archives may be contacted by email at archives@usbnc.org.

🔗JURISDICTIONAL BOUNDARIES OF LOCAL ASSEMBLIES

🔗DEFINITION OF A BAHÁ’Í LOCALITY

A Bahá’í locality is the area in which a Bahá’í community is situated. The jurisdiction of the Local Spiritual Assembly corresponds to the boundaries of the Bahá’í locality. Generally, the boundaries of Bahá’í localities follow those of the smallest unit of civil jurisdiction, such as the boundaries of an incorporated city, or, outside of a city, the boundaries of a township or county. The National Spiritual Assembly generally retains the distinction between unincorporated areas and incorporated areas by recognizing them as separate and distinct Bahá’í localities.

Whenever the boundaries for a locality are uncertain, boundary clarification and/or guidelines regarding boundaries can be requested from the National Assembly. It is important to note that postal addresses often do not accurately reflect civic boundaries, and therefore a believer’s Bahá’í locality cannot be determined by just the name of the city or town used in the mailing address. More accurate information is generally available from a local government agency, such as the clerk’s office of the village, town, township, city, or county.

In determining locality boundaries, the National Assembly cannot take into account the circumstances of particular individuals. It is not uncommon for believers to live near a civil boundary, and to find it inconvenient to participate in the locality in which they reside, or to prefer the community on the other side of the border. While they may participate in another community as guests, they cannot be full voting members of that community. The friends are encouraged to take responsibility for establishing or strengthening the Faith in whichever locality they reside.

🔗AREAS OF ASSEMBLY JURISDICTION

[W] ithin a municipal area, where the people resident in the area pay taxes and vote, the Assembly can be elected, and holds jurisdiction. Anyone living outside of that area is not a member of that Community, and cannot enjoy the administrative privileges of that Community.
Letter written on behalf of Shoghi Effendi, dated June 13, 1956, to a National Spiritual Assembly, in Letters from the Guardian to Australia and New Zealand , pp. 130-131

Among its more specific duties, a Local Spiritual Assembly shall have full jurisdiction of all Bahá’í activities and affairs within the local community, subject, however, to the exclusive and paramount authority of the National Spiritual Assembly as defined herein.

By-Laws of the National Spiritual Assembly of the Bahá’ís of the United States , 2021, Article VII, Section 3

Since a Local Spiritual Assembly has full jurisdiction over all Bahá’í activities and affairs within its local community, Assemblies that wish to hold a Bahá’í activity within another Assembly’s jurisdiction should first seek that Assembly’s approval. If the planned activity is to occur within the jurisdiction of a registered group rather than an Assembly, it would be courteous and appropriate to consult with the group about such plans ahead of time, even though the approval of the group is not technically necessary.

🔗BAHÁ’Í BOUNDARIES DETERMINED BY CIVIL BOUNDARIES

H e has already made it clear that the friends should in the discharge of their administrative functions associate only with the Local Assembly or group in the sphere of whose jurisdiction they have made their permanent home. It is for the National Assembly to define the limits and boundaries of each area, in case difference of opinion arises. As you point out in your letter it need not disturb any personal and spiritual relationships involved.
Letter written on behalf of Shoghi Effendi, dated August 25, 1927, to the National Spiritual Assembly of the United States and Canada

Regarding the formation of local Assemblies, the Guardian does not advise any departure from the principle that every civil community should have its own independent Assembly.
Letter written on behalf of Shoghi Effendi, dated July 5, 1936, in Bahá’í News , no. 102, p. 2

He does not feel it advisable to combine more than one town area in an Assembly, as you have suggested might be done. It is better for the friends to move, if possible, into one town’s limits, and form their Assembly that way, or concentrate their teaching work and wait until they have the requisite 9 members.
Letter written on behalf of Shoghi Effendi, dated December 30, 1948, to a National Spiritual Assembly, in Messages to the Antipodes , p. 262

He wishes me to stress the fact that from now on any group that is formed must belong to one civil community, as otherwise endless confusion and misunderstanding would ensue. The limits of each civil community must be clearly recognized, and no overlapping should be allowed under any circumstances.
Letter written on behalf of Shoghi Effendi, in Bahá’í News , no. 132, January 1940, p. 4

With regard to the establishment of Local Spiritual Assemblies, the fundamental principle established by the Guardian is that the jurisdiction of Local Assemblies should match the civic units in the land. The House of Justice has permitted exceptions to this fundamental principle in very large rural parts of a country. In such cases, it falls to the National Spiritual Assembly to fix the boundaries of the jurisdiction of Local Assemblies. Moreover, where the area designated as the jurisdiction of a single Local Assembly has a large population or is extensive in size, that Assembly could divide the community into smaller units which can serve as focal points of activity, including for the holding of the Nineteen Day Feast.
Letter written on behalf of the Universal House of Justice, dated December 19, 2020, to an individual

Shoghi Effendi allowed for unincorporated areas with distinct identities, which function much like villages or towns, to be considered separate Bahá’í localities. Thus, in some cases, areas that are designated as census-designated places (CDPs) by the U.S. Census Bureau have become separate Bahá’í localities by decision of the National Spiritual Assembly. Furthermore, the Guardian allowed large unincorporated areas, such as counties in the western states, to be subdivided based either on geography or voting districts determined by the county government. Such exceptions to civil jurisdictions are made after the National Spiritual Assembly fully reviews reports and recommendations received from relevant local and regional Bahá’í institutions.

🔗Changes in Boundaries

Suburban or unincorporated areas surrounding a central city or town can only be included in the Local Assembly area of the central entity if they are annexed by the civil authorities.
The Universal House of Justice, from a letter dated November 29, 1981, to a National Spiritual Assembly

If a Local Assembly discovers that the civil boundaries of its locality have changed or will change due to an annexation, merger, secession, or another action by the local government, the Assembly should promptly contact the Office of Community Administration at community@usbnc.org for advice on how to proceed.

🔗ELECTION OF REGIONAL BAHÁ’Í COUNCILS

The distinguishing effects of the establishment of Regional Bahá’í Councils are the following: It provides for a level of autonomous decision making on both teaching and administrative matters, as distinct from merely executive action, below the National Assembly and above the Local Assemblies.

It involves the members of Local Spiritual Assemblies of the area in the choice of the members of the Council, thus reinforcing the bond between it and the local believers while, at the same time, bringing into public service capable believers who are known to the friends in their own region.

It establishes direct consultative relationships between the Continental Counsellors and the Regional Bahá’í Councils.
The Universal House of Justice, from a message dated May 30, 1997, to all National Spiritual Assemblies

In accordance with local requirements and the condition of the Bahá’í community, the Universal House of Justice will decide which Regional Bahá’í Councils are to be formed by election and which by appointment….

Regional Bahá’í Councils formed by election: … The members of an elected Regional Bahá’í Council, who shall be nine in number, are elected from among all the adult believers in the region by the members of the Local Spiritual Assemblies in that region every year…

If there is a tie vote, the tie is to be broken by lot, in view of the impracticability of holding a revote in such a situation.

Any vacancy on a Regional Bahá’í Council should be filled by the person who had the next highest number of votes on the ballot in the preceding election.

Auxiliary Board members are not eligible for service on a Regional Bahá’í Council.

Regional Bahá’í Councils formed by appointment: … It is left to the National Spiritual Assembly to decide whether the number of members is to be five, seven or nine. … Balloting takes place among members of Local Spiritual Assemblies in the region, similarly to that for the election of a Regional Bahá’í Council, but the outcome of the voting constitutes a confidential list of nominations for the National Spiritual Assembly, which appoints the members of the Council from among these nominees and others, including persons proposed by the members of the Auxiliary Boards within whose areas of responsibility the region lies.
The Universal House of Justice, from a message dated May 30, 1997, to all National Spiritual Assemblies, in Messages from the Universal House of Justice: 1986-2001 , par. 250.12a

In the United States, the annual election of Regional Bahá’í Councils by members of the Local Spiritual Assemblies in each region occurs in October. The election results are then confirmed and announced by the National Spiritual Assembly, and the Council members begin their service on the Day of the Covenant. Of the thirteen Regional Councils currently serving in the United States, eight are elected and have nine members each, while five (Appalachia, Heartland, Midwest, Northern Plains, and Florida) are appointed and have between five and seven members each.

All adult believers in full possession of their administrative rights who live within the region, with the exception of Continental Counselors, are eligible for election. Auxiliary Board members are not eligible to serve on Regional Councils. However, if elected, she or he must choose between serving as an Auxiliary Board member or as a Regional Council member.

🔗See also:

Regional Bahá’í Council — Ch. 1

🔗QUALIFICATIONS FOR SERVICE ON A REGIONAL COUNCIL

As you are aware, when determining the membership of the Regional Councils, due regard should be given to qualities specified by the Guardian for those to be elected to an assembly, such as selfless devotion, recognized ability, and unquestioned loyalty, as well as to factors such as age, gender, and diversity. Furthermore, those selected for service should be men and women who—through their understanding of the institute process, their proven experience with the core activities, their ability to contribute to learning at the grassroots, and their constructive attitudes—can best guide the unfoldment of the Five Year Plan in the region.

You will no doubt wish to give consideration to the ways you can assist members of Local Spiritual Assemblies and the community in general to significantly increase their appreciation of the nature and role of the Regional Council and the requirements for its membership so that they may discharge their sacred responsibilities in an effective manner.
Letter written on behalf of the Universal House of Justice, dated February 22, 2012, to a National Spiritual Assembly

🔗RESPONSIBILITIES OF REGIONAL COUNCILS

The message of 28 December 2010 from the Universal House of Justice describing the features of the current Five Year Plan makes direct reference to the responsibilities exercised by Regional Councils. The House of Justice highlights, among other things, the need for Councils to pay close attention to the operation of the regional institute, including the scheme of coordination the institute establishes at the level of the cluster. The Councils must ensure, too, the timely appearance and dynamic functioning of Area Teaching Committees. The discharge of these duties, carried out with the assistance of the Counsellors and their auxiliaries, will serve to foster the participation of increasing numbers of the friends in a rising number of programs of growth—and this, in turn, conduces to the sound development of the individual, the community, and the institutions. Overall, a Council would wish to be well informed about the conditions that prevail in each cluster in the region. …

Regional Councils, then, should become adept at analyzing the conditions in each cluster from both perspectives set out in the 12 December message. But from either perspective, the critical importance of systematically developing human resources—which lies at the heart of the Plan—must remain in view. For unless a capacity for human resource development is well established in a cluster, there can be no expectation of sustained progress. Conversely, a Bahá’í community that gains solid experience in this work will not only have enhanced its ability to attract growing contingents to the Cause of God; it will also find itself able to rally a perpetually expanding body of individuals dedicated to the transformation of the society around them.
Letter written on behalf of the Universal House of Justice, dated August 9, 2012, to a National Spiritual Assembly

To discharge their duties effectively, regional and national institutions will need to remain fully acquainted with developments at the grassroots and what is being learned in the clusters whose progress they oversee. Timely access to information about the movement of clusters and the work of the institute in their jurisdictions is required for institutions to support their agencies and take the many decisions that concern, for instance, the deployment of pioneers, the allocation of funds, the creation and promotion of Bahá’í literature, and the planning of institutional meetings; it allows them to accurately read the reality of their communities and act on the basis of clearly understood needs when marshalling the energies of the friends towards meeting the exigencies of the hour.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Although it [a National Spiritual Assembly] pursues various lines of action itself, in many cases it fulfils this responsibility by ensuring that Regional Councils or specialized agencies are able to take steps to advance areas of endeavour entrusted to them. As the capacity of the friends increases and the size of a community grows, the work of a National Assembly in its manifold dimensions becomes commensurately more complex. Therefore, and in view of the magnitude of the task before the institutions in the coming Plan, National Assemblies—as well as Councils—will benefit from periodically considering, in collaboration with you, whether their administrative operations, and indeed elements of their own functioning, could be adjusted or enhanced in ways that would better support the growth process.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

In your interactions with National Spiritual Assemblies and Regional Bahá’í Councils, we ask that you devote attention to the matter of establishing Local Spiritual Assemblies and consolidating their operations, especially in areas where this aspect of growth may have received less emphasis. We anticipate this will contribute to a rapid rise in the number of Local Assemblies formed year on year. In some countries, your consultations will need to include consideration of whether in rural areas existing arrangements for defining the boundaries of each locality are adequate.

🔗UNIT CONVENTION — ELECTION OF DELEGATES TO NATIONAL CONVENTION

It is expressly recorded in ‘Abdu’l-Bahá’s Writings that these National Assemblies must be indirectly elected by the friends; that is, the friends in every country must elect a certain number of delegates, who in their turn will elect from among all the friends in that country the members of the National Spiritual Assembly…. These secondary electors will then, either through correspondence, or preferably by gathering together, and first deliberating upon the affairs of the Cause throughout their country..., elect from among all the friends in that country nine who will be the members of the National Spiritual Assembly.
Shoghi Effendi, from a letter dated March 12, 1923, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 39-40

One of the distinguishing features of the Faith of Bahá’u’lláh is the Bahá’í Administrative Order, the nucleus and pattern of the future World Order He has promised. A fundamental aspect of the endeavours of the friends to upraise that Order is the election by believers in locations across the globe of their delegates to the National Convention, occasions which also allow for discussions regarding local and national affairs. These delegates, in turn, will “fulfil the functions of an enlightened, consultative and co-operative body that will enrich the experience, enhance the prestige, support the authority, and assist the deliberations of the National Spiritual Assembly.” In addition, it is they, as Shoghi Effendi explained, who have the great privilege and delicate task “to elect such national representatives as would by their record of service ennoble and enrich the annals of the Cause”. It behooves each National Assembly, then, to do everything possible to assist the friends to become conscious of their vital obligation and to facilitate the participation of the greatest number in the election of the delegates.
Letter written on behalf of the Universal House of Justice, dated August 4, 2016, to all National Spiritual Assemblies

The Convention should be regarded as a temporary gathering, having certain specific functions to perform during a limited period of time. Its status is thus limited in time to the Convention sessions, the function of consultation at all other times being vested in the entire body of believers through the Local Spiritual Assemblies.
Letter written on behalf of Shoghi Effendi, dated November 18, 1933, to a National Spiritual Assembly

Awell-ordered electoral process implemented in accordance with the Bahá’í Teachings is a key component of the healthy development of the institutions of the Faith. Unit conventions provide a venue to deepen the understanding of the friends about the unique nature of Bahá’í elections, and wholehearted participation in the election of delegates to the National Convention affords an opportunity for every responsible, conscientious believer to develop deeper bonds of love and enhance a spiritual connection with his or her National Spiritual Assembly

.
Letter written on behalf of the Universal House of Justice, dated August 4, 2016, to all National Spiritual Assemblies

🔗DUTIES OF THE ASSEMBLY ORGANIZING UNIT CONVENTION

Each electoral Unit Convention will be called by a Convenor appointed by the National Spiritual Assembly, or by any committee it may appoint to organize the electoral Unit Convention, and as soon as the Unit Convention has come to order it will elect its own Chairman and Secretary.
The Universal House of Justice, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1974), p. 98

The convenor appointed by the organizing Assembly is to be at least 18 years of age with the requisite experience to act in that capacity. The minimum age for election as a Unit Convention officer is 21 years.

An imperative for those responsible for organizing the unit convention is to ensure that all the adult believers residing in a unit are provided ample opportunity to cast their ballots for electing their delegate. In this regard, careful attention will need to be given to the choice of venue, including those for sub-unit conventions, in order to afford the friends easy access.
Letter written on behalf of the Universal House of Justice, dated August 4, 2016, to all National Spiritual Assemblies

The organizing Assembly for the Unit Convention has a few specific duties, one of which is to appoint a Unit Convention planning team, preferably drawing from a range of communities in the electoral unit, naming one of the members to be the contact person. It is important for the planning team to foster unit-wide collaboration and capacity building in individuals and to encourage those with more experience in a particular task to accompany less-experienced friends. In determining whom to appoint to the planning team, consideration should be given to diversity of age, gender, and race, as well as to ability to work as a team member, take on responsibilities as an individual, and see tasks through to completion. In some smaller communities, the organizing Assembly itself may be the planning team, with one member tasked to keep everything moving forward.

The primary duties of the organizing Assembly are:

•

to arrange a date, time, and easily accessible venue for the unit’s or sub-unit’s convention

•

to collaborate with a member(s) of the Auxiliary Board(s), cluster agencies and other Assemblies in the unit to further raise consciousness about the spiritual principles underlying Bahá’í elections, the role of the delegate in the election of the National Spiritual Assembly and how the individual, the community and the National Assembly relate to one another

•

to facilitate participation of the greatest possible number of friends in the election of the delegate, including by arranging activities for children, junior youth, and youth, so more adults are able to attend convention

•

to ensure that the delegate election is carried out according to Bahá’í procedures by appointing a registrar, convener, chief teller, at least two assistant chief tellers, and other tellers if needed, all of whom must be 18 years or older and have the requisite experience for the assignment (helpers aged 15 to 17 may also assist the tellers without being named as tellers in the Online Balloting System (OBS)); to review with the tellers their instructions; to certify election results in OBS; and to ensure the reporting forms are submitted on time to the National Spiritual Assembly.

•

to provide an agenda that includes time for deepening the understanding of the friends about the unique nature of Bahá’í elections and the spiritual dimension of voting

•

to enable consultation about the advancement of the Faith in clusters throughout the unit, which may result in the submission of recommendations to appropriate Bahá’í institutions and agencies

•

to ensure that all financial aspects, including the handling of contributions, are attended to according to Bahá’í principles through the office of the organizing Assembly’s treasurer

Documents outlining the details of carrying out all of the associated tasks can be found online at https://www.bahai.us/community/elections/unit-convention. Questions regarding contracts and insurance issues are to be addressed to the Office of the Treasurer, which can be reached by phone at 847-733-3472 or by email at finance@usbnc.org.

🔗DELEGATE ELECTION PROCESS

The election of delegates to the National Convention is the first stage of a three-stage process involving the election of the National Spiritual Assembly and culminating every five years in the election of the Universal House of Justice, as envisioned by ‘Abdu’l-Bahá. The aims of Unit Convention are to elect a delegate(s) to the National Convention who will elect the members of the National Spiritual Assembly, to provide an opportunity for the believers to consult on local and regional issues and concerns with the goal of advancing the Cause of Bahá’u’lláh, and to make recommendations to the National Assembly.

Electoral boundaries are established in accordance with the principle of proportionate representation. The Universal House of Justice has allotted 171 delegates to elect the National Spiritual Assembly of the United States. These 171 delegates are then apportioned across the United States based on the adult Bahá’í population, while honoring the boundaries of Local Spiritual Assembly localities and cluster configurations. Unit boundaries are adjusted periodically to accommodate changes in the distribution of believers throughout the country. In those circumstances where the gathering of the friends in one place is challenging because of very long distances to be traveled, the National Assembly has asked Regional Bahá’í Councils to recommend for its consideration units that would benefit from more than one gathering (sub-unit conventions) for the election of the unit’s delegate(s). The Regional Council also identifies those clusters to be associated with specific sub-unit gatherings.

In most electoral units, one delegate is elected. However, certain units with higher concentrations of Bahá’ís have been allotted more than one delegate.

In collaboration with the Regional Bahá’í Councils, the National Spiritual Assembly appoints host Assemblies to organize the Convention for their respective electoral units. Through its Unit Convention Desk, the National Assembly also provides Convention planning and voting materials through the national member services website (https://www.bahai.us/community/) and publicizes Convention sites under each individual’s Profile on the landing page. It also administers the Online Balloting System (OBS) for online voting and tallying of all votes cast for delegates.

Following Unit Conventions, the National Assembly receives and reviews all recommendations and suggestions from the Conventions and acts on those it considers necessary. In addition, the recommendations as a whole are extremely valuable in helping the National Assembly to understand trends of thought and activity in the national community.

[H] e wishes to stress the importance of reminding the believers that they should make every possible effort to attend the meeting for the election of the … delegates, in order to stimulate a larger group consciousness which will greatly facilitate the process of the believers becoming acquainted with each other, and provide an intermediary state—which will become increasingly valuable and necessary—between the local organization, represented by the group or Assembly, and national collective action, represented by the activities of the Convention and the institution of the National Assembly.
Letter written on behalf of Shoghi Effendi, dated November 16, 1943, to a National Spiritual Assembly

🔗Procedures for the Unit Convention Gathering

T he State Convention is an administrative function and we do not feel that the workshop method should be used.
The Universal House of Justice, from a letter dated November 1, 1966, to a National Spiritual Assembly

AState Convention is different in nature from the National Convention insofar as all the believers may attend and vote in a State Convention, and there is no objection whatsoever to taking advantage of their presence to hold workshops before or after the Convention, provided, of course, that such activity does not in any way reduce the time needed for the purposes of the Convention itself.
Letter written on behalf of the Universal House of Justice, dated March 10, 1967, to a National Spiritual Assembly

H e does not feel that workshops are suitable at the National Convention, the time at the disposal of the delegates is short, and the whole purpose of delegates to a Convention is that as a body they should take up the affairs of the Cause presented for discussion and air ideas and make recommendations. No doubt the workshop itself is a good technique..., but for the Convention it is out of place.
Letter written on behalf of Shoghi Effendi, dated August 25, 1949, to a National Spiritual Assembly, in Lights of Guidance , no. 73

The Guardian believes that the right to elect the chair and the secretary of the Convention should be vested in the assembled delegates, lest any objection be raised that the members of the outgoing National Assembly are seeking to direct the course of the discussions in a manner that would be conducive to their own personal interests.
Letter written on behalf of Shoghi Effendi, dated August 12, 1933, to the National Spiritual Assembly of the United States and Canada

The policy of the National Spiritual Assembly is that the minimum age for election as an officer of the Unit Convention gathering is 21 years.

It is up to the chairman, when necessary, to keep before the Convention the purpose of consultation at the Annual Convention and to exercise a certain amount of control over the proceedings, while not infringing on the freedom of delegates to take part in discussion and to initiate motions. Any delegate may raise any issue for consultation, but it is for the Convention to decide whether it wishes to consult on it.
Letter written on behalf of the Universal House of Justice, dated July 7, 1991, to a National Spiritual Assembly, in Compilation of Compilations, vol. III, p. 91

Indeed, one of the important functions of a Regional Convention, at which the delegates are elected, is for the delegates to consult with the believers present so that they may be familiar with their views and interests in preparation for their own participation at the National Convention.
Letter written on behalf of the Universal House of Justice, dated October 26, 1983, to an individual believer

[I] n general, attendance at National Convention is limited to Bahá’ís. Accordingly, those who are not formally enrolled in the Faith should not be invited to participate in these gatherings. If they ask to attend, it should be lovingly explained that, unlike most of the other gatherings and activities of the Bahá’í community, such as observances of Holy Days, reflection meetings, and the core activities, certain administrative meetings of the Bahá’í community are confined to registered Bahá’ís.
Letter written on behalf of the Universal House of Justice, dated September 7, 2018, to a National Spiritual Assembly

The National Assembly’s policy is that it has no objection to close friends of the Faith serving in a capacity that does not allow them to participate in or hear the consultation at Unit Convention. Past examples of close friends of the Faith assisting at Unit Convention include their serving as children’s class teachers; providing hospitality or selling books; and assisting with registration, provided that these take place outside of the designated area for voting and consultation. The duties of these individuals would be under the guidance of the host Assembly or planning team.

🔗Replacement of Delegate

As you are no doubt aware there is no provision in Bahá’í procedure for the election of alternate delegates.
The Universal House of Justice, from a letter dated December 30, 1974, to a National Spiritual Assembly

Only the National Spiritual Assembly can replace a delegate. In doing so, the National Assembly takes into consideration the names of those receiving the three next highest number of votes and any ties or unusual circumstances identified on the Tellers’ Report form. Individuals receiving the next highest number of votes in Bahá’í election are not considered alternates or runners-up.

🔗RESPONSIBILITIES OF DELEGATES

When called upon to vote in a Bahá’í election, believers should be aware that they are carrying out a sacred task unique to this Dispensation. They should approach this duty in a prayerful attitude, seeking divine guidance and confirmation. As Shoghi Effendi has advised, “they must turn completely to God, and with a purity of motive, a freedom of spirit and a sanctity of heart, participate in the elections.”
The Universal House of Justice, from a message dated March 25, 2007, to the Bahá’ís of the World

Foremost is the election of the members of your National Assembly, when you will choose individuals who can meet the pressing requirements of the progress of the Cause at the present stage of its development. Our letter dated 25 March 2007 was intended to strengthen the Bahá’í electoral process, and we urge you to give renewed consideration to its salient points. In the features and outcomes of this electoral process that distinguish it from contemporary practices we find not limitations, but dawning points of profound implication. The delegates, as well as the generality of the believers, uphold the purity of Bahá’í elections, scrupulously avoiding electioneering or discussion of who should or should not be a member, even when specific names are not mentioned; for not only does the Guardian prohibit reference to particular personalities, but he also states that “we should refrain from influencing the opinions of others.” Collectively, the friends strive to purge themselves of every trace of worldly tendencies — pursuit of personal ambitions, promotion of individuals, contest, and partisanship — which can corrupt and distor t an election’s spiritual character. Delegates are obliged to become “intelligent, well-informed and responsible” electors so as to “be able to make a wise choice at the election time”. They enjoy the unfettered right to choose from among all those eligible, whether it be to retain members or to select new ones. The community wholeheartedly embraces the result of the election, confident that the delegates have cast their ballots for those for whom prayer and reflection have inspired them to vote….

Shoghi Effendi stated that the National Convention should “fulfil the functions of an enlightened, consultative and co-operative body that will enrich the experience, enhance the prestige, support the authority, and assist the deliberations of the National Spiritual Assembly.” Although delegates are to offer their views in a full, frank, and unhampered manner, he advised that time not be spent on problems of secondary importance and that disruptive forces, “which are but the outcome of human passion and selfishness,” should be resisted. Instead, the Guardian expected those assembled to “approach their task with absolute detachment” and “concentrate their attention on the most important and pressing issues” in order to obtain a “deeper and broader vision of the Cause through an increase in the spirit of unity and of whole hearted co-operation.” “The unfettered freedom of the individual should be tempered with mutual consultation and sacrifice,” he explained, “and the spirit of initiative and enterprise should be reinforced by a deeper realization of the supreme necessity for concerted action and a fuller devotion to the common weal.”

Among institutions, discussions flourish in an atmosphere of love and genuine respect, and unity of thought is readily achieved. And in settings such as cluster reflection meetings and gatherings of tutors, children’s class teachers, or animators of junior youth groups arranged by the training institute, aspects of decision making related to expansion and consolidation are taken up by the body of the believers, enabling planning and implementation to become more responsive to local circumstances. This conversation of the Bahá’í world, grounded in allegiance to Bahá’u’lláh and safeguarded by firmness in His Covenant, increasingly transcends the habits of speech characteristic of an age preoccupied with trivial or misdirected interests. With time, accrued experience, and continued guidance, this ongoing conversation comes to be distinguished by a more worthy etiquette of expression and gradually clarifies ambiguities, expands participation, airs concerns, strengthens bonds of love and association, refocuses endeavour, reconciles differences, resolves problems, and contributes to happiness and well-being.

Your consultations with the National Assembly at the Convention take place within the context of the larger set of relationships that bind the Plan’s three protagonists and must increasingly reflect the features of this distinctive conversation. Each year the Riḍván message sets the stage for the discussions at Convention by conveying a sense of the current progress of the Bahá’í world and the work that lies ahead. Your contribution, though free and frank, is not characterized by insistence on personal opinion. While there may be a wide range of important topics, attention to the progress of the Five Year Plan and the requirements of its remaining years cannot be neglected. You bring to the Convention insights gleaned from the conversation unfolding within your region. In this way, you enrich the perspective of the National Assembly and become informed of its hopes, challenges, and aims. You enhance your own understanding of the affairs of the Cause from a national perspective and rededicate yourself to the community’s common enterprise.
The Universal House of Justice, from a message dated May 16, 2013, to delegates gathered at Bahá’í National Conventions

I t would also appear to me unobjectionable to enable and even to require in the last resort such delegates as cannot possibly undertake the journey to the seat of the Bahá’í Convention to send their votes…. It should, however, be made clear to every elected delegate—who should be continually reminded—that it is a sacred responsibility … to take an active part in all its proceedings, and to acquaint his fellow-workers on his return with the accomplishments, the decisions, and the aspirations of the assembled representatives of the American believers.
Shoghi Effendi, from a letter dated October 24, 1925, to the National Spiritual Assemblies of the United States and Canada, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í Publishing Trust, 1974, 1995 printing), pp. 91-92

🔗See also:

🔗NATIONAL CONVENTION — ELECTION OF MEMBERS OF THE NATIONAL SPIRITUAL ASSEMBLY

It is expressly recorded in ‘Abdu’l-Bahá’s Writings that these National Assemblies must be indirectly elected by the friends; that is, the friends in every country must elect a certain number of delegates, who in their turn will elect from among all the friends in that country the members of the National Spiritual Assembly.... These secondary electors will then, either through correspondence, or preferably by gathering together, and first deliberating upon the affairs of the Cause throughout their country..., elect from among all the friends in that country nine who will be the members of the National Spiritual Assembly.
Shoghi Effendi, from a letter dated March 12, 1923, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 39-40

Hitherto the National Convention has been primarily called together for the consideration of the various circumstances attending the election of the National Spiritual Assembly. I feel, however, that in view of the expansion and the growing importance of the administrative sphere of the Cause, the general sentiments and tendencies prevailing among the friends, and the signs of increasing interdependence among the National Spiritual Assemblies throughout the world, the assembled accredited representatives of the American believers should exercise not only the vital and responsible right of electing the National Assembly, but should also fulfill the functions of an enlightened, consultative and cooperative body that will enrich the experience, enhance the prestige, support the authority, and assist the deliberations of the National Spiritual Assembly. It is my firm conviction that it is the bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their midst, they should radiantly and abundantly unfold to the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates.
Shoghi Effendi, letter dated January 25, 1925, to a National Spiritual Assembly, in Bahá’í Administration: Selected Messages 1922- (Wilmette: Bahá’í Publishing Trust, 1974, 1995 printing), pp. 78-80

Iam deeply convinced that if the Annual Convention of the friends in America, as well as the National Spiritual Assembly, desire to become potent instruments for the speedy realization of the Beloved’s fondest hopes for the future of that country, they should endeavor, first and foremost, to exemplify, in an increasing degree, to all Bahá’ís and to the world at large the high ideals of fellowship and service which Bahá’u’lláh and the beloved Master repeatedly set before them. They can claim the admiration, the support and eventually the allegiance of their fellow-countrymen only by their strict regard for the dignity, the welfare, and the unity of the Cause of God, by their zeal, their disinterestedness, and constancy in the service of mankind, and by demonstrating, through their words and deeds, the need and practicability of the lofty principles which the Movement has proclaimed to the world.
Shoghi Effendi, letter dated November 26, 1923, to a National Spiritual Assembly, in Bahá’í Administration: Selected Messages 1922- (Wilmette: Bahá’í Publishing Trust, 1974, 1995 printing), p. 53

[T] he annual Convention is not to be regarded as a body entitled to exercise functions similar to those which an ordinary parliament possesses under a democratic form of government. The Administrative Order which lies embedded in the teachings of Bahá’u’lláh, and which the American believers have championed and are now establishing, should, under no circumstances, be identified with the principles underlying present-day democracies. Nor is it identical with any purely aristocratic or autocratic form of government, the objectionable features inherent in each of these political systems are entirely avoided. It blends, as no system of human polity has as yet achieved, those salutary truths and beneficial elements which constitute the valuable contributions which each of these forms of government have made to society in the past. Consultation, frank and unfettered, is the bedrock of this unique Order. Authority is concentrated in the hands of the elected members of the National Assembly. Power and initiative are primarily vested in the entire body of the believers acting through their local representatives. To generate those forces which must give birth to the body of their national administrators, and to confer, freely and fully and at fixed intervals, with both the incoming and outgoing National Assemblies, are the twofold functions, the supreme responsibility and sole prerogative of the delegates assembled in Convention. Nothing short of close and constant interaction between these various organs of Bahá’í administration can enable it to fulfil its high destiny.

Postscript written by Shoghi Effendi appended to a letter written on his behalf, dated November 18, 1933, to a National Spiritual Assembly

In discharging this sacred function no influence whatever, no pressure from any quarter, even though it be from the National Assembly, should under any circumstances affect their views or restrict their freedom. The delegates must be wholly independent of any administrative agency, must approach their task with absolute detachment and must concentrate their attention on the most important and pressing issues.
Letter written on behalf of Shoghi Effendi, dated August 12, 1933, in Compilation of Compilations , vol. 3, p. 141

🔗See also:

🔗ROLE OF THE NATIONAL SPIRITUAL ASSEMBLY

The Spiritual Assemblies to be established in this Age of God, this holy century, have, it is indisputable, had neither peer nor likeness in the cycles gone before. For those assemblages that wielded power were based on the support of mighty leaders of men, while these Assemblies are based on the support of the Beauty of Abhá. The defenders and patrons of those other assemblages were either a prince, or a king, or a chief priest, or the mass of the people. But these Spiritual Assemblies have for their defender, their supporter, their helper, their inspirer, the omnipotent Lord.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 40.2

It would be impossible at this stage to ignore the indispensability or to overestimate the unique significance of the institution of the National Spiritual Assembly—the pivot round which revolve the activities of the believers throughout the American continent. Supreme is their position, grave their responsibilities, manifold and arduous their duties. How great the privilege, how delicate the task of the assembled delegates whose function it is to elect such national representatives as would by their record of service ennoble and enrich the annals of the Cause! If we but turn our gaze to the high qualifications of the members of Bahá’í Assemblies, as enumerated in ‘Abdu’l-Bahá’s Tablets, we are filled with feelings of unworthiness and dismay, and would feel truly disheartened but for the comforting thought that if we rise to play nobly our part every deficiency in our lives will be more than compensated by the all-conquering spirit of His grace and power. Hence it is incumbent upon the chosen delegates to consider without the least trace of passion and prejudice, and irrespective of any material consideration, the names of only those who can best combine the necessary qualities of unquestioned loyalty, of selfless devotion, of a well-trained mind, of recognized ability and mature experience. May the incoming National Spiritual Assembly—the privileged and chosen servants of the Cause—immortalize their term of stewardship by deeds of loving service, deeds that will redound to the honour, the glory and the power of the Most Great Name.
Shoghi Effendi, from a letter dated June 3, 1925, in Bahá’í Administration: Selected Messages, 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 87–88

As the process of internal expansion and consolidation gains momentum, the elected national representatives of this Community must not fail to consecrate themselves to the no less fundamental task of enriching continually the spiritual life of its members, of deepening their understanding of the essential verities, tenets and principles underlying their Faith, of demanding a strict adherence to its laws and statutes, and of setting an example to their fellow-believers through a fuller reflection, in their personal lives and conduct, of the ennobling truths animating the Revelation of Bahá’u’lláh.
Shoghi Effendi, from a letter dated June 24, 1954, to a National Spiritual Assembly, in The National Spiritual Assembly: A

Compilation Prepared by the Research Department of the Universal House of Justice , no. 14

One of the purposes of the structure provided by the institutions of the Administrative Order is to facilitate the flow of guidance, information, and funds—between the institutions themselves but often between individuals or groups and the institutions. It is true that the flow of each of these, most notably the flow of information that takes place in everyday conversation, can occur through informal means; yet all require formal systems and instruments, some of which are highly structured, such as an accounting system or a statistical report, and others of which are less so, for instance, a meeting called to address a particular issue or an assignment given to a secretary to carry out on behalf of a body.
Letter written on behalf of the Universal House of Justice, dated June 24, 2010, to a National Spiritual Assembly, in The National Spiritual Assembly: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 17

Let it be made clear to every inquiring reader that among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and co-ordinate the affairs of the Cause are those that require them to win by every means in their power the confidence and affection of those whom it is their privilege to serve. Theirs is the duty to investigate and acquaint themselves with the considered views, the prevailing sentiments, the personal convictions of those whose welfare it is their solemn obligation to promote. Theirs is the duty to purge once for all their deliberations and the general conduct of their affairs from that air of self-contained aloofness, from the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness, in short from every word and deed that might savour of partiality, self-centeredness and prejudice. Theirs is the duty, while retaining the sacred and exclusive right of final decision in their hands, to invite discussion, provide information, ventilate grievances, welcome advice from even the most humble and insignificant member of the Bahá’í Family, expose their motives, set forth their plans, justify their actions, revise if necessary their verdict, foster the spirit of individual initiative and enterprise, and fortify the sense of interdependence and co-partnership, of understanding and mutual confidence between them on one hand and all Local Assemblies and individual believers on the other.
Shoghi Effendi, from a letter dated October 18, 1927, in Bahá’í Administration: Selected Messages, 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 143–144

The idea that principle is maintained while practical strategies evolve according to the needs of the Faith also holds true for the administrative arrangements that support teaching. National Assemblies have always had the obligation to create efficient teaching structures, often with agencies at various levels, such as national, provincial or area teaching committees; the Regional Bahá’í Councils and Cluster Growth Committees constitute such structures to guide the progress of clusters. Local Assemblies always worked in the context of a national or regional teaching plan, and they now work, in advanced areas, in the context of an intensive programme of growth that operates at the level of a cluster. Ultimately, of course, it is the individual who must teach the Faith and carry out the other activities for expansion and consolidation. As the House of Justice wrote at the beginning of the effort to systematically advance the process of entry by troops, “thousands upon thousands of believers will need to be aided to express the vitality of their faith through constancy in teaching the Cause”. The role of the Spiritual Assembly in teaching is primarily that of fostering and supporting such initiative.
Letter written on behalf of the Universal House of Justice, dated August 29, 2006, to an individual believer, in The National Spiritual Assembly: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 70

For more information regarding the station and responsibilities of National Spiritual Assemblies, see The

National Spiritual Assembly: A Compilation Prepared by the Research Department of the Universal House of Justice accessible at https://www.bahai.org/library/authoritative-texts/compilations/national-spiritual-assembly/.

🔗National Spiritual Assembly's Role at the Convention

[T] hese [National] Assemblies are elected, according to the principle of proportional representation, by delegates representative of Bahá’í local communities assembled at Convention during the period of the Riḍván Festival; are possessed of the necessary authority to enable them to insure the harmonious and efficient development of Bahá’í activity within their respective spheres; are freed from all direct responsibility for their policies and decisions to their electorates; are charged with the sacred duty of consulting the views, of inviting the recommendations and of securing the confidence and cooperation of the delegates and of acquainting them with their plans, problems and actions; and are supported by the resources of national funds to which all ranks of the faithful are urged to contribute.
Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1974), p. 527

To generate those forces which must give birth to the body of their national administrators, and to confer, freely and fully and at fixed intervals, with both the incoming and outgoing National Assemblies, are the twofold functions, the supreme responsibility and sole prerogative of the delegates assembled in Convention. Nothing short of close and constant interaction between these various organs of Bahá’í administration can enable it to fulfil its high destiny.

From a postscript by Shoghi Effendi appended to a letter written on his behalf, dated November 18, 1933, to a National Spiritual Assembly, in The National Spiritual Assembly: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 3

The seating of delegates to the Convention, i.e., the right to decide upon the validity of the credentials of the delegates at a given Convention, is vested in the outgoing National Assembly, and the right to decide who has the voting privilege is also ultimately placed in the hands of the National Spiritual Assembly….
Shoghi Effendi, from a letter dated January 29, 1925, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 80

The National Spiritual Assembly is present at the Convention as an institution, and its members are present as individual participants in the consultations. These two facts are not incompatible. All the delegates and the members of the National Spiritual Assembly should take part in the Convention in the spirit of free, frank, loving Bahá’í consultation. Most Bahá’ís perform many different functions in their lives. Very often a member of the National Assembly is also a delegate, a member of a Local Assembly, a member of one or more committees, and possibly also an assistant to an Auxiliary Board member. These multiple functions should not prevent him from expressing his views frankly and courteously in any consultation.

Only the delegates may vote at the National Convention, whether it be in the election of the National Spiritual Assembly or in arriving at decisions. Some decisions at the Convention can be implemented immediately, such as a decision to send a cable of news or greetings to the World Centre or to another Bahá’í body, but most are decisions on whether or not to make a specific recommendation to the National Spiritual Assembly.
Letter written on behalf of the Universal House of Justice, dated October 26, 1983, to an individual believer

🔗See also:

BASIC ADMINISTRATIVE RESPONSIBILITIES

🔗3. RESPONSIBILITIES OF THE LOCAL SPIRITUAL ASSEMBLY

🔗EVOLUTIONARY NATURE OF THE LOCAL SPIRITUAL ASSEMBLY

🔗RESPONSIBILITIES OF THE LOCAL SPIRITUAL ASSEMBLY

Meeting Regularly

Observing Nineteen Day Feasts and Bahá’í Holy Days

Establishing and Developing a Local Bahá’í Fund

Holding Annual Elections

🔗LEARNING TO RELEASE THE SOCIETY-BUILDING POWER OF THE FAITH

FACILITATING A COMMON, EVOLVING FRAMEWORK FOR ACTION

PROMOTING THE EXPANSION AND CONSOLIDATION OF THE BAHÁ’Í COMMUNITY

Central Role of the Institute Process

Enhancing the Devotional Character of Communities

The Mashriqu’l-Adhkár—Dawning Place of the Mention of God

Moral and Spiritual Education of Children

Junior Youth and their Spiritual Empowerment

Youth

Policy Pertaining to the Protection of Minors

Meaningful Conversations, Firesides, and Home Visits

An Expanding Nucleus

Intensive Programs of Growth

Centers of Intense Activity

Cycles of Growth—Expansion, Consolidation, and Reflection/Planning Phases

The Expansion Phase

The Consolidation Phase

The Reflection/Planning Phase

Reflection Meetings

Pioneering and Travel Teaching

Exploring the Possibility of International or Homefront Pioneering

Traveling to Sensitive Countries

Returning Pioneers

Homefront Pioneering and Travel Teaching

Deputization of Homefront Pioneers

INVOLVEMENT IN THE LIFE OF SOCIETY

Social Action

Participating in the Discourses of Society

🔗FOSTERING THE SPIRITUAL HEALTH AND VITALITY OF THE COMMUNITY

THE VISION OF A VIBRANT, SPIRITUALLY HEALTHY COMMUNITY

THE ROLE OF THE INSTITUTIONS

🔗FACILITATING THE FLOW OF GUIDANCE, INFORMATION, AND FUNDS

COLLABORATION BETWEEN ELECTED AND APPOINTED INSTITUTIONS ESSENTIAL TO FLOW

FACILITATING THE FLOW OF GUIDANCE

FACILITATING THE FLOW OF INFORMATION

Developing Capacity to Collect and Use Statistical Data for Planning

FACILITATING THE FLOW OF FUNDS

Individual Believer’s Relationship to the Fund

Only Bahá’ís Contribute to Funds for the Faith

🔗REVIEWING BAHÁ’Í LITERATURE AND MATERIALS

PURPOSE AND CRITERIA

QUOTING FROM BAHÁ’Í WRITINGS

BAHA’I REVIEW IS NOT NOTICE OF APPROVAL OR ENDORSEMENT

PERSIAN-LANGUAGE MATERIALS

MUSIC

REVERENCE AND DIGNITY

Portrayals of Holy Figures

Pictures and Portraits of Manifestations of God

Pictures and Portraits of 'Abdu'l-Bahá

Audio Recording and Film of ‘Abdu'l-Bahá

USE OF THE GREATEST NAME

RESPECT FOR DIGNITY AND PRIVACY IN BIOGRAPHICAL WRITING

🔗SYSTEMATICALLY DEVELOPING THE LOCAL ASSEMBLY’S INSTITUTIONAL CAPACITY

3. RESPONSIBILITIES OF THE LOCAL SPIRITUAL ASSEMBLY

🔗EVOLUTIONARY NATURE OF THE LOCAL SPIRITUAL ASSEMBLY

Local Spiritual Assemblies are at the present newly born institutions, struggling for the most part to establish themselves both in the Bahá’í community and in the world. They are as yet only embryos of the majestic institutions ordained by Bahá’u’lláh in His Writings…. In the following passage written by the Secretary of the Guardian on his behalf this point is elucidated:

The Bahá’í Administration is only the first shaping of what in future will come to be the social life and laws of community living. As yet the believers are only just beginning to grasp and practice it properly. So we must have patience if at times it seems a little self-conscious and rigid in its workings. It is because we are learning something very difficult but very wonderful—how to live together as a community of Bahá’ís, according to the glorious teachings. (From letter dated 14 October 1941 to two believers)

What we find expounded in the writings of our Faith is the lofty station Local Spiritual Assemblies must attain in their gradual and at times painful development.
The Universal House of Justice, from a letter dated July 30, 1972, to a National Spiritual Assembly

Justice 1986-2001: The Fourth Epoch of the Formative Age , par. 216.24

Maturation should be regarded as a process of evolution which is destined to lead to the stage when the institutions become developed and capable of accomplishing the great tasks assigned them for achieving the ultimate unfoldment of the Bahá’í World Order.

There is, of course, a close link between the maturation of the individual members and that of the institutions. While the process of evolution which maturation entails is equally applicable to individuals, it should be remembered that even when all members may be highly developed in terms of Bahá’í virtues and spiritual qualities, the collective entity itself needs time to evolve and achieve maturity as an institution. This evolutionary process requires the unwavering support of individuals through considerable courage and vigilance in demonstrating their love, respect and trust for the institutions, as well as loyal obedience to the decisions made by them.
Letter written on behalf of the Universal House of Justice, dated July 17, 1996, to a National Spiritual Assembly

Even as a living organism, it [Bahá’í administration] has coded within it the capacity to accommodate higher and higher degrees of complexity, in terms of structures and processes, relationships and activities, as it evolves under the guidance of the Universal House of Justice.

…. Evolving relationships among administrative structures have brought the Local Spiritual Assembly to the threshold of a new stage in the exercise of its responsibilities to diffuse the Word of God, to mobilize the energies of the believers, and to forge an environment that is spiritually edifying. On previous occasions we have explained that the maturity of a Spiritual Assembly cannot be assessed by the regularity of its meetings and the efficiency of its functioning alone. Rather its strength must be measured, to a large extent, by the vitality of the spiritual and social life of the community it serves—a growing community that welcomes the constructive contributions of both those who are formally enrolled and those who are not.

The Universal Hous e of Justice, from the Riḍván 2010 message to the Bahá’ís of the World

In the epochs and centuries ahead, the Administrative Order will continue its organic evolution in response to the growth of the Faith and the exigencies of a changing society. Shoghi Effendi anticipated that as “its component parts, its organic institutions, begin to function with efficiency and vigour,” the Administrative Order will “assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind”. Thus, as Bahá’u’lláh’s system crystallizes, it will present humanity with new and more productive ways of organizing its affairs. In the course of this organic evolution, relationships among individuals, communities, and institutions will inevitably unfold in new directions and sometimes unexpected ways. Yet, the unfailing divine protection that encompasses the House of Justice will ensure that, as the Bahá’í world navigates the turmoil of a most perilous period in humanity’s social evolution, it will follow undeviatingly the course set by Providence.
The Universal House of Justice, from a message dated November 28, 2023, to the Bahá’ís of the World

Systematically Developing the Local Assembly’s Institutional Capacity — Ch. 3

🔗RESPONSIBILITIES OF THE LOCAL SPIRITUAL ASSEMBLY

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 40.2

Bahá’u’lláh, in The Local Spiritual Assembly: A Compilation Prepared by the Research Department of the Universal House of Justice

(revised 2017), no. 15

In the Spiritual Assembly, the discussions must be confined to beneficial matters, that is, the exaltation of the Word of God, the propagation of the divine Teachings, the education of souls, the training of children, the protection and fostering of orphans, assistance to the poor and needy, relief for the weak and aged, and the promotion of benevolent pursuits and charitable deeds. But the greatest of all is the diffusion of the sweet savours of God, for this is the foundation.

‘Abdu’l-Bahá, from a Tablet translated from the Persian, in The National Spiritual Assembly: A Compilation Prepared by the Research

Department of the Universal House of Justice , no. 66

The institutions of the Administrative Order of Bahá’u’lláh, rooted in the provisions of His Revelation, have emerged gradually and organically, as the Bahá’í community has grown through the power of the divine impulse imparted to humankind in this age. The characteristics and functions of each of these institutions have evolved, and are still evolving, as are the relationships between them. The writings of the beloved Guardian expound the fundamental elements of this mighty System and make it clear that the Administrative Order, although different in many ways from the World Order which it is the destiny of the Bahá’í Revelation to call into being, is both the “nucleus” and “pattern” of that World Order. Thus, the evolution of the institutions of the Administrative Order, while following many variants to meet changing conditions in different times and places, should strictly follow the essential principles of Bahá’í administration which have been laid down in the Sacred Text and in the interpretations provided by ‘Abdu’l-Bahá and the Guardian.
The Universal House of Justice, from a message dated May 30, 1997, to all National Spiritual Assemblies, in Messages from the Universal House of Justice: 1986-2001 , par. 250.12a

They similarly enjoin them to lend their support to agricultural and industrial development, to consolidate the foundations of mutual assistance and co-operation, to promote the emancipation and advancement of women and support the compulsory education of both sexes, to encourage application of the principles of consultation among all classes, and to adhere in all dealings to a standard of scrupulous integrity.

These are among the most pressing requirements.... These are the basic, the binding, the inescapable responsibilities of the trustees of the Merciful, the representatives of the Bahá’í communities, the members of the Spiritual Assemblies.
Shoghi Effendi, from a letter dated January 30, 1926, to the Local Spiritual Assemblies of the East, in Trustworthiness, A Cardinal

Bahá’í Virtue: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 67

Bahá’u’lláh has given the promise that in every Assembly where unity and harmony prevail, there His glorious spirit will not only be present, but will animate, sustain and guide all the friends in all their deliberations.

It is to unity that the Guardian has been continually calling the friends. For where a united will exists, nothing can effectively oppose and hamper the forces of constructive development.
Letter written on behalf of Shoghi Effendi, dated November 17, 1933, to an individual believer, in The Local Spiritual Assembly: A

Compilation Prepared by the Research Department of the Universal House of Justice (revised 2017), no. 22

The continual aim of the institutions of the Bahá’í community … is to empower the individual believers so that they will learn how to live their lives with increasing knowledge, wisdom, unity and fruitfulness in conformity with the Teachings of Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated July 18, 2000, to an individual

Evolving relationships among administrative structures have brought the Local Spiritual Assembly to the threshold of a new stage in the exercise of its responsibilities to diffuse the Word of God, to mobilize the energies of the believers, and to forge an environment that is spiritually edifying. On previous occasions we have explained that the maturity of a Spiritual Assembly cannot be assessed by the regularity of its meetings and the efficiency of its functioning alone. Rather its strength must be measured, to a large extent, by the vitality of the spiritual and social life of the community it serves—a growing community that welcomes the constructive contributions of both those who are formally enrolled and those who are not. It is gratifying to see that current approaches, methods and instruments are providing the means for Local Spiritual Assemblies, even those newly formed, to fulfil these responsibilities as they set about to ensure that the requirements of the Five Year Plan are adequately met in their localities. Indeed, the Assembly’s proper involvement with the Plan becomes crucial to every attempt to embrace large numbers—itself a requisite for the manifestation of the full range of its powers and capacities.
The Universal House of Justice, from the Ri ḍ ván 2010 message to the Bahá’ís of the World

Like a wise and loving parent, the Assembly should conduct the affairs of the Bahá’ís, constantly and patiently, encouraging them and instilling enthusiasm for the work to be done.
Letter written on behalf of Shoghi Effendi, dated July 29, 1957, to five National Spiritual Assemblies

In carrying out their responsibilities, the institutions facilitate creative and collaborative exchanges among all elements of the community and strive to build consensus, to overcome challenges, to foster spiritual health and vitality, and to determine through experience the most efficacious ways to pursue the community’s aims and purposes. Through various means, including the establishment of educational agencies, they help foster the spiritual and intellectual development of the believers.
The Universal House of Justice, from a message dated November 28, 2023, to the Bahá’ís of the World

🔗See also:

Responsibilities of Members of the Spiritual Assembly — Ch. 2

Systematically Developing the Local Assembly’s Institutional Capacity — Ch. 3

🔗BASIC ADMINISTRATIVE RESPONSIBILITIES

Without doubt, some [of the Local Assembly’s] attention will have to be given to certain basic administrative functions—for example, meeting with a degree of regularity, conducting the Nineteen Day Feast and planning Holy Day observances, establishing a local fund, and holding annual elections in accordance with Bahá’í principle.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

It [the Local Assembly] sees to it that gatherings for the Nineteen Day Feast, Holy Day commemorations, and Bahá’í elections become opportunities to reinforce the high ideals of the community, strengthen its shared sense of commitment, and fortify its spiritual character. As numbers in the community grow larger, the Assembly gives thought to when it could be beneficial to decentralize such meetings so as to facilitate ever-greater participation on these important occasions.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

A useful educational resource for learning about some best practices in attending to the basic administrative duties of an Assembly is the document “ Some Thoughts on Operational Practices of the Local Spiritual Assembly, ” which can be found on the Assembly and Community References page of the national member services website (https://www.bahai.us/community/resources/assembly-references) in the “Download

Supplements to Guidelines” section.

🔗Meeting Regularly

It [the Local Spiritual Assembly] should hold regular meetings and ensure that all its members are currently informed of the activities of the Assembly …
The Universal House of Justice, in a letter dated July 30, 1972, to a National Spiritual Assembly

🔗Observing Nineteen Day Feasts and Bahá’í Holy Days

This Feast was established by His Highness the Báb, to occur once in nineteen days. Likewise, the Blessed Perfection hath commanded, encouraged and reiterated it. Therefore, it hath the utmost importance. Undoubtedly you must give the greatest attention to this establishment and raise it to the highest point of importance, so that it may become continual and constant. The believers of God must assemble and associate with each other in the utmost love, joy and fragrance. They must conduct themselves (in these Feasts) with the greatest dignity and consideration, chant divine verses, peruse instructive articles, read the Tablets of Ά bdu'l-Bahá, encourage and inspire each other with love for the whole human race, invoke God with perfect joy and fragrance, sing the verses, glorifications and praises of the Self-subsistent Lord and deliver eloquent speeches. The owner of the house must personally serve the beloved ones. He must seek after the comfort of all and with the utmost humility he must show forth kindness to every one. If the Feast is arranged in this manner and in the way mentioned, that supper is the “Lord’s supper,” for the result is the same result and the effect is the same effect.

‘Abdu’l-Bahá, quoted in Principles of Bahá'í Administration (London: Bahá’í Publishing Trust, 1976), p. 17

The World Order of Bahá’u’lláh encompasses all units of human society; integrates the spiritual, administrative and social processes of life; and canalizes human expression in its varied forms towards the construction of a new civilization. The Nineteen Day Feast embraces all these aspects at the very base of society. Functioning in the village, the town, the city, it is an institution of which all the people of Bahá are members. It is intended to promote unity, ensure progress, and foster joy.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in Compilation of Compilations, Vol. I , p. 419

If the Feast is to be properly experienced, beyond an understanding of the concept must also be the preparation of it and the preparation for it. Although the Local Spiritual Assembly is administratively responsible for the conduct of the Feast, it often calls upon an individual or a group of individuals to make preparations—a practice which is consonant with the spirit of hospitality so vital to the occasion. Such individuals can act as hosts and are sometimes concerned with the selection of the prayers and readings for the devotional portion; they may also attend to the social portion. In small communities the aspect of personal hospitality is easy to carry out, but in large communities the Local Spiritual Assemblies, while retaining the concept of hospitality, may find it necessary to devise other measures.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh

By observing the Holy Days, the believers show honor and reverence for Bahá’u’lláh, the Báb and ʻAbduʼl -

Bahá. Local Spiritual Assemblies sponsor the commemorations and ensure that the programs are befitting to the occasions. They can also use the occasion to educate the community on the history and significance of the Days being commemorated. Some Holy Days—the Martyrdom of the Báb, the Ascension of Bahá’u’lláh, and the Ascension of ʻAbduʼl -Bahá—should be observed at a specific hour and in a solemn and reverent manner. Other Holy Days—Naw-Rúz, the First, Ninth and Twelfth Days of Ri ḍ ván, the Declaration of the Báb

(also observed at a specific hour), and the Twin Holy Birthdays of the Báb and Bahá’u’lláh—while commemorated with similar reverence, are more festive occasions.

🔗See also:

Ch. 7, The Nineteen Day Feast

Ch. 8, Holy Days and Other Observances

🔗Establishing and Developing a Local Bahá’í Fund

[A] s the progress and execution of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of local as well as national Spiritual Assemblies, a Bahá’í Fund be established, to be placed under the exclusive control of the Spiritual Assembly. All donations and contributions should be offered to the Treasurer of the Assembly, for the express purpose of promoting the interests of the Cause, throughout that locality or country. It is the sacred obligation of every conscientious and faithful servant of Bahá’u’lláh who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion expend it to promote the Teaching Campaign, to help the needy, to establish educational Bahá’í institutions, to extend in every way possible their sphere of service.
Shoghi Effendi, from a letter dated March 12, 1923, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 41-42

The challenge facing the institutions of the Faith is to manage the available funds with such skill, economy and wisdom that the greatest benefit is derived from them. The challenge facing the rank and file of the believers is to sacrificially provide the means wherewith their institutions are to carry on the work. The meeting of this twofold challenge requires the strong building up of mutual confidence between the Assemblies and the individual believers—a confidence which is essential also for so many other functions of the Faith.
Letter written on behalf of the Universal House of Justice, dated March 8, 1990, to a National Spiritual Assembly

The future civilization envisaged by Bahá’u’lláh is a prosperous one, in which the vast resources of the world will be directed towards humanity’s elevation and regeneration, not its debasement and destruction. The act of contributing to the Fund, then, is imbued with profound meaning: it is a practical way of hastening the advent of that civilization, and a necessary one, for as Bahá’u’lláh Himself has explained, “He Who is the Eternal Truth—exalted be His glory—hath made the fulfilment of every undertaking on earth dependent on material means.” Bahá’ís conduct their lives in the midst of a society acutely disordered in its material affairs. The process of community building they are advancing in their clusters cultivates a set of attitudes towards wealth and possessions very different from those holding sway in the world. The habit of regularly giving to the Funds of the Faith—including in-kind contributions particularly in certain places—arises from and reinforces a sense of personal concern for the welfare of the community and the progress of the Cause. The duty to contribute, just like the duty to teach, is a fundamental aspect of Bahá’í identity which strengthens faith. The sacrificial and generous contributions of the individual believer, the collective consciousness promoted by the community of the needs of the Fund, and the careful stewardship of financial resources exercised by the institutions of the Faith can be regarded as expressions of the love that binds these three actors more closely together. And ultimately, voluntary giving fosters an awareness that managing one’s financial affairs in accordance with spiritual principles is an indispensable dimension of a life lived coherently. It is a matter of conscience, a way in which commitment to the betterment of the world is translated into practice.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

🔗Holding Annual Elections

In accordance with the objective of fostering the maturation of these Assemblies, a greater effort is required to uphold a vital principle, which is that the responsibility for electing a Local Spiritual Assembly rests primarily on the Bahá’ís in the locality. The Auxiliary Board members and their assistants are to increase their efforts to improve the general understanding of this principle and will devote more attention to assisting the development of Local Assemblies. As of Riḍván 1997, all Local Spiritu al Assemblies throughout the world will have to be elected on the First Day of Riḍván.
The Universal House of Justice, from a message dated December 31, 1995, to the Bahá’ís of the World

One compelling insight which has emerged is that the extent to which the station and leadership of a Local Assembly is recognized in a community is related to how deeply the believers appreciate the sacredness of the electoral process and their duty to participate in it, in an atmosphere wholly free from the taint of suasion or worldly attitudes about power. As consciousness is raised in a community about the spiritual principles underlying Bahá’í elections, a new conception is formed of what it means for someone to be called to serve on an institution, and understanding grows of how the individual, the community, and the Local Assembly and its agencies relate to one another. Where systematic effort has been made to stimulate conversations in a community about the formation of the Local Assembly and its purpose, and to sustain those conversations year after year, the strength of the elected body and the dynamism of community life reinforce each other.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

🔗LEARNING TO RELEASE THE SOCIETY-BUILDING POWER OF THE FAITH

Bahá’u’lláh states that “the purpose for which mortal men have, from utter nothingness, stepped into the realm of being, is that they may work for the betterment of the world and live together in concord and harmony.” He has revealed teachings that make this possible. Building a society that consciously pursues this collective purpose is the work of not only this generation, but of many generations to come, and Bahá’u’lláh’s followers welcome all who labour alongside them in this undertaking. It means learning how to raise up vibrant, outward-looking communities; it means those communities learning how to bring about spiritual and material progress; it means learning how to contribute to the discourses that influence the direction of that progress. These areas of endeavour are, naturally, familiar ones. Seen from one perspective, they are quite distinct, each having its own characteristics and imperatives. Yet they all represent ways of awakening the energies latent in the human soul and channelling them towards the betterment of society. Together, they are means of releasing what the Guardian described as “the society-building power” of the Faith. This inherent power possessed by the Cause of Bahá’u’lláh is visible even in the fledgling efforts of a Bahá’í community learning to serve humanity and promote the Word of God. And though the world society foreshadowed in His Revelation is of course far distant, communities that are earnestly learning to apply His teachings to their social reality abound. How immensely blessed are those souls who, alive to the greatness of this Day and the significance of their actions, strive for the emergence of a society shaped by the divine teachings.

The series of global Plans that began at Riḍván [2021] will last a full twenty -five years. It will carry the ark of the Cause into the third century of the Bahá’í Era and conclude at Riḍván 2046. During this period, the Bahá’í world will be focused on a single aim: the release of the society-building power of the Faith in ever-greater measures. The pursuit of this overall aim will require a further rise in the capacity of the individual believer, the local community, and the institutions of the Faith. These three constant protagonists of the Plan each have a part to play, and each one has capacities and qualities that must be developed. However, each is incapable of manifesting its full potential on its own. It is by strengthening their dynamic relationships with one another that their powers are combined and multiplied. ‘Abdu’l-Bahá explains that the more the qualities of cooperation and mutual assistance are manifested by a people, “the more will human society advance in progress and prosperity”; in the Faith, this principle distinguishes and shapes the interactions of individuals, institutions, and communities, and it endows the body of the Cause with moral vigour and spiritual health.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

Conscious of their high calling, confident in the society-building power which their Faith possesses, they press forward, undeterred and undismayed, in their efforts to fashion and perfect the necessary instruments wherein the embryonic World Order of Bahá’u’lláh can mature and develop. It is this building process, slow and unobtrusive, to which the life of the world-wide Bahá’í Community is wholly consecrated, that constitutes the one hope of a stricken society. For this process is actuated by the generating influence of God’s changeless Purpose, and is evolving within the framework of the Administrative Order of His Faith.

In a world the structure of whose political and social institutions is impaired, whose vision is befogged, whose conscience is bewildered, whose religious systems have become anemic and lost their virtue, this healing Agency, this leavening Power, this cementing Force, intensely alive and all-pervasive, has been taking shape, is crystallizing into institutions, is mobilizing its forces, and is preparing for the spiritual conquest and the complete redemption of mankind. Though the society which incarnates its ideals be small, and its direct and tangible benefits as yet inconsiderable, yet the potentialities with which it has been endowed, and through which it is destined to regenerate the individual and rebuild a broken world, are incalculable.
Shoghi Effendi, from a letter dated March 11, 1936, in The World Order of Bahá’u’lláh : Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), p. 195

🔗FACILITATING A COMMON, EVOLVING FRAMEWORK FOR ACTION

By the final years of the first century of the Formative Age, a common framework for action had emerged that has become central to the work of the community and which informs thought and gives shape to ever more complex and effective activities. This framework continually evolves through the accumulation of experience and the guidance of the House of Justice. The pivotal elements of this framework are the spiritual truths and cardinal principles of the Revelation. Other elements that also contribute to thought and action involve values, attitudes, concepts, and methods. Still others include the understanding of the physical and social world through insights from various branches of knowledge. Within this continually evolving framework, Bahá’ís are learning how to systematically translate Bahá’u’lláh’s teachings into action to realize His high aims for the betterment of the world. The significance of this increased capacity for learning, and its implications for the advancement of humanity at the current stage of its social development, cannot be overestimated.
The Universal House of Justice, from a message dated November 28, 2023, to the Bahá’ís of the World

Over a quarter century this process of learning about growth gave rise to a range of concepts, instruments, and approaches which continually enhanced the community’s evolving framework for action. Among the most prominent of these features was the creation of a network of training institutes—offering educational programmes for children, junior youth, and youth and adults—for empowering the friends in large numbers and enabling them to enhance their capabilities for service. Another was the construct of clusters, which facilitated the systematization of the teaching work in manageable geographic areas through the initiation and gradual strengthening of programmes of growth, and accelerated the spread and development of the Faith within each country and across the world. Within such programmes of growth, a new pattern of community life emerged, beginning with the multiplication of four core activities that served as portals for the entry of large numbers, combined with a range of other efforts, including individual and collective teaching, visiting homes, hosting social gatherings, observing Feast and Holy Days, administering community affairs, and promoting activities for social and economic development—all of which together would effect a change in the spiritual character of the community and strengthen social ties among individuals and families.

… Ever greater numbers have become engaged in a process of consciously learning to apply the Teachings pertaining to growth and development within a framework for action that evolves through the experience of the friends and the guidance of the House of Justice. The rise in capacity for engaging in this process of learning is evident in characteristics that are increasingly manifest in the Bahá’í community: maintaining a humble posture of learning, whether celebrating successes or persevering in the face of obstacles and setbacks; strengthening Bahá’í identity while preserving an orientation welcoming to all; and acting in ever-wider spheres of endeavour while continuing to foster an approach to the work of the Cause that is systematic and coherent. In thousands of clusters, growing numbers of people have come to view themselves as protagonists in the acquisition, generation, and application of knowledge for their own development and progress. They are engaging in discussions as families, friends, and acquaintances on elevated spiritual themes and matters of social import; initiating activities that shape a pattern of life distinguished by its devotional character; providing education for young people and increasing their capacity for service; and contributing to the material and social progress of their communities. They are empowered to contribute to the betterment of their local community and to the world as a whole. As they think and act in this way, they have gained a deeper appreciation of the purpose of religion itself.
The Universal House of Justice, from a message dated November 28, 2023, to the Bahá’ís of the World

It was recognized that certain activities were a natural response to the spiritual needs of a population. Study circles, children’s classes, devotional meetings, and later junior youth groups stood out as being of central importance in this regard, and when woven together with related activities, the dynamics generated could give rise to a vibrant pattern of community life. And as the numbers participating in these core activities grew, a new dimension was added to their original purpose. They came to serve as portals through which youth, adults and whole families from the wider society could come into an encounter with the Revelation of Bahá’u’lláh. It was also becoming apparent how practical it was to consider strategies for the work of community building within the context of the “cluster”: a geographic area of manageable size with distinct social and economic features. A capacity for preparing simple plans at the level of the cluster began to be cultivated, and out of such plans, programmes for the growth of the Faith arose, organized into what would become three-month cycles of activity. An important point of clarity emerged early on: the movement of individuals through a sequence of courses gives impetus to, and is perpetuated by, the movement of clusters along a continuum of development. This complementary relationship helped the friends everywhere to assess the dynamics of growth in their own surroundings and chart a path towards increased strength. As time went on, it proved fruitful to view what was occurring in a cluster both from the perspective of three educational imperatives—serving children, junior youth, and youth and adults—as well as from the perspective of the cycles of activity essential to the rhythm of growth. Part-way into a twenty-five-year endeavour, many of the most recognizable features of the growth process we see today were becoming well established.

As the efforts of the friends intensified, various principles, concepts and strategies of universal relevance to the growth process began to crystallize into a framework for action that could evolve to accommodate new elements. This framework proved fundamental to the release of tremendous vitality. It assisted the friends to channel their energies in ways that, experience had shown, were conducive to the growth of healthy communities. But a framework is not a formula. By taking into account the various elements of the framework when assessing the reality of a cluster, a locality, or simply a neighbourhood, a pattern of activity could be developed that drew on what the rest of the Bahá’í world was learning while still being a response to the particulars of that place. A dichotomy between rigid requirements on the one hand and limitless personal preferences on the other gave way to a more nuanced understanding of the variety of means by which individuals could support a process that, at its heart, was coherent and continually being refined as experience accumulated. Let there be no doubt about the advance represented by the emergence of this framework: the implications for harmonizing and unifying the endeavours of the entire Bahá’í world and propelling its onward march were of great consequence.

As one Plan succeeded another, and engagement with the work of community building became more broadly based, advances at the level of culture became more pronounced. For instance, the importance of educating the younger generations became more widely appreciated, as did the extraordinary potential represented by junior youth in particular. Souls assisting and accompanying one another along a shared path, constantly widening the circle of mutual support, became the pattern to which all efforts aimed at developing capacity for service aspired. Even the interactions of the friends among themselves and with those around them underwent a change, as awareness was raised of the power of meaningful conversations to kindle and fan spiritual susceptibilities. And significantly, Bahá’í communities adopted an increasingly outward-looking orientation. Any soul responsive to the vision of the Faith could become an active participant—even a promoter and facilitator—of educational activities, meetings for worship and other elements of the community-building work; from among such souls, many would also declare their faith in Bahá’u’lláh. Thus, a conception of the process of entry by troops emerged that relied less on theories and assumptions and more on actual experience of how large numbers of people could find the Faith, become familiar with it, identify with its aims, join in its activities and deliberations, and in many cases embrace it. Indeed, as the institute process was strengthened in region after region, the number of individuals taking a share in the work of the Plan, extending even to those recently acquainted with the Faith, grew by leaps and bounds. But this was not being driven by a mere concern for numbers. A vision of personal and collective transformation occurring simultaneously, founded on study of the Word of God and an appreciation of each person’s capacity to become a protagonist in a profound spiritual drama, had given rise to a sense of common endeavour.
The Universal House of Justice, from the Ri ḍ ván 2021 message to the Bahá’ís of the World

[T] he adoption of an evolving framework for action has enabled the friends to progressively nurture and refine essential capacities, giving rise to simple acts of service at first, leading to more elaborate patterns of action, which in turn demanded the development of capacities still more complex. In this way, a systematic process of human resource development and community building has been started in thousands of clusters—and, in many of them, become far advanced. The focus has not been solely on the individual believer, or the community, or the institutions of the Faith; all three inseparable participants in the evolution of the new World Order are being stimulated by the spiritual forces released through the unfoldment of the Divine Plan.
The Universal House of Justice, from the Ri ḍ ván 2016 message to the Bahá’ís of the World

Central to the effort to advance the work of expansion and consolidation, social action, and the involvement in the discourses of society is the notion of an evolving conceptual framework, a matrix that organizes thought and gives shape to activities and which becomes more elaborate as experience accumulates. It would be fruitful if the elements of this framework … can be consciously and progressively clarified. In this respect, it may be useful to give consideration to insights that have contributed to the community’s progress: the relationship between study and action, the need for focus, which is not to be confused with uniformity, the challenge of fostering the capacity of individuals and accompanying others in service, the dynamics of organic development, the institutional arrangements necessary to sustain ever more complex patterns of activity, the coherence required among all areas of endeavour, and sound relations among individuals, the community, and the institutions. Perhaps the most important of these is learning in action; the friends participate in an ongoing process of action, reflection, study, and consultation in order to address obstacles and share successes, re-examine and revise strategies and methods, and systematize and improve efforts over time.
Letter written on behalf of the Universal House of Justice, dated July 24, 2013, to a National Spiritual Assembly

Operating Principles of the Local Spiritual Assembly — Assembly’s Mode of Operation—Learning in Action — Ch. 4

Maintaining Data on Community Membership and Growth — Statistical Report Program — Learning to Use SRP Data for Analysis and Planning — Ch. 6

🔗PROMOTING THE EXPANSION AND CONSOLIDATION OF THE BAHÁ’Í COMMUNITY

The administrative machinery of the Cause having now sufficiently evolved, its aim and object fairly well grasped and understood, and its method and working made more familiar to every believer, I feel the time is ripe when it should be fully and consciously utilized to further the purpose for which it has been created. It should, I strongly feel, be made to serve a twofold purpose. On one hand, it should aim at a steady and gradual expansion of the Movement along lines that are at once broad, sound and universal; and on the other it should insure the internal consolidation of the work already achieved. It should both provide the impulse whereby the dynamic forces latent in the Faith can unfold, crystallize, and shape the lives and conduct of men, and serve as a medium for the interchange of thought and the coordination of activities among the divers elements that constitute the Bahá’í community.
Shoghi Effendi, from a letter dated May 11, 1926, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 109

Thousands upon thousands, embracing the diversity of the entire human family, are engaged in systematic study of the Creative Word in an environment that is at once serious and uplifting. As they strive to apply through a process of action, reflection and consultation the insights thus gained, they see their capacity to serve the Cause rise to new levels. Responding to the inmost longing of every heart to commune with its Maker, they carry out acts of collective worship in diverse settings, uniting with others in prayer, awakening spiritual susceptibilities, and shaping a pattern of life distinguished for its devotional character. As they call on one another in their homes and pay visits to families, friends and acquaintances, they enter into purposeful discussion on themes of spiritual import, deepen their knowledge of the Faith, share Bahá’u’lláh’s message, and welcome increasing numbers to join them in a mighty spiritual enterprise. Aware of the aspirations of the children of the world and their need for spiritual education, they extend their efforts widely to involve ever-growing contingents of participants in classes that become centres of attraction for the young and strengthen the roots of the Faith in society. They assist junior youth to navigate through a crucial stage of their lives and to become empowered to direct their energies toward the advancement of civilization.
The Universal House of Justice, from the Ri ḍ ván 2008 message to the Bahá’ís of the World

The enkindled souls being raised up through the processes of the Plan are seeking to gain an ever more profound understanding of Bahá’u’lláh’s teachings—“the sovereign remedy for every disease”—and to apply them to the needs of their society. They are committed to the prosperity of all, recognizing that the welfare of individuals rests in the welfare of society at large. They are loyal citizens who eschew partisanship and the contest for worldly power. Instead, they are focused on transcending differences, harmonizing perspectives, and promoting the use of consultation for making decisions. They emphasize qualities and attitudes—such as trustworthiness, cooperation, and forbearance—that are building blocks of a stable social order. They champion rationality and science as essential for human progress. They advocate tolerance and understanding, and with the inherent oneness of humanity uppermost in their minds, they view everyone as a potential partner to collaborate with, and they strive to foster fellow feeling even among groups who may traditionally have been hostile to one another. They are conscious of how the forces of materialism are at work around them, and their eyes are wide open to the many injustices that persist in the world, yet they are equally clear sighted about the creative power of unity and humanity’s capacity for altruism. They see the power that true religion possesses to transform hearts and overcome distrust, and so, with confidence in what the future holds, they labour to cultivate the conditions in which progress can occur. They share their beliefs liberally with others, remaining respectful of the freedom of conscience of every soul, and they never impose their own standards on anyone. And while they would not pretend to have discovered all the answers, they are clear about what they have learned and what they still need to learn. Their efforts advance to the alternating rhythm of action and reflection; setbacks leave them unfazed. In places where growing numbers are helping to build communities of this character, the power of the Cause to transform people’s social existence, as well as their inner lives, is becoming increasingly visible. Earnest pursuit of the Plan’s central aim will, we are sure, cause many, many such communities to emerge….
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

It is evident, then, that a systematic approach to training has created a way for Bahá’ís to reach out to the surrounding society, share Bahá’u’lláh’s message with friends, family, neighbours and coworkers, and expose them to the richness of His teachings. This outward-looking orientation is one of the finest fruits of the grassroots learning taking place. The pattern of activity that is being established in clusters around the globe constitutes a proven means of accelerating expansion and consolidation.
The Universal House of Justice, from a message dated January 17, 2003, to the Bahá’ís of the World

Arich tapestry of community life begins to emerge in every cluster as acts of communal worship, interspersed with discussions undertaken in the intimate setting of the home, are woven together with activities that provide spiritual education to all members of the population—adults, youth and children.
The Universal House of Justice, from the Riḍván 2010 message to the Bahá’ís of the World

What needs to occur in the first instance is relatively straightforward: Individual awareness of the process of growth gathering momentum in the village, born of each member’s personal involvement in the core activities, must coalesce into a collective consciousness that recognizes both the nature of the transformation under way and the obligation of the Assembly to foster it…. [I]t should not prove difficult for the Local Assembly to begin … to consult as a body on … issues with immediate relevance to the life of the community: how the devotional character of the village is being enhanced through the efforts of individuals who have completed the first institute course; how the spiritual education of the children is being addressed by teachers raised up by the institute; how the potential of junior youth is being realized by the programme for their spiritual empowerment; how the spiritual and social fabric of the community is being strengthened as the friends visit one another in their homes. As the Assembly consults on such tangible matters and learns to nurture the process of growth lovingly and patiently, its relationship with the Area Teaching Committee and the training institute gradually becomes cemented in a common purpose….
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

As the growth process continues to gain intensity, the friends’ efforts to engage in meaningful conversations bring them into many social spaces, allowing a wider array of people to become familiar with the teachings and consider seriously the contribution they can make to the betterment of society. In addition, more and more homes are provided as venues for community-building activities, making each a point for the diffusion of the light of divine guidance. The institute process comes to be supported by a growing number of friends serving capably as tutors who, cycle after cycle, offer the full sequence of institute courses between them, at times with marked intensity. Thus, human resource development proceeds with minimal interruption and generates a constantly expanding pool of workers. While it continues to draw on a diverse range of the cluster’s inhabitants, those taking its courses in the greatest numbers are often the youth. The transformative effect of studying the Word of God is experienced by the many whose lives are touched in some way by the community’s activities. And as the flow of people beginning a path of service swells, considerable progress is made in all aspects of the community-building efforts of the friends. Animators of junior youth groups and teachers of children’s classes multiply in number, fuelling an expansion of these two vital programmes. Children are enabled to move from one grade of the classes to another, while groups of junior youth progress from year to year and ground their learning in service to society. Cluster agencies, bolstered by the support of Local Spiritual Assemblies, encourage and foster the natural passage of participants from one stage of the educational process to the next. An educational system with all its component elements, capable of expanding to welcome large numbers, is now firmly rooted within the cluster.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Greater experience is endowing national, regional, and local bodies alike with broader vision. They are becoming involved in all aspects of the community’s development and are concerned with the well-being of people beyond its formal membership. Conscious of the profound implications the institute process holds for the advancement of peoples, they are paying particular attention to how the training institute can be strengthened. They remain mindful of the need to maintain the community’s focus on the requirements of the Plan and call the ever-widening circle of friends to higher and higher levels of unity. They faithfully uphold their responsibility to refine their administrative and financial systems so that the work of expansion and consolidation can be properly supported. In all this, they are ultimately occupied with cultivating in the community those conditions that conduce to the release of powerful spiritual forces.
The Universal House of Justice, from the Ri ḍ ván 2018 message to the Bahá’ís of the World

A Local Spiritual Assembly maintains a keen interest in learning how best to advance the community- building work within its jurisdiction, and as such it consults regularly with friends involved in coordinating endeavours in the cluster. It follows closely the development of any centres of intense activity in the locality, especially by offering support to the teams of believers who have emerged there and are stimulating the process of growth. In general, the more the intensification of activity requires organizational arrangements at the level of the locality or in parts of the locality—say, arranging campaigns of home visits, accompanying families who are holding devotional meetings, or encouraging them to form groups to work together—the more prominent the role that can be assumed by the Local Assembly in this regard.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

Operating Principles of the Local Spiritual Assembly — Assembly’s Mode of Operation—Learning in Action — Ch. 4

🔗Central Role of the Institute Process

Anumber of years ago, to aid the believers in thinking about the process of growth at the level of the cluster, we introduced the concept of two complementary movements. The progress of a steady, ever-widening stream of individuals through the courses of the institute represents one of these. It is not only responsible for giving impetus to the other—the development of the cluster, discernable in the collective capacity to manifest a pattern of life in conformity with the teachings of the Faith—but also dependent on it for its own perpetuation. It was in view of mounting evidence of the effects of the Ruhi Institute curriculum on these two mutually reinforcing movements that we recommended its adoption worldwide six years ago. At the time, we did not comment specifically on the pedagogical principles governing the curriculum; nevertheless, it should be apparent to the friends that the curriculum possesses desirable characteristics, some of which have been described in broad terms in our messages regarding the current series of global Plans. Of particular significance is its organizing principle: developing capacity to serve the Cause and humanity in a process likened to walking a path of service. This conception shapes both content and structure.
The Universal House of Justice, from a message dated December 12, 2011, to all National Spiritual Assemblies

To read the writings of the Faith and to strive to obtain a more adequate understanding of the significance of Bahá’u’lláh’s stupendous Revelation are obligations laid on every one of His followers. All are enjoined to delve into the ocean of His Revelation and to partake, in keeping with their capacities and inclinations, of the pearls of wisdom that lie therein.… But understanding the implications of the Revelation, both in terms of individual growth and social progress, increases manifold when study and service are joined and carried out concurrently. There, in the field of service, knowledge is tested, questions arise out of practice, and new levels of understanding are achieved. In the system of distance education that has now been established in country after country—the principal elements of which include the study circle, the tutor and the curriculum of the Ruhi Institute—the worldwide Bahá’í community has acquired the capacity to enable thousands, nay millions, to study the writings in small groups with the explicit purpose of translating the Bahá’í teachings into reality, carrying the work of the Faith forward into its next stage: sustained large-scale expansion and consolidation.

… The institute process comes to be supported by a growing number of friends serving capably as tutors who, cycle after cycle, offer the full sequence of institute courses between them, at times with marked intensity. Thus, human resource development proceeds with minimal interruption and generates a constantly expanding pool of workers. While it continues to draw on a diverse range of the cluster’s inhabitants, those taking its courses in the greatest numbers are often the youth. The transformative effect of studying the Word of God is experienced by the many whose lives are touched in some way by the community’s activities. And as the flow of people beginning a path of service swells, considerable progress is made in all aspects of the community-building efforts of the friends. Animators of junior youth groups and teachers of children’s classes multiply in number, fuelling an expansion of these two vital programmes. Children are enabled to move from one grade of the classes to another, while groups of junior youth progress from year to year and ground their learning in service to society. Cluster agencies, bolstered by the support of Local Spiritual Assemblies, encourage and foster the natural passage of participants from one stage of the educational process to the next. An educational system with all its component elements, capable of expanding to welcome large numbers, is now firmly rooted within the cluster.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Learning to Release the Society-Building Power of the Faith — Facilitating a Common, Evolving Framework for Action — Ch. 3

Learning to Release the Society-Building Power of the Faith — Involvement in the Life of Society — Ch. 3

Relationships among the Institutions and Agencies of the Administrative Order — Relationship between the Cluster Agencies and the Local Assembly — Ch. 5

🔗Enhancing the Devotional Character of Communities

[T] he chief reason for the evils now rampant in society is a lack of spirituality. The materialistic civilization of our age has so much absorbed the energy and interest of mankind, that people in general no longer feel the necessity of raising themselves above the forces and conditions of their daily material existence. There is not sufficient demand for things that we should call spiritual to differentiate them from the needs and requirements of our physical existence. The universal crisis affecting mankind is, therefore, essentially spiritual in its causes. The spirit of the age, taken on the whole, is irreligious. Man’s outlook upon life is too crude and materialistic to enable him to elevate himself into the higher realms of the spirit.

It is this condition, so sadly morbid, into which society has fallen, that religion seeks to improve and transform. For the core of religious faith is that mystic feeling that unites man with God. This state of spiritual communion can be brought about and maintained by means of meditation and prayer. And this is the reason why Bahá’u’lláh has so much stressed the importance of worship. It is not sufficient for a believer to merely accept and observe the teachings. He should, in addition, cultivate the sense of spirituality, which he can acquire chiefly by the means of prayer. The Bahá’í Faith, like all other Divine religions, is thus fundamentally mystic in character. Its chief goal is the development of the individual and society, through the acquisition of spiritual virtues and powers. It is the soul of man that has first to be fed. And this spiritual nourishment prayer can best provide. Laws and institutions, as viewed by Bahá’u’lláh, can become really effective only when our inner spiritual life has been perfected and transformed.
Letter written on behalf of Shoghi Effendi, dated December 8, 1935, to an individual believer

We have called upon the Bahá’ís to see in their endeavours of community building the creation of a new pattern of how society can be. Taken in its entirety, that pattern fosters capacity for service—for the education of young generations, for the empowerment of the youth, for the spiritual education of children, for the enhancement of the capacity to draw upon the influence of the Word of God in accompanying others into the field of service, and for the social and economic advancement of a people in the light of the divine teachings for the age. Essential to that pattern is the devotional meeting—a communal aspect of the godly life and a dimension of the concept of the Mashriqu’l-Adhkár—which represents a marvellous opportunity for your community not only to worship the Almighty and seek His benedictions in your own lives, but to extend to your fellow citizens the spiritual energies of prayer, to restore for them the purity of worship, to kindle in their hearts faith in the confirmations of God, and to strengthen in them, no less than in yourselves, eagerness to serve the nation and humanity and to show constructive resilience in the path of justice.

Beloved friends: Gatherings dedicated to prayer throughout your blessed land, in every neighbourhood, town, village, and hamlet, and the increasing access that your compatriots are gaining to Bahá’í prayers are enabling your community to shine the light of unity in the assemblage of humanity, lending a share to the endeavours of your fellow believers throughout the world. Plant, then, the seeds of future Mashriqu’l-Adhkárs for the benefit of all, and ignite countless beacons of light against the gloom of hatred and inequity.
The Universal House of Justice, from a message dated December 18, 2014, to the Bahá’ís in Iran

[W] itness … how gatherings for worship have been integrated into the core of community life. Devotional meetings are occasions where any soul may enter, inhale the heavenly fragrances, experience the sweetness of prayer, meditate upon the Creative Word, be transported on the wings of the spirit, and commune with the one Beloved. Feelings of fellowship and common cause are generated, particularly in the spiritually heightened conversations that naturally occur at such times and through which the “city of the human heart” may be opened. By convening a gathering for worship at which adults and children of any background are welcome, the spirit of the Mashriqu’l-Adhkár is evoked in any locality. The enhancement of the devotional character of a community also has an effect on the Nineteen Day Feast and can be felt at other times when the friends come together.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

🔗The Mashriqu’l-Adhkár—Dawning Place of the Mention of God

Thou hast asked about places of worship and the underlying reason therefore. The wisdom in raising up such buildings is that at a given hour, the people should know it is time to meet, and all should gather together, and, harmoniously attuned one to another, engage in prayer; with the result that out of this coming together, unity and affection shall grow and flourish in the human heart.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 58

For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá’u’lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws He revealed, that the salvation of a world in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu’l-Adhkár can most adequately provide the essentials of Bahá’í worship and service, both so vital to the regeneration of the world.
Shoghi Effendi, from a letter dated October 25, 1929, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 186

It should be borne in mind that the central Edifice of the Mashriqu’l-Adhkár, round which in the fulness of time shall cluster such institutions of social service as shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant, should be regarded apart from these Dependencies, as a House solely designed and entirely dedicated to the worship of God in accordance with the few yet definitely prescribed principles established by Bahá’u’lláh in the Kitáb-i-Aqdas.
Shoghi Effendi, from a letter dated October 25, 1929, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 184

The Mashriqu’l-Adhkár, described by ‘Abdu’l - Bahá as “one of the most vital institutions of the world”, weds two essential, inseparable aspects of Bahá’í life: worship and service. The union of these two is also reflected in the coherence that exists among the community-building features of the Plan, particularly the burgeoning of a devotional spirit that finds expression in gatherings for prayer and an educational process that builds capacity for service to humanity.
The Universal House of Justice, from the Ri ḍ ván 2012 message to the Bahá’ís of the World

The friends are opening their homes to acts of collective worship; are engaging with everyone in conversations that uplift souls, illumine minds, and connect hearts; are sacrificing to provide for the spiritual and material education of young and old alike; are learning to apply spiritual insights together with scientific knowledge to promote social well-being; and are finding ways to share their resources in acts of humanitarian assistance. They are consecrating their energies to building communities that each succeeding day become truer expressions of the love of God and of human oneness. In these ways, and in many more, they are channelling the spirit of worship and service embodied in the House of Worship and are laying foundations in the towns and villages of their nation upon which, in the fullness of time, more Houses of Worship shall be raised.
The Universal House of Justice, from a letter dated March 25, 2023, to the Friends Gathered in Kinshasa

🔗Moral and Spiritual Education of Children

Train these children with divine exhortations. From their childhood instill in their hearts the love of God so they may manifest in their lives the fear of God and have confidence in the bestowals of God. Teach them to free themselves from human imperfections and to acquire the divine perfections latent in the heart of man.

‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 21

Tend the young trees of the Abhá Paradise with the welling waters of His grace and peace and joy. Make them to flourish under the downpour of His bounty. Strive with all thy powers that the children may stand out and grow fresh, delicate, and sweet, like the ideal trees in the gardens of heaven.

All these gifts and bounties depend upon love for the Beauty of the All-Glorious, and on the blessings in the teachings of the Most High, and the spiritual instructions of the Supreme Concourse, and on ecstasy and ardour and diligent pursuit of whatsoever will redound to the eternal honour of the community of man.

‘Abdu’l-Bahá, Additional Tablets, Extracts and Talks

Bahá’u’lláh considered education as one of the most fundamental factors of a true civilization. This education, however, in order to be adequate and fruitful, should be comprehensive in nature and should take into consideration not only the physical and the intellectual side of man but also his spiritual and ethical aspects.
Letter written on behalf of Shoghi Effendi, dated July 9, 1931, in Bahá’í Education , no. 140

Our children need to be nurtured spiritually and to be integrated into the life of the Cause. They should not be left to drift in a world so laden with moral dangers. In the current state of society, children face a cruel fate. Millions and millions in country after country are dislocated socially. Children find themselves alienated by parents and other adults whether they live in conditions of wealth or poverty. This alienation has its roots in a selfishness that is born of materialism that is at the core of the godlessness seizing the hearts of people everywhere. The social dislocation of children in our time is a sure mark of a society in decline; this condition is not, however, confined to any race, class, nation or economic condition—it cuts across them all. It grieves our hearts to realize that in so many parts of the world children are employed as soldiers, exploited as laborers, sold into virtual slavery, forced into prostitution, made the objects of pornography, abandoned by parents centered on their own desires, and subjected to other forms of victimization too numerous to mention. Many such horrors are inflicted by the parents themselves upon their own children. The spiritual and psychological damage defies estimation….

… Spiritual education of children and junior youth is of paramount importance to the further progress of the community.... But although providing spiritual and academic education for children is essential, this represents only a part of what must go into developing their characters and shaping their personalities. The necessity exists, too, for individuals and the institutions at all levels, which is to say the community as a whole, to show a proper attitude towards children and to take a general interest in their welfare. Such an attitude should be far removed from that of a rapidly declining order.

Children are the most precious treasure a community can possess, for in them are the promise and guarantee of the future. They bear the seeds of the character of future society which is largely shaped by what the adults constituting the community do or fail to do with respect to children. They are a trust no community can neglect with impunity. An all-embracing love of children, the manner of treating them, the quality of the attention shown them, the spirit of adult behavior toward them—these are all among the vital aspects of the requisite attitude. Love demands discipline, the courage to accustom children to hardship, not to indulge their whims or leave them entirely to their own devices. An atmosphere needs to be maintained in which children feel that they belong to the community and share in its purpose. They must lovingly but insistently be guided to live up to Bahá’í standards, to study and teach the Cause in ways that are suited to their circumstances.
The Universal House of Justice, from the Riḍván 2000 message to the Bahá’ís of the World

The regional institutes are charged with the responsibility for the implementation and management of the [children’s] classes, and they require a wide degree of latitude to train the teachers, deploy resources, and collaborate with Local Spiritual Assemblies.
Letter written on behalf of the Universal House of Justice, dated October 19, 2005 to the National Spiritual Assembly of the United States

Concern for the spiritual education of children has long been an element of the culture of the Bahá’í community, a concern that resulted in two, coexisting realities. One, emulating the achievements of the Bahá’ís of Iran, was characterized by the capacity to offer systematic classes, from grade to grade, to children from Bahá’í families, generally with the aim of imparting basic knowledge of the history and teachings of the Faith to rising generations. In most parts of the world, the number who benefited from such classes has been relatively small. The other reality emerged in areas where large-scale enrolments took place, both rural and urban. A more inclusive attitude dominated that experience. Yet while children from households of all kinds were at once eager and welcome to attend Bahá’í classes, various factors prevented lessons from being conducted with the required degree of regularity, year after year. How pleased we are to see this duality, a consequence of historical circumstances, begin to fall away as friends trained by institutes everywhere strive to offer classes, open to all, on a systematic basis.

Such promising beginnings have now to be vigorously pursued. In every cluster with an intensive programme of growth in operation, efforts need to be made to systematize further the provision of spiritual education to increasing numbers of children, from families of many backgrounds—a requisite of the community-building process gathering momentum in neighbourhoods and villages. This will be a demanding task, one that calls for patience and cooperation on the part of parents and institutions alike.
The Universal House of Justice, from the Ri ḍ ván 2010 message to the Bahá’ís of the World

The House of Justice has clarified that in each locality consideration must be given, with a humble attitude of learning, as to how best to provide a spiritual education for ever-growing numbers of children, both Bahá’ís and others. In this light, the issue of neighborhood and centralized classes should not be understood as a dichotomy of mutually exclusive approaches but as a question of the practical means by which the necessarily limited resources of the community can best be applied to the priorities at hand.
Letter written on behalf of the Universal House of Justice, dated March 22, 2024, to an individual

🔗Junior Youth and their Spiritual Empowerment

After a time he enters the period of youth, in which his former conditions and needs are superseded by new requirements applicable to the advance in his degree. His faculties of observation are broadened and deepened; his intelligent capacities are trained and awakened; the limitations and environment of childhood no longer restricts his energies and accomplishments.

‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 130

It is extremely difficult to teach the individual and refine his character once puberty is passed. By then, as experience hath shown, even if every effort be exerted to modify some tendency of his, it all availeth nothing. He may, perhaps, improve somewhat today; but let a few days pass and he forgetteth, and turneth backward to his habitual condition and accustomed ways.

‘Abdu’l-Bahá , Selections from the Writings of ‘Abdu’l-Bahá , no. 112

The individuality of each created thing is based upon divine wisdom, for in the creation of God there is no defect. However, personality has no element of permanence. It is a slightly changeable quality in man which can be turned in either direction. For if he acquire praiseworthy virtues, these strengthen the individuality of man and call forth his hidden forces; but if he acquire defects, the beauty and simplicity of the individuality will be lost to him and its God-given qualities will be stifled in the foul atmosphere of self.

‘Abdu’l-Bahá, ‘Abdu’l-Bahá on Divine Philosophy , (Boston: The Tudor Press, 1918), pp. 131-32

Among the young ones in the community are those known as junior youth, who fall between the ages of, say, 12 and 15. They represent a special group with special needs as they are somewhat in between childhood and youth when many changes are occurring within them. Creative attention must be devoted to involving them in programs of activity that will engage their interests, mold their capacities for teaching and service, and involve them in social interaction with older youth. The employment of the arts in various forms can be of great value in such activity.
The Universal House of Justice, from the Riḍván 2000 message to the Bahá’ís of the World

[I] t is imperative to pay close attention to children and junior youth everywhere. Concern for the moral and spiritual education of young people is asserting itself forcefully on the consciousness of humanity, and no attempt at community building can afford to ignore it. What has become especially apparent during the current Five Year Plan is the efficacy of educational programs aimed at the spiritual empowerment of junior youth. When accompanied for three years through a program that enhances their spiritual perception, and encouraged to enter the main sequence of institute courses at the age of fifteen, they represent a vast reservoir of energy and talent that can be devoted to the advancement of spiritual and material civilization.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors

The rapid spread of the programme for the spiritual empowerment of junior youth is yet another expression of cultural advance in the Bahá’í community. While global trends project an image of this age group as problematic, lost in the throes of tumultuous physical and emotional change, unresponsive and self-consumed, the Bahá’í community—in the language it employs and the approaches it adopts—is moving decidedly in the opposite direction, seeing in junior youth instead altruism, an acute sense of justice, eagerness to learn about the universe and a desire to contribute to the construction of a better world. Account after account, in which junior youth in countries all over the planet give voice to their thoughts as participants in the programme, testifies to the validity of this vision. There is every indication that the programme engages their expanding consciousness in an exploration of reality that helps them to analyse the constructive and destructive forces operating in society and to recognize the influence these forces exert on their thoughts and actions, sharpening their spiritual perception, enhancing their powers of expression and reinforcing moral structures that will serve them throughout their lives. At an age when burgeoning intellectual, spiritual and physical powers become accessible to them, they are being given the tools needed to combat the forces that would rob them of their true identity as noble beings and to work for the common good.

That the major component of the programme explores themes from a Bahá’í perspective, but not in the mode of religious instruction, has opened the way for its extension to junior youth in a variety of settings and circumstances. In many such instances, then, those who implement the programme enter confidently into the area of social action, encountering a range of questions and possibilities, which are being followed and organized in a global process of learning by the [Bahá’í International Development Organization] in the Holy Land.
The Universal House of Justice, from the Ri ḍ ván 2010 message to the Bahá’ís of the World

🔗Youth

At last he passes out of the period of youth and enters the stage, or station, of maturity, which necessitates another transformation and corresponding advance in his sphere of life activity. New powers and perceptions clothe him, teaching and training commensurate with his progression occupy his mind, special bounties and bestowals descend in proportion to his increased capacities, and his former period of youth and its conditions will no longer satisfy his matured view and vision.

‘Abdu’l-Bahá, Promulgation of Universal Peace , no. 130

We are conscious of how much vibrancy and strength is generated in any society by its youth being awakened to the vision of Bahá’u’lláh and becoming protagonists of the Plan. And so, with what immense kindliness, courage, and complete reliance on God must Bahá’í youth resolve to reach out to their peers and bring them into this work! All must surge, but the youth must soar.
The Universal House of Justice, from the Ri ḍ ván 2024 message to the Bahá’ís of the World

The enthusiastic participation of the youth also highlighted the fact that they represent a most responsive element of every receptive population to which the friends have sought to reach out. What has been learned in this regard is how to help young people become aware of the contribution they can make to the improvement of their society. As consciousness is raised, they increasingly identify with the aims of the Bahá’í community and express eagerness to lend their energies to the work under way. Conversations along these lines kindle interest in how the physical and spiritual powers available to them at this time of life can be channelled towards providing for the needs of others, particularly for younger generations. Special gatherings for youth, now occurring more frequently at the level of the cluster and even the neighbourhood or village, have proved to be ideal occasions for bringing an intensity to this ongoing conversation, and they are an increasingly common feature of cycles of activity in many clusters.

Experience suggests that a discussion about contributing to the betterment of society fails to tap the deepest springs of motivation if it excludes exploration of spiritual themes. The importance of “doing”, of arising to serve and to accompany fellow souls, must be harmonized with the notion of “being”, of increasing one’s understanding of the divine teachings and mirroring forth spiritual qualities in one’s life. And so it is that, having been introduced to the vision of the Faith for humanity and the exalted character of its mission, the youth naturally feel a desire to be of service, a desire to which training institutes swiftly respond. Indeed, releasing the capacity of the youth is, for each training institute, a sacred charge. Yet fostering that capacity as it develops is a responsibility of every institution of the Cause. The readiness youth demonstrate to take initiative, whatever lines of action they choose, can obscure the fact that they need sustained support from institutions and agencies in the cluster beyond the early steps.

Youth also support each other in this regard, coming together in groups to engage in further study and discuss their service, to reinforce one another’s efforts and build resolve, looking to ever extend the circle of friendship more widely. The encouragement offered in this way by a network of peers provides young people with a much-needed alternative to those siren voices that beckon towards the snares of consumerism and compulsive distractions, as well as a counter to the calls to demonize others. It is against this backdrop of enervating materialism and splintering societies that the junior youth programme reveals its particular value at this time. It offers the youth an ideal arena in which to assist those younger than themselves to withstand the corrosive forces that especially target them.

As youth advance along the path of service, their endeavours are integrated seamlessly into the activities of the cluster, and as a consequence, the entire community thrives as a cohesive whole. Reaching out to the families of young people is a natural way of strengthening community building. Institutions and agencies are being challenged to increase their own capacity in order to find ways of systematically realizing the potential of the youth. With a greater awareness of this age group’s circumstances and dynamics, they are able to plan accordingly—for instance, providing opportunities for youth to study courses intensively, perhaps immediately upon the conclusion of a youth gathering. The infusion of energy from a vibrant band of youth allows the tempo of the work within the cluster to be accelerated.

While it is right to expect great things from those who have so much to give in the path of service, the friends must guard against adopting a narrow outlook on what development to maturity entails. Freedom of movement and availability of time enable many youth to serve in ways that are directly related to the needs of the community, but as they advance further into their twenties, their horizons broaden. Other dimensions of a coherent life, equally demanding and highly meritorious, begin to make stronger claims on their attention. For many, an immediate priority will be further education, academic or vocational, according to the possibilities before them, and new spaces for interaction with society open up. Moreover, young women and men become acutely conscious of the exhortations of the Supreme Pen to “enter into wedlock” that they may “bring forth one who will make mention of Me amid My servants” and to “engage in crafts and professions”. Having taken up an occupation, youth naturally try to contribute to their field, or even to advance it in light of the insights they gain from their continued study of the Revelation, and they strive to be examples of integrity and excellence in their work. Bahá’u’lláh extols those “that earn a livelihood by their calling and spend upon themselves and upon their kindred for the love of God, the Lord of all worlds.” This generation of youth will form families that secure the foundations of flourishing communities. Through their growing love for Bahá’u’lláh and their personal commitment to the standard to which He summons them will their children imbibe the love of God, “commingled with their mother’s milk”, and always seek the shelter of His divine law. Clearly, then, the responsibility of a Bahá’í community towards young people does not end when they first start serving. The significant decisions they make about the direction of their adult lives will determine whether service to the Cause of God was only a brief and memorable chapter of their younger years, or a fixed centre of their earthly existence, a lens through which all actions come into focus. We rely on you and your auxiliaries to ensure that the spiritual and material prospects of the youth are given due weight in the deliberations of families, communities, agencies, and institutions.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Surely you have observed that a longing to arise and actively participate in the work of community building and contribute to the transformation of society is especially discernible among the youth—who, at every stage in the growth of the Cause of God, have made vital contributions to its progress. The institute is charged with a sacred duty to release the capacity inherent in the youth and channel their time and energy, skills and talents, towards the provision of spiritual education to a rising generation. Yet, this capacity will only develop in an environment in which young people feel the trust and confidence of the institutions, as well as the love and encouragement of the community and their families. As affirmed by the Guardian, the future rests upon the youth. As such, they must gain valuable experience in all affairs of the Faith so that they are prepared and have the strength to shoulder weighty responsibilities. They must have the opportunity to make sacrifices for the progress of the Faith, as the generations before them have done. The House of Justice trusts that you will support them unequivocally, having faith in their abilities and seeking at all times to empower them to achieve greater heights of service.
Letter written on behalf of the Universal House of Justice, dated February 9, 2017, to a National Spiritual Assembly, in The National Spiritual Assembly: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 54

What we have described … is an educational system in a state of constant refinement. This requires many individuals to lend their support to its further development; it also requires institutes, and Bahá’í institutions more generally, to plan ahead and ensure that individuals who have developed considerable capacity in supporting the community’s educational endeavours are able to sustain their service and can, when their life circumstances change, continue to be involved in the work of the institute in other meaningful ways. Appreciating the effectiveness of the institute process, every follower of Bahá’u’lláh will feel a desire to contribute to its advancement in some way—not least, the Bahá’í youth. Institutes know well that releasing the potential possessed by young people is, for them, a sacred charge; we now ask that Bahá’í youth view the future development of the institute in the very same light. At the vanguard of a nine-year, community-wide endeavour to bring the institute to a higher level of functioning, we expect to see a broad movement of youth setting the standard. They should seize every opportunity—in their schools and universities, and in spaces dedicated to work, family, or social interaction—to encourage more and more souls to benefit from the institute’s programmes. Some youth will be able to devote a period of service—perhaps even successive years—to the provision of education, especially to those younger than themselves; for many, support for the institute’s activities will be an ever-present dimension of their lives throughout their own education and as they seek a livelihood from their calling in this world; but for none should it be anything less than a cherished commitment.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

🔗Policy Pertaining to the Protection of Minors

Every American Bahá’í community, at whatever stage of development, is responsible to vigilantly provide a safe, protective environment for all who participate in Bahá’í-sponsored gatherings and activities. This is especially true when the participants are minors (i.e., children and youth under the age of 18). Therefore, every Bahá’í institution, agency, or group planning and hosting activities in which minors participate are responsible for studying and implementing the policies set forth in the National Spiritual Assembly’s “Policy for the Protection of Children, Junior Youth, and Youth.” The latest version of this document is available on the “Local Spiritual Assembly and Community References” page of the national member services website at https://www.bahai.us/community/resources/assembly-references in the “Download Supplements to Guidelines” section.

Also available through this same link are registration and permission forms that need to be filled out by the parents or guardians of the minors participating in children’s classes and the Junior Youth Spiritual Empowerment Program activities.

🔗Meaningful Conversations, Firesides, and Home Visits

The most effective method of teaching is the Fireside group, where new people can be shown Bahá'í hospitality, and ask all questions which bother them …
Letter written on behalf of Shoghi Effendi, dated October 20, 1956, to an individual believer

Nowhere has the rise in individual initiative been more clearly demonstrated than in the field of teaching. Whether in the form of firesides or study circles, individual efforts to teach the Faith are indisputably on the increase. Equipped with skills and methods, effective and accessible to all, and encouraged by the response their actions elicit, the believers are entering into closer association with people of many walks of life, engaging them in earnest conversation on themes of spiritual import. With greater and greater spiritual perception, they are able to sense receptivity and recognize thirst for the vivifying waters of Bahá’u’lláh’s message. From among all those they encounter—parents of neighborhood children, peers at school, colleagues at work, casual acquaintances—they seek out souls with whom they can share a portion of that which He has so graciously bestowed on humanity. Increased experience enables them to adapt their presentation to the seeker’s needs, employing direct teaching methods that draw on the Writings to offer the message in a manner both forthcoming and inviting.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors

Conceived as a means for exposing believers to the fundamentals of the Faith, “home visits” are giving rise to an array of deepening efforts, both individual and collective, in which the friends are delving into the Writings and exploring their implications for their lives.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors isiting one another’s homes weaves bonds of love and union. Teaching becomes a way of life.
Letter written on behalf of the Universal House of Justice, dated January 5, 2015, to a National Spiritual Assembly

Central to the pattern of action evolving in a cluster is the individual and collective transformation effected through the agency of the Word of God. From the beginning of the sequence of courses, a participant encounters Bahá’u’lláh’s Revelation in considering such weighty themes as worship, service to humanity, the life of the soul, and the education of children and youth. As a person cultivates the habit of study and deep reflection upon the Creative Word, this process of transformation reveals itself in an ability to express one’s understanding of profound concepts and to explore spiritual reality in conversations of significance. These capacities are visible not only in the elevated discussions that increasingly characterize interactions within the community, but in the ongoing conversations that reach well beyond—not least between the Bahá’í youth and their peers—extending to include parents whose daughters and sons are benefiting from the community’s programmes of education. Through exchanges of this kind, consciousness of spiritual forces is raised, apparent dichotomies yield to unexpected insights, a sense of unity and common calling is fortified, confidence that a better world can be created is strengthened, and a commitment to action becomes manifest. Such distinctive conversations gradually attract ever-larger numbers to take part in a range of community activities. Themes of faith and certitude surface naturally, prompted by the receptivity and experiences of those involved. What is clear, then, is that as the institute process in a cluster gains momentum, the act of teaching comes to assume greater prominence in the lives of the friends.

As progress continues, the rising capacity for meaningful conversation is harnessed in the plans of the institutions. By the time cycles of activity have formally emerged, this capacity is being further stimulated through the expansion phase that does so much to determine the outcome of each cycle. The precise objectives of each expansion phase vary, of course, depending on conditions in the cluster and the circumstances of the Bahá’í community. In some instances, its main aim is to increase participation in the core activities; in others, readiness to enrol in the Faith is discovered. Conversations about the Person of Bahá’u’lláh and the purpose of His mission occur in a variety of settings, including firesides and visits to homes. The actions undertaken during this phase allow abilities developed through studying the relevant institute materials to be exercised and refined. As experience grows, the friends become more adept at discerning when they have found a hearing ear, at deciding when to be more direct in sharing the message, at removing obstacles to understanding, and at helping seekers to embrace the Cause. The approach of working in teams allows the friends to serve together, offer mutual support, and build confidence—but even when carrying out actions individually, they are coordinating their efforts to greater effect.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

🔗An Expanding Nucleus

Under a wide diversity of conditions, in virtually any cluster, it is possible for an expanding nucleus of individuals to generate a movement towards the goal of a new World Order. A decade ago, when we introduced the concept of a cluster—a geographic construct intended to facilitate thinking about the growth of the Faith—we provided an outline of four broad stages along the path of its development. As the Bahá’í community set about implementing the provisions of the Plan, this outline proved immensely useful in giving shape and definition to what is essentially an ongoing process. The abundant experience which has since accrued enables the believers now to conceive of the movement of a population, propelled by mounting spiritual forces, in terms of a rich and dynamic continuum. A brief review of the process that unfolds in a cluster, though well familiar to you all, will serve to underscore its fundamentally organic nature.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

Before long, there forms a nucleus of friends in a cluster who are working and consulting together and arranging activities. For the process of growth to advance further, the number of people sharing this commitment must rise, and their capacity for undertaking systematic action within the framework of the Plan must correspondingly increase. And similar to the development of a living organism, growth can occur quickly when the right conditions are in place.

Foremost among these conditions is an institute process gaining in strength, given its centrality to fostering the movement of populations. The friends who have begun studying institute materials, and are also investing their energies in organizing children’s classes, junior youth groups, gatherings for collective worship, or other related activities, are being assisted to proceed further through the sequence of courses, while the number of those starting their study continues to rise. With the flow of participants through institute courses and into the field of action being maintained, the company of those who are sustaining the growth process expands. Progress relies to a large extent on the quality of the efforts of those serving as tutors. At this early stage, most of them might still be drawn from other clusters, but at the same time, a few local friends are being raised up who, as their capacity for action increases, begin to help others study the materials of the institute. Efforts to usher in the first cadre of tutors from the cluster should steer a path between two undesirable outcomes. If individuals proceed through the courses of the institute too hastily, the capacity to serve is not sufficiently developed; conversely, if study is overly prolonged, the process is robbed of the dynamism essential to its advancement. In differing circumstances, creative solutions have been used to achieve the necessary balance, ensuring that, within a reasonable period, some among those residing in a cluster are enabled to serve as tutors.

Of course, it is not the provision of training by itself that brings about progress. Efforts to build capacity fall short if arrangements are not swiftly made to accompany individuals into the arena of service. An adequate level of support extends far beyond encouraging words. When preparing to take on an unfamiliar task, working alongside a person with some experience increases consciousness of what is possible. An assurance of practical help can give a tentative venturer the courage to initiate an activity for the first time. Souls then advance their understanding together, humbly sharing the insights each possesses at a given moment and eagerly seeking to learn from fellow wayfarers on the path of service. Hesitation recedes and capacity develops to the point where an individual can carry out activities independently and, in turn, accompany others on the same path.

Where the institute is concerned, the flow of participants through its courses creates a growing need for them to be systematically supported as they begin serving as teachers of children, as animators, and as tutors. Opportunities naturally arise for those among the core of believers who have already gained a measure of experience in the educational activities to assist those who are newer to them. An individual’s readiness to help others move forward in their efforts to serve might lead to specific responsibilities being assigned to him or her. In this manner, coordinators of each of the three stages of the educational process gradually emerge as needs demand. Their actions are always motivated by a desire to see capacity develop in others and to foster friendships founded on cooperation and reciprocity.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

[T] here must emerge in many hundreds of clusters a growing band of believers who can maintain, with those around them, a sustained focus on nurturing growth and building capacity, and who are distinguished by their ability and their discipline to reflect on action and learn from experience. Raising up and accompanying an expanding nucleus of individuals in each place—not just at the level of the cluster but within neighbourhoods and villages—is at once a formidable challenge and a critical need. But where this is occurring, the results speak for themselves.

We are reassured to see that the institutions of the Faith are keeping this supreme need at the forefront of their thinking, devising effective mechanisms to enable the insights arising from progress to be widely applied.
The Universal House of Justice, from the Ri ḍ ván 2018 message to the Bahá’ís of the World

To have come this far implies intense activity occurring in specific neighbourhoods or villages, but also concerted effort being made by the generality of the believers living across the cluster—in other words, a rising spirit of universal participation in the work of community building. In practice, this means the mobilization of a sizeable number of Bahá’ís who are creatively and intelligently applying the Plan’s framework for action to the reality of their own circumstances wherever in the cluster they live. It entails families and individual believers working together and making a conscious decision to see themselves as belonging to an expanding nucleus. Such groups of friends set about widening the circle of participation in their activities by engaging with the networks to which they belong—networks created through a place of work or study, a local school, or a community hub of another kind—and by accompanying others who arise to serve alongside them. These efforts have tremendous merit. Even when a cluster contains a number of flourishing centres of intense activity, efforts being made across the rest of the cluster might still represent a large proportion of all the activity that is occurring. We also acknowledge, in this connection, the steps being taken in some clusters to systematically reach out to a specific population that has shown receptivity to the Faith but is dispersed throughout the cluster. This can be seen as a specialized form of the community-building work, and one which continues to show great promise. As participation in the work of the Plan in all its forms increases, many opportunities emerge for the friends to learn from each other’s experience and to kindle within one another the joy of teaching.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

🔗Intensive Programs of Growth

In those areas where strong communities with a corps of deepened believers exist, systematic programs for the expansion and consolidation of the Faith should be established forthwith…. It is important that national communities not rush into establishing intensive programs in an area before conditions are propitious. These conditions include: a high level of enthusiasm among a sizeable group of devoted and capable believers who understand the prerequisites for sustainable growth and can take ownership of the program; some basic experience on the part of a few communities in the cluster in holding classes for the spiritual education of children, devotional meetings, and the Nineteen Day Feast; the existence of a reasonable degree of administrative capacity in at least a few Local Spiritual Assemblies; the active involvement of several assistants to Auxiliary Board members in promoting community life; a pronounced spirit of collaboration among the various institutions working in the area; and above all, the strong presence of the training institute with a scheme of coordination that supports the systematic multiplication of study circles.

Programs initiated in such areas should aim at fostering sustainable growth by building the necessary capacity at the levels of the individual, the institution, and the community. Far from requiring grandiose and elaborate plans, these programs should focus on a few measures that have proven over the years to be indispensable to large-scale expansion and consolidation. Success will depend on the manner in which lines of action are integrated and on the attitude of learning that is adopted. The implementation of such a program will require the close collaboration of the institute, the Auxiliary Board members and their assistants, and an Area Teaching Committee.

At the core of the program must lie a sound and steady process of expansion, matched by an equally strong process of human resource development. A range of teaching efforts needs to be carried out, involving both activities undertaken by the individual and campaigns promoted by the institutions. As the number of believers in the area rises, a significant percentage should receive training from the institute, and their capabilities be directed towards the development of local communities.

… One of the first steps in implementing the program may well be a survey to determine the condition of each locality in the area. Among the initial goals for every community should be the establishment of study circles, children’s classes, and devotional meetings, open to all the inhabitants of the locality. The observance of the Nineteen Day Feast has to be given due weight, and consistent effort should be made to strengthen the Local Spiritual Assemblies. Once communities are able to sustain the basic activities of Bahá’í life, a natural way to further their consolidation is to introduce small projects of social and economic development.... As strength builds, the responsibility for an increasing number of lines of action is to be devolved onto the Local Spiritual Assemblies.

Throughout the endeavor, periodic meetings of consultation in the area need to reflect on issues, consider adjustments, and maintain enthusiasm and unity of thought. The best approach is to formulate plans for a few months at a time, beginning with one or two lines of action and gradually growing in complexity. Those who are actively involved in the implementation of plans, whether members of the institutions or not, should be encouraged to participate fully in the consultations. Other area-wide gatherings will also be necessary. Some of these will provide opportunity for the sharing of experience and further training. Others will focus on the use of the arts and the enrichment of culture. Together, such gatherings will support an intense process of action, consultation and learning.

The friends who participate in these intensive programs of growth should bear in mind that the purpose is to ensure that the Revelation of Bahá’u’lláh reaches the masses of humanity and enables them to achieve spiritual and material progress through the application of the Teachings. Vast numbers among the peoples of the world are ready, indeed yearn, for the bounties that Bahá’u’lláh alone can bestow upon them once they have committed themselves to building the new society He has envisioned. In learning to systematize their large-scale teaching work, Bahá’í communities are becoming better equipped to respond to this longing. They cannot withhold whatever effort, whatever sacrifice, may be called for.
The Universal House of Justice, from a message dated January 9, 2001, to the Conference of the Continental Boards of Counsellors

Invariably, opportunities afforded by the personal circumstances of the believers initially involved—or perhaps a single homefront pioneer—to enter into meaningful and distinctive conversation with local residents dictate how the process of growth begins in a cluster. A study circle made up of a few friends or colleagues, a class offered for several neighbourhood children, a group formed for junior youth during after-school hours, a devotional gathering hosted for family and friends—any one of these can serve as a stimulus to growth. What happens next follows no predetermined course. Conditions may justify that one core activity be given precedence, multiplying at a rate faster than the others. It is equally possible that all four would advance at a comparable pace. Visiting teams may be called upon to provide impetus to the fledgling set of activities. But irrespective of the specifics, the outcome must be the same. Within every cluster, the level of cohesion achieved among the core activities must be such that, in their totality, a nascent programme for the sustained expansion and consolidation of the Faith can be perceived. That is to say, in whatever combination and however small in number, devotional gatherings, children’s classes and junior youth groups are being maintained by those progressing through the sequence of institute courses and committed to the vision of individual and collective transformation they foster. This initial flow of human resources into the field of systematic action marks the first of several milestones in a process of sustainable growth.

All of the institutions and agencies promoting the aim of the current series of global Plans need to exercise the measure of agility that the birth of such a dynamic process demands—but none more so than the Auxiliary Board members. To help the friends visualize this first important milestone, and the multiplicity of ways in which it can be reached, is central to the functioning of every Auxiliary Board member and an increasing number of his or her assistants.…

It is important to note that, as a programme of growth is being brought into existence, an emergent community spirit begins to exert its influence on the course of events. Whether activities are scattered across the cluster or concentrated in one village or neighbourhood, a sense of common purpose characterizes the endeavours of the friends. Whatever level of organization served to channel the early manifestations of this spirit, the systematic, coordinated multiplication of core activities necessitates that higher levels soon be attained. Through various measures, greater structure is lent to activity, and initiative, shaped largely by individual volition before, is now given collective expression. A complement of coordinators appointed by the institute moves into place—those for study circles, for junior youth groups, and for children’s classes. Any order of appointment is potentially valid. Nothing less than an acute awareness of circumstances on the ground should make this determination, for what is at stake is not compliance with a set of procedures but the unfoldment of an educational process that has begun to show its potential to bring about the spiritual empowerment of large numbers.

Parallel to the establishment of mechanisms to support the institute process, other administrative structures are gradually taking shape. Out of the occasional meetings of a few believers emerge the regular deliberations of an expanding core group of friends concerned with channelling into the field of service an increasing store of energy. As the process of growth continues to gather momentum, such an arrangement ultimately fails to satisfy the demands of planning and decision making, and an Area Teaching Committee is constituted, and reflection meetings institutionalized. In the joint interactions of the Committee, the institute and the Auxiliary Board members, a fully fledged scheme for the coordination of activities becomes operational—with all the inherent capacity needed to facilitate the efficient flow of guidance, funds, and information. By now, the process of growth in the cluster will conform to the rhythm established by pronounced cycles of expansion and consolidation, which, punctuated every three months by a meeting for reflection and planning, are unfolding without interruption.

Here again, it is for the Auxiliary Board members and other relevant institutions and agencies, such as the Regional Council and institute board, to ensure that administrative structures being forged in the cluster take on the requisite characteristics. Specifically, the sequence of courses that we have recommended for use by institutes everywhere, which is facilitating so effectively the process of transformation under way, is designed to create an environment conducive at once to universal participation and to mutual support and assistance. The nature of relationships among individuals in this environment, all of whom consider themselves as treading a common path of service, was explained briefly in our Ri

ḍ ván message. We also indicated there that such an environment is not without its effects on the administrative affairs of the Faith. As an increasing number of believers participate in the teaching and administrative work, undertaken with a humble attitude of learning, they should come to view every task, every interaction, as an occasion to join hands in the pursuit of progress and to accompany one another in their efforts to serve the Cause. In this way will the impulse to over instruct be quieted. In this way will the tendency to reduce a complex process of transformation into simplistic steps, susceptible to instruction by manual, be averted. Discrete actions are placed in context, and even the smallest of steps is endowed with meaning. The operation of spiritual forces in the arena of service becomes increasingly apparent, and bonds of friendship, so vital to a healthy pattern of growth, are continuously reinforced.

Within this landscape of unfolding processes, emerging structures, and enduring fellowship, that moment which has come to be known as the “launching” of an intensive programme of growth represents conscious recognition that all the elements necessary to accelerate the expansion and consolidation of the Faith are not only in place but also functioning with an adequate degree of effectiveness. It signals the maturation of an ever-expanding, self-sustaining system for the spiritual edification of a population: a steady stream of friends is proceeding through the courses of the training institute and engaging in the corresponding activities, which serves, in turn, to increase the number of fresh recruits into the Faith, a significant percentage of whom invariably enters the institute process, guaranteeing the expansion of the system. This constitutes another milestone that the friends labouring in every cluster must, in time, reach.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

Agreater expression of the society-building power of the Faith requires, first and foremost, still further advances in the process of entry by troops in every part of the world. The essentially spiritual undertakings of diffusing the light of Bahá’u’lláh’s Revelation ever more widely and extending the roots of His Faith ever more deeply into the soil of society have measurable outcomes: the number of clusters where a programme of growth has been initiated and the degree of intensity that each has reached. The means now exist for a swift advance in relation to both measures. The goal that the community of the Greatest Name must aspire to fulfil during the current series of global Plans is to establish intensive programmes of growth in all the clusters in the world. This formidable objective implies a broadening and intensification of activity on a scale never witnessed. Rapid progress towards this goal must be achieved in the course of the Nine Year Plan.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

🔗Centers of Intense Activity

In every cluster, once a consistent pattern of action is in place, attention needs to be given to extending it more broadly through a network of co-workers and acquaintances, while energies are, at the same time, focused on smaller pockets of the population, each of which should become a centre of intense activity. In an urban cluster, such a centre of activity might best be defined by the boundaries of a neighbourhood; in a cluster that is primarily rural in character, a small village would offer a suitable social space for this purpose. Those who serve in these settings, both local inhabitants and visiting teachers, would rightly view their work in terms of community building. To assign to their teaching efforts such labels as “door-to-door”, even though the first contact may involve calling upon the residents of a home without prior notice, would not do justice to a process that seeks to raise capacity within a population to take charge of its own spiritual, social and intellectual development. The activities that drive this process, and in which newly found friends are invited to engage—meetings that strengthen the devotional character of the community; classes that nurture the tender hearts and minds of children; groups that channel the surging energies of junior youth; circles of study, open to all, that enable people of varied backgrounds to advance on equal footing and explore the application of the teachings to their individual and collective lives—may well need to be maintained with assistance from outside the local population for a time. It is to be expected, however, that the multiplication of these core activities would soon be sustained by human resources indigenous to the neighbourhood or village itself—by men and women eager to improve material and spiritual conditions in their surroundings. A rhythm of community life should gradually emerge, then, commensurate with the capacity of an expanding nucleus of individuals committed to Bahá’u’lláh’s vision of a new World Order.

Within this context, receptivity manifests itself in a willingness to participate in the process of community building set in motion by the core activities. In cluster after cluster where an intensive programme of growth is now in operation, the task before the friends this coming year is to teach within one or more receptive populations, employing a direct method in their exposition of the fundamentals of their Faith, and find those souls longing to shed the lethargy imposed on them by society and work alongside one another in their neighbourhoods and villages to begin a process of collective transformation. If the friends persist in their efforts to learn the ways and methods of community building in small settings in this way, the long-cherished goal of universal participation in the affairs of the Faith will, we are certain, move by several orders of magnitude within grasp.

To meet this challenge, the believers and the institutions that serve them will have to strengthen the institute process in the cluster, increasing significantly within its borders the number of those capable of acting as tutors of study circles…
The Universal House of Justice, from the Ri ḍ ván 2010 message to the Bahá’ís of the World

Five years ago, most of the clusters where an intensive programme of growth had been established were those where a reasonable number of Bahá’ís already lived, often geographically spread out. Efforts on the part of those believers to advance the work by inviting the participation of friends, co-workers, extended family, and acquaintances did much to raise the level of activity throughout the cluster. Indeed, widening the circle of participation in this way has become a familiar aspect of Bahá’í life and remains essential. At the same time, experience indicates that, for growth to accelerate through a steady flow of new participants entering the institute process, more is required. The pattern of community life has to be developed in places where receptivity wells up, those small centres of population where intense activity can be sustained. It is here, when carrying out the work of community building within such a narrow compass, that the interlocking dimensions of community life are most coherently expressed, here that the process of collective transformation is most keenly felt—here that, in time, the society-building power inherent in the Faith becomes most visible.

Therefore, a significant task facing you and your auxiliaries at the outset of the coming Plan will be to assist the friends everywhere to appreciate that, for existing programmes of growth to continue to gain strength, the strategy of initiating community-building activities in neighbourhoods and villages that show promise must be widely adopted and systematically followed. Individuals serving in such areas learn how to explain the purpose of those activities, how to demonstrate through deeds the purity of their motives, how to nurture environments where the hesitant can be reassured, how to help the inhabitants see the rich possibilities created by working together, and how to encourage them to arise to serve the best interests of their society. Yet, recognizing the real value of this work should also increase awareness of its delicate character. An emerging pattern of action in a small area can easily be smothered by too much outside attention; accordingly, the number of friends who move to such locations or visit them frequently need not be great since, after all, the process being set in motion is essentially one that depends on the residents themselves. What is required from those involved, however, is long-term commitment and a yearning to become so familiar with the reality of a place that they integrate into local life and, eschewing any trace of prejudice or paternalism, form those bonds of true friendship that befit companions on a spiritual journey. The dynamic that develops in such settings creates a strong sense of collective will and movement. Over time, the cluster as a whole and its centres of intense activity will infuse one another with the heightened understanding that comes from efforts to apply the teachings in different contexts.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

[T] he work undertaken in receptive neighbourhoods and villages has been a special focus of attention in recent years. As the inhabitants of such locations begin to participate in Bahá’í activities in large numbers, more consideration needs to be given to coordination in order to cope with the inherent complexity involved. Within each centre of intense activity, collaborative arrangements emerge among groups of families, who organize community-building activities among themselves with a view to widening the embrace of such activities to many nearby households; an informal network of friends provides encouragement and support to the endeavours under way. The character of daily life in such places is adapting to the rise of a culture in which worship and service are cherished activities involving many people at once. Uplifting, well-prepared community gatherings—extending in some cases to camps and festivals—occur with increasing frequency, and music and song feature prominently on such occasions. Indeed the arts as a whole, so integral a part of the development of a community from the start, stand out in such settings as an important means of generating joy, strengthening bonds of unity, disseminating knowledge, and consolidating understanding, as well as of acquainting those in the wider society with the principles of the Cause. And naturally, there remains a strong focus on being outward looking: finding ways to continually share the fruits of a thriving pattern of action with souls who are as yet unfamiliar with the Faith.

Amid all this, we have observed a specific, heartening phenomenon, whose early glimpses we described in our message to your 2015 conference as representing a new frontier. Although learning how to embrace large numbers is a characteristic of any cluster where the third milestone has been passed, the focus of the friends necessarily begins to broaden as they approach a point where a significant proportion of the population of a particular area is taking part in community-building activities. This might be true for only a specific residential area in a cluster, or for several such areas, or for a single village; other parts of the cluster might not yet share the same reality. But in such locations, the thoughts of the friends labouring at the grassroots are increasingly occupied with the progress and well-being of everyone dwelling in the vicinity. Bahá’í institutions feel more keenly their responsibility for the spiritual education of an entire generation of children and junior youth, most or even all of whom might already be engaged in community activities. Local Spiritual Assemblies strengthen their relationships with authorities and local leaders, even entering into formal collaborations, and growing attention is given to the multiplying initiatives of social action arising from groups of junior youth, youth, women, families, or others who are responding to the needs around them. The sheer level and variety of activity requires Auxiliary Board members to appoint multiple assistants to serve a single village or neighbourhood; each assistant might follow one or more lines of action, offering counsel and support as necessary, and lending momentum to the processes in motion.

In places where the activities of the Plan have reached such a degree of prevalence, the inhabitants now possess a substantially increased capacity to steer the course of their own development, and the institutions and agencies of the Faith there now have an expanded vision of their responsibilities. Of course, these responsibilities still include having robust systems in place to continually build capacity and support those taking initiative. But the advancement of the community depends, to a greater extent than before, on local institutions and agencies being conscious of the social forces at work in the environment and acting to preserve the integrity of the community’s many endeavours. Meanwhile, the relationship of the Bahá’í community to the surrounding society undergoes profound change. As represented by its formal structures of administration and informal collaborative arrangements, the Bahá’í community has become a highly visible protagonist in society in its own right, one that is ready to shoulder important responsibilities and intensify a broad, collective process of learning about spiritual and material progress. At the same time, as the wider society embraces many aspects of Bahá’í community life and imbibes its unifying spirit, the dynamics thus created allow divers groups to come together in a combined movement inspired by Bahá’u’lláh’s vision of the oneness of humanity. To date, the number of places where a Bahá’í pattern of community life has attained such prevalence is modest, yet it is growing. Here is witnessed a release of the society-building power of the Faith unlike anything that has been seen before.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

🔗Cycles of Growth—Expansion, Consolidation, and Reflection/Planning Phases

Avaluable body of knowledge about the nature of intensive programs of growth is accumulating, and certain features of these endeavors are now well understood. Such programs tend to consist of a series of cycles, each of several months’ duration, devoted to planning, expansion, and consolidation. Human resource development proceeds uninterrupted from one cycle to the next, ensuring that the process of expansion not only is sustained but progressively gathers momentum.
The Universal House of Justice, from the Ri ḍ ván 2005 message to the Bahá’ís of the World

🔗The Expansion Phase

The expansion phase, often a period of two weeks, demands the highest level of intensity. Its objective is to widen the circle of those interested in the Faith, to find receptive souls and to teach them.... Experience suggests that the more closely teaching approaches and methods are aligned with the capacity acquired from the study of the institute courses the more rewarding the results.

Plans being devised for this phase invariably involve the implementation of carefully designed teaching projects and campaigns of home visits and firesides, often through the mobilization of teaching teams. The pattern of expansion that unfolds, however, varies from cluster to cluster.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors

The precise objectives of each expansion phase vary, of course, depending on conditions in the cluster and the circumstances of the Bahá’í community. In some instances, its main aim is to increase participation in the core activities; in others, readiness to enrol in the Faith is discovered. Conversations about the Person of Bahá’u’lláh and the purpose of His mission occur in a variety of settings, including firesides and visits to homes. The actions undertaken during this phase allow abilities developed through studying the relevant institute materials to be exercised and refined. As experience grows, the friends become more adept at discerning when they have found a hearing ear, at deciding when to be more direct in sharing the message, at removing obstacles to understanding, and at helping seekers to embrace the Cause. The approach of working in teams allows the friends to serve together, offer mutual support, and build confidence—but even when carrying out actions individually, they are coordinating their efforts to greater effect. Their focus and investment of time endow this short but decisive phase of the cycle with the intensity it demands. This spirit of high resolve serves to multiply the community’s powers, and in each cycle the friends learn to depend more and more on the potent confirmations from the divine realm that their actions attract.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

🔗The Consolidation Phase

One of the primary objectives of this next phase is to bring a percentage of the new believers into the institute process so that an adequate pool of human resources will be available in future cycles to sustain growth. Those not participating in study circles are nurtured through a series of home visits, and all are invited to devotional meetings, to the celebration of the Nineteen Day Feast and to Holy Day observances and are gradually introduced to the patterns of community life. Not infrequently, the consolidation phase gives rise to further enrollments as the family members and friends of new declarants accept the Faith.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors

🔗The Reflection/Planning Phase

Key to the progress of an intensive program of growth is the phase dedicated to reflection, in which the lessons learned in action are articulated and incorporated into plans for the next cycle of activity. Its principal feature is the reflection meeting—as much a time of joyous celebration as it is of serious consultation. Careful analysis of experience, through participatory discussions rather than overly complex and elaborate presentations, serves to maintain unity of vision, sharpen clarity of thought and heighten enthusiasm. Central to such an analysis is the review of vital statistics that suggest the next set of goals to be adopted. Plans are made that take into account increased capacity in terms of the human resources available at the end of the cycle to perform various tasks, on the one hand, and accumulated knowledge about the receptivity of the population and the dynamics of teaching, on the other.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors

🔗Reflection Meetings

As learning has come to distinguish the community’s mode of operation, certain aspects of decision making related to expansion and consolidation have been assigned to the body of the believers, enabling planning and implementation to become more responsive to circumstances on the ground. Specifically, a space has been created, in the agency of the reflection meeting, for those engaged in activities at the cluster level to assemble from time to time in order to reach consensus on the current status of their situation, in light of experience and guidance from the institutions, and to determine their immediate steps forward. A similar space is opened by the institute, which makes provision for those serving as tutors, children’s class teachers, and animators of junior youth groups in a cluster to meet severally and consult on their experience. Intimately connected to this grassroots consultative process are the agencies of the training institute and the Area Teaching Committee, together with the Auxiliary Board members, whose joint interactions provide another space in which decisions pertaining to growth are taken, in this case with a higher degree of formality.
The Universal House of Justice, from the Ri ḍ ván 2010 message to the Bahá’ís of the World

Gatherings for reflection are increasingly seen as occasions where the community's efforts, in their entirety, are the subject of earnest and uplifting deliberation. Participants learn what has been accomplished overall, understand their own labours in that light, and enhance their knowledge about the process of growth by absorbing the counsels of the institutions and drawing on the experience of their fellow believers. Such experience is also shared in numerous other spaces that are emerging for consultation amongst friends intensely engaged in specific endeavours, whether they are pursuing a common line of action or serving in a particular part of the cluster. All these insights are located in a wider appreciation that progress is most easily achieved in an environment imbued with love—one in which shortcomings are overlooked with forbearance, obstacles are overcome with patience, and tested approaches are embraced with enthusiasm. And so it is that, through the wise direction of institutions and agencies of the Faith functioning at every level, the friends' exertions, however modest individually, coalesce into a collective effort to ensure that receptivity to the call of the Blessed Beauty is identified quickly and nurtured effectively.
The Universal House of Justice, from the Ri ḍ ván 2013 message to the Bahá’ís of the World

Anotable characteristic of advanced clusters is a mode of learning that permeates the whole community and acts as a spur to the rise in institutional capacity. Accounts that offer insight into a method, an approach, or a complete process continually flow to and from pockets of activity. The cluster-wide reflection meeting, at which so much of this learning is presented, is often complemented by meetings for smaller areas, which generate a stronger feeling of responsibility among those attending. This sense of collective ownership becomes more apparent from cycle to cycle—the force released by a united body of people taking charge of their spiritual development over generations to come. And as they do so, the support they receive from regional and national Bahá’í institutions and their agencies is experienced as an unceasing flow of love.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

🔗Pioneering and Travel Teaching

They that have forsaken their country for the purpose of teaching Our Cause—these shall the Faithful Spirit strengthen through its power. A company of Our chosen angels shall go forth with them, as bidden by Him Who is the Almighty, the All-Wise. How great the blessedness that awaiteth him that hath attained the honor of serving the Almighty! By My life! No act, however great, can compare with it, except such deeds as have been ordained by God, the All-Powerful, the Most Mighty. Such a service is, indeed, the prince of all goodly deeds, and the ornament of every goodly act. Thus hath it been ordained by Him Who is the Sovereign Revealer, the Ancient of Days.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CLVII

The moment this divine Message is carried forward by the American believers from the shores of America and is propagated through the continents of Europe, of Asia, of Africa and of Australasia, and as far as the islands of the Pacific, this community will find itself securely established upon the throne of an everlasting dominion. Then will all the peoples of the world witness that this community is spiritually illumined and divinely guided….

With hearts overflowing with the love of God, with tongues commemorating the mention of God, with eyes turned to the Kingdom of God, they must deliver the glad tidings of the manifestation of the Lord of Hosts to all the people. Know ye of a certainty that whatever gathering ye enter, the waves of the Holy Spirit are surging over it, and the heavenly grace of the Blessed Beauty encompasseth that gathering.

‘Abdu’l-Bahá, Tablets of the Divine Plan , Tablet to the Bahá’ís of the United States and Canada revealed on April 11, 1916, par. 4

As indicated in our message of 30 December 2021 addressed to the Conference of the Continental Boards of Counsellors, countries or regions where the Faith is at an early stage of development can greatly benefit from what is being learned in Bahá’í communities around the world about accelerating the work of expansion and consolidation. What has become apparent in this respect is the advantage of having a cluster where the third milestone has been passed. In this light, one of the chief objectives of the Nine Year Plan is to have at least one such cluster in every country and region. There are some 160 places where this goal remains to be achieved; several hundred pioneers, mostly in the international arena, are needed early on to ensure that this objective is attained by the end of the Plan. In this regard, Bahá’í communities in countries where the processes of growth are firmly established are expected to provide the majority of such pioneers. It is anticipated that these friends would come from stronger clusters, settle in less advanced centres of activity in receiving countries or regions, and quickly become part of an emerging nucleus of individuals committed to cultivating a vibrant pattern of community life. The spiritual forces released by such movement and the experience that a pioneer is able to bring to the community are potent catalysts for progress. The National Spiritual Assemblies and Regional Bahá’í Councils in the countries from which pioneers are expected to arise bear a special responsibility to facilitate this movement and to offer support to the goal clusters, such as by facilitating visits by travelling teachers and institute resource persons, or connecting active participants in a pioneer’s new community to the process of learning under way in the advanced clusters in their country.

As outlined in our message to the Bahá’ís of the world at Riḍván, it is anticipated that over the course of the current Plan, programmes of growth will be established in thousands of new clusters, that the number of clusters with an intensive programme of growth will more than double to 11,000, and that over 5,000 of these will have advanced further. The achievement of these formidable global objectives, based on forecasts made by the National Assemblies themselves, calls for urgent advances on many fronts, among them generating a steady flow of homefront pioneers who can arise and move to neighbourhoods or clusters where help is required. In this connection, results are more easily obtained when these pioneers move from a cluster with a well-established programme of growth to a locality that is nearby or within the same region, thus taking advantage of similarities in culture and language, and building on social and familial connections that may exist. One pattern of service that developed during the last two Plans and brought us great joy concerned the movement of youth who, taking advantage of their relative freedom, would spend several months in a nascent community, making a valuable contribution to its development. This pattern holds great promise for the Nine Year Plan.

Beyond what is described above, believers who are moved to offer a period of service as a pioneer can, of course, arise from anywhere and settle wherever in the world they feel they can make a contribution to the development of the Faith. Familiarity with the provisions of the global Plans and experience with teaching the Cause and community-building activities in one’s own cluster can be of tremendous advantage in this field of service.

Confident of the community’s appreciation of the significance of this historical juncture and in its capacity to respond to the demands of the hour, we now call on the friends to consider how they can contribute to the pioneering imperatives of the Nine Year Plan—both on the home front and in the international field. In preparing to enter this vital arena, they will find the counsels of the institutions indispensable. As they arise to shed abroad ever more widely the divine fragrances, the words of the Guardian to the followers of the Blessed Beauty some seven decades ago at the opening of the World Crusade will no doubt resound in their ears: “‘Light as the spirit,’ ‘pure as air,’ ‘blazing as fire,’ ‘unrestrained as the wind’—for such is Bahá’u’lláh’s own admonition to His loved ones in His Tablets, and directed not to a select few but to the entire congregation of the faithful—let them scatter far and wide, proclaim the glory of God’s Revelation in this Day, quicken the souls of men and ignite in their hearts the love of the One Who alone is their omnipotent and divinely appointed Redeemer.”
The Universal House of Justice, from a message dated May 24, 2022, to the Bahá’ís of the World

🔗Exploring the Possibility of International or Homefront Pioneering

Any believer in the United States considering the possibility of either international or homefront pioneering are advised, as a first step, to visit the “Pioneering in the Nine Year Plan” page of the national member services website (https://www.bahai.us/community/nine-year-plan-pioneering), where they can find guidance pertaining to pioneering during the Nine Year Plan, learn about upcoming online pioneer informational meetings, and access an online form they can fill out to communicate their interest in pioneering to the Office of Pioneering at the Bahá’í National Center.

🔗Traveling to Sensitive Countries

Friends who wish to travel to a sensitive country for purposes such as visiting families, job relocation, continuing education, or settling as pioneers are asked to contact the Office of Pioneering to obtain the latest guidance about traveling to such countries. At that time, they will receive the caveat regarding the country. Due to global instabilities and to the sensitive nature of the Faith in such countries, a list cannot be provided here. Please contact the office at least three months in advance, if possible, to allow sufficient time for correspondence between the Office of Pioneering and the Bahá’ís in the destination country.

🔗Returning Pioneers

Pioneers returning to the United States must transfer their membership back into this country. If the pioneer relocates into a community with a Local Assembly, the secretary can begin the transfer process through eMembership2 . If he or she relocates into a community with no Local Assembly, the individual should contact the Office of Pioneering (847-733-3510, pioneer@usbnc.org) to begin the transfer process. Membership will be pending until confirming credentials are received from the pioneering country.

Local Assemblies are urged to utilize the human resource capacity of the returned pioneers by immediately involving them in the core activities and in providing additional assistance related to the work of the Plan.

— eMembership2 — Ch. 6 International Membership Transfers — Transfer into the United States — Policies on Administrative Participation during Transfer of Membership — Ch. 6

🔗Homefront Pioneering and Travel Teaching

[I] t is anticipated that over the course of the current Plan, programmes of growth will be established in thousands of new clusters, that the number of clusters with an intensive programme of growth will more than double to 11,000, and that over 5,000 of these will have advanced further. The achievement of these formidable global objectives, based on forecasts made by the National Assemblies themselves, calls for urgent advances on many fronts, among them enerating a steady flow of homefront pioneers who can arise and move to neighbourhoods or clusters where help is required. In this connection, results are more easily obtained when these pioneers move from a cluster with a well-established programme of growth to a locality that is nearby or within the same region, thus taking advantage of similarities in culture and language, and building on social and familial connections that may exist. One pattern of service that developed during the last two Plans and brought us great joy concerned the movement of youth who, taking advantage of their relative freedom, would spend several months in a nascent community, making a valuable contribution to its development.
The Universal House of Justice, from a message dated May 24, 2022, to the Bahá’ís of the World

[T] he task facing the believers has been to apply all that had been learned from previous Plans to the work of extending the process of growth to thousands of new clusters. What this has shown is that much depends on the ability of the institutions to draw on help from friends in other clusters, reinforcing the actions of an existing Bahá’í community by, for example, arranging the support of visiting teaching teams or tutors. In many places, the institute process begins with the assistance of believers from stronger neighbouring communities who find creative ways of reaching out to the local population, youth in particular, and supporting them as they start to engage in service. Efforts to stimulate activity in a cluster, especially one that has not yet been opened to the Faith, are greatly enhanced if one or more individuals settle there as homefront pioneers, concentrating their attention on part of a village or even a single street where there is heightened receptivity.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Bahá'ís interested in homefront pioneering or travel teaching should contact their Regional Bahá'í Council for information and guidance.

🔗Deputization of Homefront Pioneers

One can deputize a person serving as a homefront pioneer, including those serving as resource persons for the training institute. Contributions for such deputization should be made to the National Bahá’í Fund, earmarked for deputization in the region where they wish the funds to be utilized. The funds will then be administered and channeled appropriately by the Regional Bahá’í Councils, who are in the best position to assess and address the needs of their region.

🔗INVOLVEMENT IN THE LIFE OF SOCIETY

[T] he principle of the oneness of humankind, as proclaimed by Bahá’u’lláh, … calls for a complete reconceptualization of the relationships that sustain society. The deepening environmental crisis, driven by a system that condones the pillage of natural resources to satisfy an insatiable thirst for more, suggests how entirely inadequate is the present conception of humanity’s relationship with nature; the deterioration of the home environment, with the accompanying rise in the systematic exploitation of women and children worldwide, makes clear how pervasive are the misbegotten notions that define relations within the family unit; the persistence of despotism, on the one hand, and the increasing disregard for authority, on the other, reveal how unsatisfactory to a maturing humanity is the current relationship between the individual and the institutions of society; the concentration of material wealth in the hands of a minority of the world’s population gives an indication of how fundamentally ill-conceived are relationships among the many sectors of what is now an emerging global community. The principle of the oneness of humankind implies, then, an organic change in the very structure of society.

What should be stated plainly here is that Bahá’ís do not believe the transformation thus envisioned will come about exclusively through their own efforts. Nor are they trying to create a movement that would seek to impose on society their vision of the future. Every nation and every group—indeed, every individual—will, to a greater or lesser degree, contribute to the emergence of the world civilization towards which humanity is irresistibly moving. Unity will progressively be achieved, as foreshadowed by ‘Abdu’l

- Bah á , in different realms of social existence, for instance, “ unity in the political realm ” , “ unity of thought in world undertakings ” , “ unity of races ” and the “ unity of nations ” . As these come to be realized, the structures of a politically united world, which respects the full diversity of culture and provides channels for the expression of dignity and honour, will gradually take shape.

The question that occupies the worldwide Bahá’í community, then, is how it can best contribute to the civilization-building process as its resources increase. It sees two dimensions to its contribution. The first is related to its own growth and development, and the second to its involvement in society at large….

…. Clearly what Bahá’ís see as one aspect of their contribution cannot contradict the other. They cannot be seeking to establish patterns of thought and action that give expression to the principle of oneness within their community, yet engage in activities in another context which, to whatever extent, reinforce an entirely different set of assumptions about social existence. To avoid such a duality, the Bahá’í community has progressively refined over time, on the basis of the teachings of the Faith, the main features of its participation in the life of society. First and foremost, Bahá’ís endeavour, whether as individuals or as a community, to put into practice the command of Bahá’u’lláh: “They that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations.” It is through “association and meeting”, ‘Abdu’l-Bahá has explained further, that “we find happiness and development, individual and collective.” “That which is conducive to association and attraction and unity among the sons of men”, He has written in this connection, “is the means of the life of the world of humanity, and whatever causeth division, repulsion and remoteness leadeth to the death of humankind.” Even in the case of religion, He has made it clear that it “must be the cause of love and fellowship. Should religion become the cause of contention and enmity, its absence is preferable.” So it is that Bahá’ís do their utmost at all times to heed the counsel of Bahá’u’lláh, “Shut your eyes to estrangement, then fix your gaze upon unity.” “That one indeed is a man”, He exhorts His followers, “who, today, dedicateth himself to the service of the entire human race.” “Be anxiously concerned with the needs of the age ye live in,” is His admonition, “and centre your deliberations on its exigencies and requirements.” “The supreme need of humanity is cooperation and reciprocity,” ‘Abdu’l-Bahá has indicated. “The stronger the ties of fellowship and solidarity amongst men, the greater will be the power of constructiveness and accomplishment in all the planes of human activity.” “So powerful is the light of unity”, Bahá’u’lláh declares, “that it can illuminate the whole earth.”

It is with such thoughts in mind that Bahá’ís enter into collaboration, as their resources permit, with an increasing number of movements, organizations, groups and individuals, establishing partnerships that strive to transform society and further the cause of unity, promote human welfare, and contribute to world solidarity. Indeed, the standard set by passages such as the above inspires the Bahá’í community to become actively engaged in as many aspects of contemporary life as feasible. In choosing areas of collaboration, Bahá’ís are to bear in mind the principle, enshrined in their teachings, that means should be consistent with ends; noble goals cannot be achieved through unworthy means. Specifically, it is not possible to build enduring unity through endeavours that require contention or assume that an inherent conflict of interests underlies all human interactions, however subtly. It should be noted here that, despite the limitations imposed by adherence to this principle, the community has not experienced a shortage of opportunities for collaboration; so many people in the world today are working intensely towards one or another aim which Bahá’ís share. In this respect, they also take care not to overstep certain bounds with their colleagues and associates. They are not to regard any joint undertaking as an occasion to impose religious convictions. Self-righteousness and other unfortunate manifestations of religious zeal are to be utterly avoided. Bahá’ís do, however, readily offer to their collaborators the lessons they have learned through their own experience, just as they are happy to incorporate into their community-building efforts insights gained through such association.
The Universal House of Justice, from a message dated March 2, 2013, to the Bahá’ís of Iran

[T] he focus of the friends necessarily begins to broaden as they approach a point where a significant proportion of the population of a particular area is taking part in community-building activities. This might be true for only a specific residential area in a cluster, or for several such areas, or for a single village; other parts of the cluster might not yet share the same reality. But in such locations, the thoughts of the friends labouring at the grassroots are increasingly occupied with the progress and well-being of everyone dwelling in the vicinity. Bahá’í institutions feel more keenly their responsibility for the spiritual education of an entire generation of children and junior youth, most or even all of whom might already be engaged in community activities. Local Spiritual Assemblies strengthen their relationships with authorities and local leaders, even entering into formal collaborations, and growing attention is given to the multiplying initiatives of social action arising from groups of junior youth, youth, women, families, or others who are responding to the needs around them….

The Revelation of Bahá’u’lláh is concerned with the transformation of both humanity’s inner life and social environment. A letter written on behalf of Shoghi Effendi describes how the social environment provides the “atmosphere” in which souls can “grow spiritually and reflect in full the light of God” shining through the Revelation. A clear sign that the society-building power of the Cause is being released in a cluster is that efforts are being made by a growing band of its inhabitants, inspired by the teachings of the Faith, to help improve the spiritual character and social conditions of the wider community to which they belong. The contribution made by Bahá’ís is distinguished by its focus on building capacity for service; it is an approach founded on faith in the ability of a population to become the protagonists of their own development.

As the intensity of community-building work in a cluster increases, the friends there inevitably become more conscious of social, economic, or cultural barriers that are impeding people’s spiritual and material progress. Children and junior youth lacking support in their education, pressures on girls resulting from traditional customs related to early marriage, families needing help with navigating unfamiliar systems of healthcare, a village struggling for want of some basic necessity, or long-standing prejudices arising from a legacy of hostility between different groups—when a Bahá’í community’s efforts in the field of expansion and consolidation bring it into contact with these situations and many others, it will be drawn to respond to such realities as its circumstances permit. In reflecting on such situations it becomes evident that, within clusters, expansion and consolidation, social action, and contributing to prevalent discourses are dimensions of a single, unified, outward-looking endeavour carried out at the grassroots of society. All these efforts are pursued according to a common framework for action, and this above all else brings coherence to the overall pattern of activity.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

[T] he efforts for social action and involvement in the discourses of society have achieved marked coherence with those related to expansion and consolidation as the friends have increasingly applied the elements of the conceptual framework for action of the global Plans. As the friends labour in their clusters, they are inexorably drawn into the life of the society around them, and the learning process that propels efforts for growth and community building is extended to an expanding range of activities. Community life is increasingly characterized by its contribution to material, social, and spiritual progress as the friends cultivate their capability to understand the conditions of society around them, create spaces in which to explore concepts from Bahá’u’lláh’s Revelation and from relevant fields of human knowledge, bring insights to bear upon practical problems, and build capacity among the believers and within the wider community.
The Universal House of Justice, from a message dated November 28, 2023, to the Bahá’ís of the World

None can anticipate precisely what course the forces of disintegration are destined to take, what violent convulsions will yet assail humanity in this travailing age, or what obstacles and opportunities may arise, until the process reaches its culmination in the appearance of that Great Peace that will signalize the arrival of the stage when, recognizing the unity and wholeness of humankind, the nations will “put away the weapons of war, and turn to the instruments of universal reconstruction”. One thing, however, is certain: The process of integration will also accelerate, knitting together ever more closely the efforts of those who are learning to translate Bahá’u’lláh’s teachings into reality with those in the wider society who seek justice and peace. In

The Advent of Divine Justice , Shoghi Effendi explained to the Bahá’ís of America that, given the restricted size of their community and the limited influence it wielded, they must focus, at that time, on its own growth and development as it learned to apply the Teachings. He promised, however, that the time would come when they would be called upon to engage their fellow citizens in a process of working for the healing and betterment of their nation. That time has now come. And it has come not only for the Bahá’ís of America, but for the Bahá’ís of the world, as the society-building power inherent in the Faith is released in ever-greater measures.

Releasing such power has implications for the decades to come. Every people and every nation has a part to play in the next stage in the fundamental reconstruction of human society. All have unique insights and experiences to offer for the building of a unified world. And it is the responsibility of the friends, as the bearers of Bahá’u’lláh’s restorative message, to assist populations to release their latent potentialities to achieve their highest aspirations. In this effort, the friends share this precious message with others, strive to demonstrate the efficacy of the divine remedy in the lives of individuals and communities, and work together with all those who appreciate and share the same values and aspirations. As they do so, Bahá’u’lláh’s vision of a unified world will offer a hopeful and clear direction to peoples whose perception has been distorted by the confusion prevailing in the world, and a constructive path for cooperation in the search for solutions to long-standing social maladies. As the spirit of the Faith increasingly permeates the hearts to enkindle love and reinforce the shared identity of humanity as one people, it instils a sense of loyal and conscientious civic responsibility and, in place of the pursuit of worldly power, redirects energies towards disinterested service in the pursuit of the common good. Populations increasingly adopt the method of consultation, action, and reflection to displace endless contest and conflict. Individuals, communities, and institutions across divers societies increasingly harmonize their efforts in common purpose to overcome sectarian rivalries, and spiritual and moral qualities foundational to humanity’s progress and well-being take root in human character and social practice.
The Universal House of Justice, from a message dated November 28, 2023, to the Bahá’ís of the World

The Local Assembly’s Relationship with the Wider Society — Ch. 5

The initial stirrings of grassroots social action begin to be seen in a cluster as the availability of human resources increases and capacity for a wider range of tasks develops. Villages have proven to be notably fertile ground from which social action initiatives have emerged and been sustained, but in urban settings too, friends living there have succeeded in carrying out activities and projects suited to the social environment, at times by working with local schools, agencies of civil society, or even government bodies. Social action is being undertaken in a number of important fields, including the environment, agriculture, health, the arts, and particularly education. Over the course of the Nine Year Plan, and especially as the study of specific institute courses stimulates greater activity in this area, we expect to see a proliferation of formal and informal efforts to promote the social and economic development of a people. Some of these community-based initiatives will require basic administrative structures to sustain their work. Where conditions are propitious, Local Spiritual Assemblies will need … to learn how best to cultivate new, fledgling initiatives and to foster efforts that show promise. In some cases, the needs associated with a particular field of endeavour will warrant the establishment of a Bahá’í-inspired organization, and we anticipate the appearance of more such organizations during the coming Plan….

We wish to stress that, historically and now, social action and efforts to participate in the prevalent discourses of society have emerged not only in the context of growth, but also as a result of individual Bahá’ís striving to contribute to society’s progress in ways available to them. As a personal response to Bahá’u’lláh’s summons to work for the betterment of the world, believers have variously chosen to adopt certain vocations and have sought out opportunities to support the activities of like-minded groups and organizations. Projects, both large and small, have been started in order to respond to a range of social issues. Numerous Bahá’í-inspired organizations have been established by groups of individuals to work for many different objectives, and specialist entities have been founded to give attention to a particular discourse. All of these efforts, at whatever scale they have been undertaken, have benefited from being able to draw on the principles and insights guiding the activities occurring at the grassroots of the worldwide Bahá’í community, and they have also benefited from the wise counsels of Local and National Spiritual Assemblies. We rejoice to see these diverse, harmonious expressions of faith by the devoted followers of the Blessed Beauty, in response to the tribulations of a perplexed and sorely agitated world.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

Generally speaking, Bahá’í development projects begin at the grassroots and are, in the early stages, sustained by locally available human and financial resources. If such projects are introduced prematurely in a cluster, they risk distracting and dissipating the energies of the friends who should be attending primarily to advancing the process of expansion and consolidation. In this regard, experience has shown that community schools, like other efforts of social action, have proven more sustainable when they emerge in localities with a strong institute process, as a natural extension of the community-building activities under way. In these localities, conditions for starting a school are fostered as growing numbers of people participate in the study of the main sequence of institute courses, which serves to equip more and more individuals with the qualities, attitudes, and skills required to contribute to processes of spiritual and material transformation. Further, when efforts to multiply and strengthen children’s classes and junior youth groups foster a community’s sense of ownership for the education of younger generations, they lead to an increase in collective capacity to implement even more complex endeavours.
Letter written on behalf of the Universal House of Justice, dated April 9, 2017, to a National Spiritual Assembly

Anatural outcome of the rise both in resources and in consciousness of the implications of the Revelation for the life of a population is the stirrings of social action. Not infrequently, initiatives of this kind emerge organically out of the junior youth spiritual empowerment programme or are prompted by consultations about local conditions that occur at community gatherings. The forms that such endeavours can assume are diverse and include, for example, tutorial assistance to children, projects to better the physical environment, and activities to improve health and prevent disease. Some initiatives become sustained and gradually grow. In various places the founding of a community school at the grassroots has arisen from a heightened concern for the proper education of children and awareness of its importance, flowing naturally from the study of institute materials. On occasion, the efforts of the friends can be greatly reinforced through the work of an established Bahá’í-inspired organization functioning in the vicinity. However humble an instance of social action might be at the beginning, it is an indication of a people cultivating within themselves a critical capacity, one that holds infinite potential and significance for the centuries ahead: learning how to apply the Revelation to the manifold dimensions of social existence.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

As the community grows in size and in capacity to maintain vitality, the friends will, we have indicated in the past, be drawn further into the life of society and be challenged to take advantage of the approaches they have developed to respond to a widening range of issues that face their village. The question of coherence, so essential to the growth achieved thus far, and so fundamental to the Plan’s evolving framework for action, now assumes new dimensions. Much will fall on the Local Assembly, not as an executor of projects but as the voice of moral authority, to make certain that, as the friends strive to apply the teachings of the Faith to improve conditions through a process of action, reflection and consultation, the integrity of their endeavours is not compromised.

Our Ridván message described a few of the characteristics of social action at the grassroots, and the conditions it must meet. Efforts in a village will generally begin on a small scale, perhaps with the emergence of groups of friends, each concerned with a specific social or economic need it has identified and each pursuing a simple set of appropriate actions. Consultation at the Nineteen Day Feast creates a space for the growing social consciousness of the community to find constructive expression. Whatever the nature of activities undertaken, the Local Assembly must be attentive to potential pitfalls and help the friends, if necessary, to steer past them—the allurements of overly ambitious projects that would consume energies and ultimately prove untenable, the temptation of financial grants that would necessitate a departure from Bahá’í principle, the promises of technologies deceptively packaged that would strip the village of its cultural heritage and lead to fragmentation and dissonance. Eventually the strength of the institute process in the village, and the enhanced capabilities it has fostered in individuals, may enable the friends to take advantage of methods and programmes of proven effectiveness, which have been developed by one or another Bahá’í-inspired organization.... Moreover, the Assembly must learn to interact with social and political structures in the locality, gradually raising consciousness of the presence of the Faith and the influence it is exerting on the progress of the village.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

Once human resources in a cluster are in sufficient abundance, and the pattern of growth firmly established, the community’s engagement with society can, and indeed must, increase…. Most appropriately conceived in terms of a spectrum, social action can range from fairly informal efforts of limited duration undertaken by individuals or small groups of friends to programmes of social and economic development with a high level of complexity and sophistication implemented by Bahá’í-inspired organizations. Irrespective of its scope and scale, all social action seeks to apply the teachings and principles of the Faith to improve some aspect of the social or economic life of a population, however modestly. Such endeavours are distinguished, then, by their stated purpose to promote the material well-being of the population, in addition to its spiritual welfare. That the world civilization now on humanity’s horizon must achieve a dynamic coherence between the material and spiritual requirements of life is central to the Bahá’í teachings. Clearly this ideal has profound implications for the nature of any social action pursued by Bahá’ís, whatever its scope and range of influence.

Though conditions will vary from country to country, and perhaps from cluster to cluster, eliciting from the friends a variety of endeavours, there are certain fundamental concepts that all should bear in mind. One is the centrality of knowledge to social existence. The perpetuation of ignorance is a most grievous form of oppression; it reinforces the many walls of prejudice that stand as barriers to the realization of the oneness of humankind, at once the goal and operating principle of Bahá’u’lláh’s Revelation. Access to knowledge is the right of every human being, and participation in its generation, application and diffusion a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization—each individual according to his or her talents and abilities. Justice demands universal participation. Thus, while social action may involve the provision of goods and services in some form, its primary concern must be to build capacity within a given population to participate in creating a better world. Social change is not a project that one group of people carries out for the benefit of another. The scope and complexity of social action must be commensurate with the human resources available in a village or neighbourhood to carry it forward. Efforts best begin, then, on a modest scale and grow organically as capacity within the population develops. Capacity rises to new levels, of course, as the protagonists of social change learn to apply with increasing effectiveness elements of Bahá’u’lláh’s Revelation, together with the contents and methods of science, to their social reality. This reality they must strive to read in a manner consistent with His teachings—seeing in their fellow human beings gems of inestimable value and recognizing the effects of the dual process of integration and disintegration on both hearts and minds, as well as on social structures….
The Universal House of Justice, from the Ri ḍ ván 2010 message to the Bahá’ís of the World

🔗See also:

Social Action: A Compilation Prepared by the Research Department of the Universal House of Justice https://www.bahai.org/library/authoritative-texts/compilations/social-action/

Learning to Release the Society-Building Power of the Faith — Promoting the Expansion and Consolidation of the Bahá’í Community — Central Role of the Training Institute — Ch. 3

Interpersonal Relations — Appeals for Material Assistance or Hospitality — Ch. 14

External Issues — Political Non-Involvement and Obedience to Government — Ch. 14

🔗Participating in the Discourses of Society

Closely connected with the capacity for engaging in social action is a capacity for contributing to the discourses of society. At heart, this is simply a capacity for participating in a conversation about a matter that affects people’s lives and offering a perspective grounded in Bahá’í principles and Bahá’í experience. Viewed in this way, it is a skill which many Bahá’ís have the opportunity to practise almost daily, for instance in their studies or occupations, and which is cultivated through involvement in institute courses; in its more formal expression, it is central to the work of the Bahá’í International Community and national Offices of External Affairs. However, in relation to the release of the society-building power of the Faith at the grassroots, it is a capacity that comes into greater demand as closer association with a population, brought about through the work of expansion and consolidation, leads to increased consciousness of an area’s prevailing social problems, as well as of the aspirations of its people to overcome them. As the number of those participating in community-building activities rises, so does the need for the Bahá’í community to offer, as a unified body, its considered perspective on obstacles to social progress and on issues that weigh on the minds and spirits of those with whom it interacts. This has particular implications for Local Spiritual Assemblies. In places where the activities of the Plan have attained a degree of prevalence, the Assembly begins to be viewed more widely as a source of moral insight. Over time, efforts to contribute to societal discourses become more systematic, and Bahá’ís become adept at helping those around them to engage constructively in a discourse and find consensus. Opportunities are sought out to share the perspectives of the Faith with community leaders and figures in authority, and spaces are created in which representatives of various groups and interests can be assisted to reach a common point of view through consultation. We are pleased with the steps that have already been taken to learn how insights from the Revelation of Bahá’u’lláh and from the experience of Bahá’í communities can be brought to bear upon pressing social issues at the local level….

We wish to stress that, historically and now, social action and efforts to participate in the prevalent discourses of society have emerged not only in the context of growth, but also as a result of individual Bahá’ís striving to contribute to society’s progress in ways available to them. As a personal response to Bahá’u’lláh’s summons to work for the betterment of the world, believers have variously chosen to adopt certain vocations and have sought out opportunities to support the activities of like-minded groups and organizations. Projects, both large and small, have been started in order to respond to a range of social issues. Numerous Bahá’í-inspired organizations have been established by groups of individuals to work for many different objectives, and specialist entities have been founded to give attention to a particular discourse. All of these efforts, at whatever scale they have been undertaken, have benefited from being able to draw on the principles and insights guiding the activities occurring at the grassroots of the worldwide Bahá’í community, and they have also benefited from the wise counsels of Local and National Spiritual Assemblies.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

[T] he friends must guard against being drawn into the ultimately futile conflict and strife that characterizes so much of the discussion of the affairs of society, or—heaven forbid—allowing interaction of this type to permeate, even fleetingly, the conversations of the community. Yet such vigilance on your part in avoiding discord and in not becoming entangled in society’s controversies should under no circumstances be construed as aloofness from the many pressing concerns of this time. Far from it. You are among the most active and earnest of humanity’s well-wishers. But, whether through deeds or words, the merit of your every contribution to social well-being lies, first, in your resolute commitment to discover that precious point of unity where contrasting perspectives overlap and around which contending peoples can coalesce.
The Universal House of Justice, from a message dated November 25, 2020, to the Bahá’ís of the World

One conspicuous symptom of society’s deepening malaise is the steady descent of public discourse into greater rancour and enmity, reflecting entrenched partisan points of view. A prevalent feature of such contemporary discourse is how political disagreements rapidly degenerate into invective and ridicule. However, what particularly differentiates the present age from those that preceded it is how so much of this discourse occurs in full view of the world. Social media and related communication tools tend to give the greatest exposure to all that is controversial, and the very same tools allow individuals, in an instant, to disseminate more widely whatever catches their attention and to register their support or opposition to various sentiments, whether explicitly or tacitly. The unparalleled ease with which a person can join in such public debate and the nature of the technology make momentary lapses of judgement and incautious actions more likely and their residue more enduring.

This holds particular implications for Bahá’ís, who know well that the principles of their Faith require them to refrain from involvement in political controversies and conflicts of all kinds…. While the importance of keeping at a distance from all politically divisive issues is well known to the friends, their engagement with pressing social issues, motivated by a commendable and sincere wish to be of service to those around them, can present them with difficult situations. An unexpected development can turn an uncontroversial issue into one that divides people along partisan lines, and some of the same unhealthy modes of expression that are common to the political sphere can transfer into other areas of discourse. Especially in the uninhibited realm of social media, wrongs—both real and imagined—are quickly magnified, and a variety of feelings are easily stirred: righteous indignation perhaps, or a desire to promote one’s point of view, or an eagerness to be seen as the source of new information. Much that is taken to be harmless, or even well-intentioned, is, on closer examination, serving to deepen social divides, fuel differences between opposing groups, and perpetuate disagreements, driving away possibilities for consensus and the search for solutions. If one person’s contribution seems provocative or objectionable, reacting to it may have the effect of unwittingly strengthening and increasing the exposure of the original sentiment, and exacerbating matters. The followers of the Blessed Beauty must be conscious and conscientious users of any technology they decide to utilize and must apply insight and spiritual discipline. They should look to the lofty standards of the Cause to guide them at all times in the way they express themselves….
The Universal House of Justice, from a message dated December 1, 2019, to all National Spiritual Assemblies

Learning about the participation of Bahá’ís in the discourses of society will advance as more and more believers throughout the world contribute to this area of activity over the coming years. This will occur at a number of levels. A growing number of individual believers will bring insights based on the writings to conversations in a variety of social spaces in which they find themselves—some will be related to life in their localities while others will be connected to their professions. Bahá’í-inspired agencies will naturally contribute to discourses associated with aspects of social and economic development relevant to their work. Further, as programs of growth advance and the friends are drawn into the life of society around them, their efforts to overcome challenges facing their communities through the application of spiritual principles will invariably entail participation in discourses at the grassroots. That Bahá’í involvement in the discourses of society will grow organically at all levels, in line with the increasing capacity of the believers, is evident. Equally clear is the centrality of the role of the training institute to this process.

While a National Spiritual Assembly need not make specific plans for the above-mentioned areas, its involvement is required to guide participation in discourses at the national level—a task that can be assigned to its Office of External Affairs.… A brief word of caution is required: the purpose of participation in the discourses of society is not to persuade others to accept a Bahá’í position or to engage in direct teaching. Nor should it be understood as a public relations activity or academic exercise. Rather, those involved adopt a posture of learning and engage in genuine conversations in which they can offer insights drawn from the writings and from their experience in applying them as a contribution to the advancement of a given discourse.
Letter written on behalf of the Universal House of Justice, dated February 6, 2011, to a National Spiritual Assembly, in The National Spiritual Assembly: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 80

Local Assembly’s Relationship with the Wider Society — Public Affairs — Ch. 5

External Issues — Political Non-Involvement and Obedience to Government — Ch. 14

External Issues — Social Media and Internet Use — Ch. 14

🔗FOSTERING THE SPIRITUAL HEALTH AND VITALITY OF THE COMMUNITY THE VISION OF A VIBRANT, SPIRITUALLY HEALTHY COMMUNITY

The Faith of the Blessed Beauty is summoning mankind to safety and love, to amity and peace; it hath raised up its tabernacle on the heights of the earth, and directeth its call to all nations. Wherefore, O ye who are God’s lovers, know ye the value of this precious Faith, obey its teachings, walk in this road that is drawn straight, and show ye this way to the people. Lift up your voices and sing out the song of the Kingdom. Spread far and wide the precepts and counsels of the loving Lord, so that this world will change into another world, and this darksome earth will be flooded with light, and the dead body of mankind will arise and live; so that every soul will ask for immortality, through the holy breaths of God.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par.1.6

Unity of mankind is the pivotal principle of His Revelation; Bahá'í communities must therefore become renowned for their demonstration of this unity. In a world becoming daily more divided by factionalism and group interests, the Bahá'í community must be distinguished by the concord and harmony of its relationships.… The practice and development of such Bahá'í characteristics are the responsibility alike of individual Bahá'ís and administrative institutions, although the greatest opportunity to foster their growth rests with the Local Spiritual Assemblies.
The Universal House of Justice, from the Naw-Rúz 1974 message to the Bahá'ís of the World, in Messages from the Universal House of Justice, 1963–1986: The Third Epoch of the Formative Age , par. 141.12

Wherever a Bahá’í community exists, whether large or small, let it be distinguished for its abiding sense of security and faith, its high standard of rectitude, its complete freedom from all forms of prejudice, the spirit of love among its members and for the closely knit fabric of its social life.
The Universal House of Justice, from a message dated August 1968, to the Hands of the Cause of God and the Bahá’í Friends assembled in Palermo, Sicily, at the First Bahá’í Oceanic Conference

In the current climate of social and moral decline, at a time when, in the world at large, moral decay, hypocrisy and compromise are endemic, and words, unsupported by actions, have lost their value, the believers are challenged to become “Bahá’ís in character as well as in belief,” to strive determinedly to exemplify the Bahá’í standard, to become distinguished for their moral excellence, and, by the quality of their individual lives and the nature of their Bahá’í community life, to demonstrate the vitalizing power of the Cause not only to bring peace, security, and true spiritual happiness to the individual heart, but to transform society as well.

Message written on behalf of the Universal House of Justice, dated September 30, 1988, to all National Spiritual Assemblies

That the Bahá’í world has succeeded in developing a culture which promotes a way of thinking, studying, and acting, in which all consider themselves as treading a common path of service—supporting one another and advancing together, respectful of the knowledge that each one possesses at any given moment and avoiding the tendency to divide the believers into categories such as deepened and uninformed—is an accomplishment of enormous proportions. And therein lie the dynamics of an irrepressible movement.
The Universal House of Justice, from the Ri ḍ ván 2010 message to the Bahá’ís of the world

As humanity passes through the age of transition in its evolution to a world civilization that will be illuminated by spiritual values and will be distinguished by its justice and its unity, the role of the Bahá’í community is clear: it must accomplish a spiritual transformation of its members, and must offer to the world a model of the society destined to come into being through the power of the Revelation of Bahá’u’lláh. In this long and demanding process, it is inevitable that individual Bahá’ís will, at times, be subject to tests resulting from the fact that the behaviour of their fellow-believers, new or old, does not fully conform to the standards of the Faith. When faced with such tests, one might reflect on the following words written on behalf of Shoghi Effendi to an individual believer: ‘The greater the patience, the loving understanding and the forbearance the believers show toward each other and their short-comings, the greater will be the progress of the whole Bahá’í Community at large’.
Letter written on behalf of the Universal House of Justice, dated December 1, 1993, to an individual believer

[I] n this organic, divinely guided, blessed and illumined body [the Bahá’í community] the participation of every believer is of the utmost importance, and is a source of power and vitality as yet unknown to us.
The Universal House of Justice, from a message dated September 1, 1964, to the Baha'is of the World

The Local Assembly’s Relationships with the Individual and the Community — Local Assembly’s Relationship with the Community — Ch. 5

Ch. 9, Protection of the Cause

Ch. 10, Upholding Bahá’í Law and Administering Justice

Strengthening Marriages and Family Life — Ch. 11

🔗THE ROLE OF THE INSTITUTIONS

The aim of any Spiritual Assembly should be to develop a warm and loving relationship with the believers in its community, so that it can most effectively nurture and encourage them in the acquisition of a deeper understanding of the teachings, and can assist them to follow the Bahá’í principles in their personal conduct. The Assembly should aspire to being regarded by the members of the community as a loving parent, wise in its understanding of the varying degrees of maturity of those entrusted to its care, compassionate in dealing with the problems which arise as a result of any shortcomings, ever prepared to guide them to the correct path, and very patient as they strive to effect the necessary changes in their behavior. Such an approach is far removed from the harshly judgmental and punitive approach which so often characterizes the administration of law in the wider society. The Bahá’í application of justice, firmly rooted in spiritual principle and animated by the desire to foster the spiritual development of the members of the community, will increasingly be seen as a distinctive and highly attractive feature of the Revelation of Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

As the spiritual energies released by earnest pursuit of the Plan surge, they meet resistance from the countervailing forces that hold humanity back from attaining full maturity. In the face of such forces, the vitality of the various lines of action being followed at the local level needs to be preserved and fortified. This critical responsibility is of special relevance to the members of the two Auxiliary Boards, whose numerous, demanding duties keep them closely connected to conditions at the grassroots and alert to anything that might affect the spirit of a community. Across different cultures and social environments, they must assist the friends to face different kinds of challenges: to help previously antagonistic groups find unity through pursuit of a common goal; to learn to put aside inherited customs and attitudes that belong to humanity’s period of adolescence, and to overcome prejudices of all kinds; to guard against any tendency to view matters with cynicism or an eye for faults, and instead sustain an eager and constructive outlook; to put the equality of women and men into practice; to cast off inertia and apathy through the exercise of individual initiative; to put one’s support of plans for collective action before feelings of personal preference; to harness the power of modern technologies without succumbing to their potentially enervating effects; to prize the sweetness of teaching the Faith and the joy of serving humankind above worldly interests; to reject the opiate of consumerism; to turn away from materialist ideologies and the worldviews they aggressively promote, and fix one’s gaze upon the bright beacon that is the laws and principles of God. These, and many more besides, constitute a formidable set of responsibilities for the company of the faithful to fulfil as they navigate what are sure to be tumultuous years in the life of humanity.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

It is hoped that, through your ongoing endeavours to educate the community in the laws of God, the friends … will increasingly come to appreciate the significance of obedience to these laws within the context of the greater purpose of the Revelation to carry forward an ever-advancing civilization. Bahá’ís should understand not only what it is they should do but why these actions are important for the spiritual health both of individuals and of society. Such efforts can also aim to help the believers recognize that the measures taken by the institutions of the Faith to apply the laws of Bahá’u’lláh with justice and firmness are ultimately intended to increase the believers’ understanding of, and devotion to, the laws and principles of the Faith; in this way, the friends are assisted in making the necessary adjustments to their lives and come to strive wholeheartedly to obey the laws not through fear of punishment but out of love for Bahá’u’lláh and as an essential response to the needs of the soul.
The Universal House of Justice, from a letter dated December 16, 2014, to a National Spiritual Assembly

It is also important to distinguish between those who have not been well deepened and who consequently behave incorrectly through ignorance and those who are wilfully disobedient. Great care and wisdom are needed to avoid going to extremes: on the one hand, tolerating laxity in the observance of law, which will have a debilitating effect on the spiritual health of the community and can often give rise to backbiting and disunity; on the other hand, having a harsh and punitive attitude, which will crush the spirit of the believers and retard the healthy growth of the Faith.
Letter written on behalf of the Universal House of Justice, dated April 24, 2011, to a National Spiritual Assembly

The appearance of a united, firmly based and self-sustaining community must be a major goal of a Spiritual Assembly. Composed of a membership reflecting a diversity of personalities, talents, abilities and interests, such a community requires a level of internal interaction between the Assembly and the body of the believers based on a commonly recognized commitment to service, and in which a sense of partnership based on appreciation of each other’s distinctive sphere of action is fully recognized and unfailingly upheld, and no semblance of a dichotomy between the two appears. In such a community leadership is that expression of service by which the Spiritual Assembly invites and encourages the use of the manifold talents and abilities with which the community is endowed, and stimulates and guides the diverse elements of the community towards goals and strategies by which the effects of a coherent force for progress can be realized.

The maintenance of a climate of love and unity depends largely upon the feeling among the individuals composing the community that the Assembly is a part of themselves, that their cooperative interactions with that divinely ordained body allow them a fair latitude for initiative and that the quality of their relationships with both the institution and their fellow believers encourages a spirit of enterprise invigorated by an awareness of the revolutionizing purpose of Bahá’u’lláh’s Revelation, by a consciousness of the high privilege of their being associated with efforts to realize that purpose, and by a consequent, ever-present sense of joy. In such a climate, the community is transformed from being the mere sum of its parts to assuming a wholly new personality as an entity in which its members blend without losing their individual uniqueness….

The authority to direct the affairs of the Faith locally, nationally and internationally, is divinely conferred on elected institutions. However, the power to accomplish the tasks of the community resides primarily in the mass of the believers. The authority of the institutions is an irrevocable necessity for the progress of humanity; its exercise is an art to be mastered. The power of action in the believers is unlocked at the level of individual initiative and surges at the level of collective volition. In its potential, this mass power, this mix of individual potentialities, exists in a malleable form susceptible to the multiple reactions of individuals to the sundry influences at work in the world. To realize its highest purpose, this power needs to express itself through orderly avenues of activity. Even though individuals may strive to be guided in their actions by their personal understanding of the Divine Texts, and much can be accomplished thereby, such actions, untempered by the overall direction provided by authorized institutions, are incapable of attaining the thrust necessary for the unencumbered advancement of civilization.

Individual initiative is a preeminent aspect of this power; it is therefore a major responsibility of the institutions to safeguard and stimulate it. Similarly, it is important for individuals to recognize and accept that the institutions must act as a guiding and moderating influence on the march of civilization. In this sense, the divine requirement that individuals obey the decisions of their Assemblies can clearly be seen as being indispensable to the progress of society. Indeed, individuals must not be abandoned entirely to their own devices with respect to the welfare of society as a whole, neither should they be stifled by the assumption of a dictatorial posture by members of the institutions.

The successful exercise of authority in the Bahá’í community implies the recognition of separate but mutually reinforcing rights and responsibilities between the institutions and the friends in general, a recognition that in turn welcomes the need for cooperation between these two interactive forces of society. As was stated in advice given by Shoghi Effendi: “The individuals and assemblies must learn to cooperate, and to cooperate intelligently, if they desire to adequately discharge their duties and obligations towards the Faith. And no such cooperation is possible without mutual confidence and trust.”
The Universal House of Justice, from a letter dated May 19, 1994, to the National Spiritual Assembly of the United States

The duty to obey the laws brought by Bahá’u’lláh for a new age … rests primarily on the individual believer. It lies at the heart of the relationship of the lover and the Beloved; ‘Observe My commandments, for the love of My beauty,’ is Bahá’u’lláh’s exhortation. Yet what is expected in this connection is effort sustained by earnest desire, not instantaneous perfection. The qualities and habits of thought and action that characterize Bahá’í life are developed through daily exertion….

What the friends need to remember in this respect is that, in their efforts to achieve personal growth and to uphold Bahá’í ideals, they are not isolated individuals, withstanding alone the onslaught of the forces of moral decay operating in society. They are members of a purposeful community, global in scope, pursuing a bold spiritual mission—working to establish a pattern of activity and administrative structures suited to a humanity entering its age of maturity. Giving shape to the community’s efforts is a framework for action defined by the global Plans of the Faith. This framework promotes the transformation of the individual in conjunction with social transformation, as two inseparable processes. Specifically, the courses of the institute are intended to set the individual on a path in which qualities and attitudes, skills and abilities, are gradually acquired through service—service intended to quell the insistent self, helping to lift the individual out of its confines and placing him or her in a dynamic process of community building.

In this context, then, every individual finds himself or herself immersed in a community that serves increasingly as an environment conducive to the cultivation of those attributes that are to distinguish a Bahá’í life—an environment in which a spirit of unity animates one and all; in which the ties of fellowship bind them; in which mistakes are treated with tolerance and fear of failure is diminished; in which criticism of others is avoided and backbiting and gossip give way to mutual support and encouragement; in which young and old work shoulder to shoulder, studying the Creative Word together and accompanying one another in their efforts to serve; in which children are reared through an educational process that strives to sharpen their spiritual faculties and imbue them with the spirit of the Faith; in which young people are helped to detect the false messages spread by society, recognize its fruitless preoccupations, and resist its pressures, directing their energies instead towards its betterment. The institutions of the Faith, for their part, strive to ensure that such an environment is fostered. They do not pry into the personal lives of individuals. Nor are they vindictive and judgemental, eager to punish those who fall short of the Bahá’í standard. Except in extreme cases of blatant and flagrant disregard for the law that could potentially harm the Cause and may require them to administer sanctions, their attention is focused on encouragement, assistance, counsel, and education.
Letter written on behalf of the Universal House of Justice, dated April 19, 2013, to a small group of individual believers

The challenge you face in helping the friends in your community to understand the Bahá’í teachings and to apply them in their lives, as the forces of materialism continue to grow in strength, is appreciated by the Universal House of Justice…. [T]he issues involved can best be considered in light of the relationships that the Administrative Order seeks to forge among the individual, the institutions, and the community. While responsibility for adhering to the Bahá’í standard rests primarily on the individual believer, it is incumbent upon the institutions of the Faith to support the individual, largely through educational endeavors, and to foster a pattern of community life that is conducive to the spiritual upliftment of its members. It is understood, of course, that in the assumption of these and other sacred duties, Bahá’í institutions may find it necessary at times to take specific action as a means of protecting the community and the integrity of Bahá’í law.

In discharging their educational responsibilities towards the body of the believers, the institutions of the Faith need to bear in mind how little is accomplished when their efforts are reduced to repeated admonitions or to dogmatic instruction in proper conduct. Rather should their aim be to raise consciousness and to increase understanding. Theirs is not the duty to pry into personal lives or to impose Bahá’í law on the individual but to create an environment in which the friends eagerly arise to fulfil their obligations as followers of Bahá’u’lláh, to uphold His law, and to align their lives with His teachings. The efforts of the institutions will bear fruit to the extent that the friends, especially those of the younger generation, find themselves immersed in the activities of a vibrant and growing community and feel confirmed in the mission with which Bahá’u’lláh has entrusted them.

One of the most effective instruments at your disposal in this respect is the training institute. It strives to engage the individual in an educational process in which virtuous conduct and self-discipline are developed in the context of service, fostering a coherent and joyful pattern of life that weaves together study, worship, teaching, community building and, in general, involvement in other processes that seek to transform society. At the heart of the educational process is contact with the Word of God, whose power sustains every individual’s attempts to purify his or her heart and to walk a path of service with “the feet of detachment”. The Guardian encouraged young believers to learn through “active, whole-hearted and continued participation” in community activities. Addressed to one young believer, a letter written on his behalf explained: “Bahá’í community life provides you with an indispensable laboratory, where you can translate into living and constructive action the principles which you imbibe from the Teachings.” “By becoming a real part of that living organism”, the letter went on, “you can catch the real spirit which runs throughout the Bahá’í Teachings.” Such wholehearted participation in the work of the Faith provides an invaluable context for the exertion made by young and old alike to align their lives with Bahá’u’lláh’s teachings. This is not to say that individuals will not err from time to time, perhaps on occasion in serious ways. Yet, when the desire to uphold the Bahá’í standard is nurtured through service to the common weal in an environment of unfailing love and warm encouragement, the friends will not feel, in the face of such difficulty, that they have no other recourse but to withdraw from community activity out of a sense of shame or, worse, to cover the challenges they are experiencing with the veneer of propriety, living a life in which public words do not conform to private deeds.

Clearly, then, individual moral development needs to be addressed in concert with efforts to enhance the capacities of the community and its institutions…. The environment sought is, at the most fundamental level, one of love and support, in which the believers, all endeavouring to achieve the Bahá’í standard in their personal conduct, show patience and respect to each other and, when needed, receive wise counsel and ready assistance. Gossip and backbiting have no place in the Bahá’í community; nor do judgemental attitudes and self-righteousness.

What is essential for every … Assembly to acknowledge in this connection is that, if mutual love and support within the community, important as it is, becomes the only focus, a stagnant environment engendered by an insular mentality will develop. The worldwide Bahá’í community is charged with an historic mission. It must acquire capacity to address increasingly complex spiritual and material requirements as it becomes larger and larger in size. The 28 December 2010 message of the House of Justice indicated: “A small community, whose members are united by their shared beliefs, characterized by their high ideals, proficient in managing their affairs and tending to their needs, and perhaps engaged in several humanitarian projects—a community such as this, prospering but at a comfortable distance from the reality experienced by the masses of humanity, can never hope to serve as a pattern for restructuring the whole of society.” The current series of global Plans sets out provisions for gradually building individual and collective capacity for the community’s mission. The institutions of a Bahá’í community that has been allowed to become complacent will find it difficult to protect the younger members from the forces of gross materialism, with the accompanying moral decay, that are assailing society. This, then, points to the nature of the capacity-building process in which every Bahá’í institution must energetically engage.
Letter written on behalf of the Universal House of Justice, dated April 23, 2013, to a National Spiritual Assembly

The first requirement that an Assembly must exercise in upholding the laws of the Faith in its jurisdiction lies in having a sound approach to the general education of the believers about the laws, and such educational efforts can be set within the context of the greater purpose of the Revelation to carry forward an ever-advancing civilization. In this way, the friends will obey the laws not through fear of punishment, but out of love for Bahá’u’lláh and an appreciation that these laws are conducive to their own spiritual and material development and to social well-being. While this approach—necessarily gradual and long-term—proceeds, Assemblies must use good judgement in applying the laws, bearing in mind their responsibility to lovingly and patiently educate new believers and younger generations within the Faith.

The application of these principles requires much thought, particularly in light of the ever-evolving situation in those neighbourhoods and villages where large numbers are participating in community-building activities, some of whom, often from among the youth, have embraced the Faith. In such places, as you have surely observed, the new Bahá’ís remain deeply embedded in the society around them and are engaged, along with many others, in activities that gradually change the dynamics within the whole population and help it move towards Bahá’u’lláh’s vision of a New World Order. It is clear from your letter that the new believers in such places are becoming increasingly aware of the laws of the Faith and are trying to uphold them in their own lives. Nevertheless, it can be expected that the underlying social milieu of which they are inextricably a part, especially in the context of extended families, may at times compel them to compromise their efforts in this regard. Perhaps nowhere is this more challenging than in following the laws of personal status, such as marriage and burial.

What is needed in places that are becoming centers of intense activity, the House of Justice feels, is for a greater effort to be made to ensure that education about Bahá’í laws is directed not only to those who have formally enrolled in the Faith, but to all those who are in one way or another connected with the community-building process. The House of Justice has been very pleased to note that, in several clusters in …, the friends are developing the capacity to reach out to a large number of households on a regular basis, to share Bahá’í principles, to invite greater participation in activities, and to gradually develop a pattern of community life based on the teachings of the Faith. Building on this experience, it should not be difficult to introduce a discourse within many households on the nature of Bahá’í family life and some of the laws of Bahá’u’lláh related to personal status. In doing so, you would naturally wish to clarify that the purpose of the laws given by the Manifestation of God is not to limit human possibilities or introduce new ritualistic practices to replace the old ones. Rather, it is to make it possible for human beings to experience true freedom and to fulfil their true potential, both individually and collectively. How often have the friends from the wider society, having attended a Bahá’í marriage ceremony, proclaimed their joy and wonder at its simplicity and dignity, being devoid of the ritualistic elements that many find cumbersome and unconducive to the upliftment of the soul. And how often, having become familiar with the provisions of Bahá’í marriage law, have they marvelled at the way it avoids reducing the marital bond to an economic transaction, but rather preserves its sacredness and integrity, and upholds the sanctity of the family unit. Indeed, every Bahá’í wedding is an opportunity to demonstrate to the larger public the special character of Bahá’í laws.
Letter written on behalf of the Universal House of Justice, dated April 23. 2018, to a National Spiritual Assembly

The Local Assembly’s Relationships with the Individual and the Community — Local Assembly’s Relationship with the Community — Ch. 5

Protection of the Cause — Responsibility of the Institutions — Ch. 9

Assembly’s Twofold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Assembly’s Responsibility to Administer Justice — Ch. 10

Assembly to Educate on All Laws and Ordinances — Ch. 10

Strengthening Marriages and Family Life — Ch. 11

🔗FACILITATING THE FLOW OF GUIDANCE, INFORMATION, AND FUNDS

One of the purposes of the structure provided by the institutions of the Administrative Order is to facilitate the flow of guidance, information, and funds—between the institutions themselves but often between individuals or groups and the institutions…. The capacity of the institutions and agencies of the Faith to build unity of thought in their communities, to maintain focus among the friends, to channel their energies in service to the Cause, and to promote systematic action depends, to an extent, on the degree to which the systems and instruments they employ are responsive to reality, that is, to the needs and demands of the local communities they serve and the society in which they operate.
Letter written on behalf of the Universal House of Justice, dated March 30, 2011, to a National Spiritual Assembly

Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Organization of the Local Spiritual Assembly — Role of the Treasurer — Ch. 4

🔗COLLABORATION BETWEEN ELECTED AND APPOINTED INSTITUTIONS ESSENTIAL TO FLOW

It is vital that you … help the friends grow in their capacity to study the guidance in the context of the experience being generated at the grassroots. Beyond the opportunity for study that events such as reflection gatherings at the national, regional, and cluster levels provide, it is vital that the institutions and agencies of the Faith and increasing numbers of individuals learn to organize occasions for study at the local level. To raise such capacity across your community will, as you no doubt appreciate, require your close collaboration with the Counsellors and their auxiliaries.
Letter written on behalf of the Universal House of Justice, dated November 4, 2018, to a National Spiritual Assembly

We wish to impress upon you that your collaboration with the Counsellors will be of paramount importance: it should be committed and sustained, an almost constant exchange of information and insight, to ensure that you are responding swiftly to the needs of your community, anticipating problems before they emerge, seizing opportunities that open up, and supporting promising initiatives.
The Universal House of Justice, from a message dated May 9, 2020, to all National Spiritual Assemblies

Relationships among the Institutions and Agencies of the Administrative Order — Relationship between the Auxiliary Boards and the Local Assembly — Ch. 5

🔗FACILITATING THE FLOW OF GUIDANCE

It is heartening to note that the friends are approaching the study of the messages of the Universal House of Justice related to the Plan with such diligence. The level of discussion generated as they strive to put into practice the guidance received, and to learn from experience, is impressive. We cannot help noticing, however, that achievements tend to be more enduring in those regions where the friends strive to understand the totality of the vision conveyed in the messages, while difficulties often arise when phrases and sentences are taken out of context and viewed as isolated fragments. The institutions and agencies of the Faith should help the believers to analyse but not reduce, to ponder meaning but not dwell on words, to identify distinct areas of action but not compartmentalize. We realize that this is no small task. Society speaks more and more in slogans. We hope that the habits the friends are forming in study circles to work with full and complex thoughts and to achieve understanding will be extended to various spheres of activity.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

Our hearts were moved by the reports that began to arrive, within hours of our message to the Conference being released, of the friends eagerly coming together in settings of all kinds to help one another become familiar with its contents. We hope that study of the message will spread rapidly throughout the community.
The Universal House of Justice, from a message dated January 2, 2016, to the Bahá’ís of the World

The House of Justice was pleased to note … your endeavours to improve the system for the flow of information and guidance in your community…. Of particular significance is ensuring that all the believers, as well as their friends from the wider society who are laboring together with them, have access to the guidance of the House of Justice…. It is vital that you also help the friends grow in their capacity to study the guidance in the context of the experience being generated at the grassroots. Beyond the opportunity for study that events such as reflection gatherings at the national, regional, and cluster levels provide, it is vital that the institutions and agencies of the Faith and increasing numbers of individuals learn to organize occasions for study at the local level.
Letter written on behalf of the Universal House of Justice, dated November 4, 2018, to a National Spiritual Assembly

Naturally, the approach to extending the reach of guidance has to take into account the particular conditions and engagement of the friends in the Bahá’í community and those who are to varying degrees connected to its activities. In determining methods for dissemination of guidance from the House of Justice or of communications your Assembly prepares, careful thought should be given to the intended recipients and to how relevant segments of those recipients can best be assisted to internalize the contents at appropriate levels of depth, in accordance with their particular circumstances. As this example highlights, strategies for the dissemination of guidance are devised based on the circumstances and conditions of those receiving it…. It is also noted that you plan to draw a model of concentric circles to assist you in regard to identifying the various needs of those who receive guidance. While such a model may prove useful in identifying broad strategies and lines of action, care would need to be taken that individuals are not inadvertently labelled as “active” or “inactive” and that access to guidance is not dependent on one’s engagement in community-building activities.
Letter written on behalf of the Universal House of Justice, dated April 2, 2018, to a National Spiritual Assembly

Learning to Release the Society-Building Power of the Faith — Fostering the Spiritual Health and Vitality of the Bahá’í Community — Ch. 3

Operating Principles of the Local Spiritual Assembly — Assembly’s Mode of Operation—Learning in Action — Ch. 4

Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Assembly’s Twofold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Assembly to Educate on All Laws and Ordinances — Ch. 10

🔗FACILITATING THE FLOW OF INFORMATION

Iam exceedingly anxious, as a preliminary to the faithful execution of this plan, to receive as soon as it is convenient an official, comprehensive and detailed report from the National Spiritual Assembly, stating accurately the actual standing of the Cause in Germany, describing the progress of the activities of the friends throughout that land … and setting forth the names, the numerical strength, the history, the needs and the activities of every locality throughout these regions, however small in size, where the Light of the Cause has so far been able to penetrate.
Shoghi Effendi, from a letter dated January 19, 1923, to the Bahá’ís of Germany

Whether it be the body of their elected national representatives … or the local Spiritual Assemblies and their respective teaching committees, they who labor for the spread of the Cause of Bahá’u’lláh should, through constant interchange of ideas, through letters, circulars, reports, bulletins and other means of communication with these established instruments designed for the propagation of the Faith, insure the smooth and speedy functioning of the teaching machinery of their Administrative Order. Confusion, delay, duplication of efforts, dissipation of energy will, thereby, be completely avoided, and the mighty flood of the grace of Bahá’u’lláh, flowing abundantly and without the least obstruction through these essential channels will so inundate the hearts and souls of men as to enable them to bring forth the harvest repeatedly predicted by ‘Abdu’l

- Bahá. Shoghi Effendi, The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), p. 52

🔗Developing Capacity to Collect and Use Statistical Data for Planning

[T] he primary concern is not only continuing to regularly gather statistical data but also enabling the friends and the institutions and agencies of the Faith at every level to use such information for the purposes of reflection and planning. An essential element of the effort is thus to help individuals charged with this responsibility become increasingly adept in the collection and use of statistical information.
Letter written on behalf of the Universal House of Justice, dated November 4, 2018, to a National Spiritual Assembly

[T] he capacity to collect, maintain, and analyse statistical data gives the believers in a cluster, as well as the institutions that support them, a clear picture of the cluster’s strengths and makes it possible to recognize trends in the patterns of growth. The availability of accurate statistics helps a community to reflect on its progress and to formulate future goals to be adopted.
Letter written on behalf of the Universal House of Justice, dated November 16, 2010, to a National Spiritual Assembly

The gathering of statistics of various types has been a feature of the execution of the Divine Plan since the time of Shoghi Effendi. This process continues today through the collection of certain statistics that shed light upon key aspects of the current Plan. Data concerning such things as Bahá’í membership in a cluster, the number of individuals who have completed each of the books in the sequence of courses of the institute, participation in core activities, and the results of successive cycles of the intensive program of growth provide information that the friends need in order to assess their progress and adapt their strategies to advance the process of entry by troops.
Letter written on behalf of the Universal House of Justice, dated March 27, 2007, to a National Spiritual Assembly

Operating Principles of the Local Spiritual Assembly — Assembly’s Mode of Operation—Learning in Action — Ch. 4

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

🔗FACILITATING THE FLOW OF FUNDS

And as the progress and extension of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of local as well as national Spiritual Assemblies, a Bahá’í Fund be established, to be placed under the exclusive control of the Spiritual Assembly. All donations and contributions should be offered to the Treasurer of the Assembly, for the express purpose of promoting the interests of the Cause, throughout that locality or country. It is the sacred obligation of every conscientious and faithful servant of Bahá’u’lláh who desires to see His Cause advance to contribute freely and generously for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion expend it to promote the Teaching Campaign, to help the needy, to establish educational Bahá’í institutions, to extend in every way possible their sphere of service. I cherish the hope that all the friends, realizing the necessity of this measure, will bestir themselves and contribute, however modestly at first, towards the speedy establishment and the increase of that Fund.
Shoghi Effendi, from a letter dated March 12, 1923, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 41–42

All Assemblies can assist the condition of the Fund and will augment the confidence of the believers, by the care and economy they exercise in the expenditure of the funds entrusted to their care, for the contributions of the friends are often made with great sacrifice and devotion and constitute a sacred trust and a challenge to the skill and wisdom of those called upon to administer them.
Letter written on behalf of the Universal House of Justice, dated December 29, 1970, to all National Spiritual Assemblies

[I] f … Assemblies are to succeed in taking advantage of the tremendous opportunities now presenting themselves, they will require assistance in developing their capacity to manage their fiscal affairs and in refining a financial system which ensures efficiency, transparency and accountability at all levels of the community, from the national to the local.
Letter written on behalf of the Universal House of Justice, dated November 17, 2004, to an individual believer

Of course, the participation of the friends in the courses of the training institute enhances their capacity to converse with their fellow believers about the spiritual significance of contributing to the Fund and to cultivate an environment in which it is natural to offer voluntary service to the Cause. Beyond this, raising awareness among the friends of the need for a continuous flow of material means to support the work of the Faith will be essential as the community continues to expand.
Letter written on behalf of the Universal House of Justice, dated October 28, 2013, to a National Spiritual Assembly

As institutions and agencies seek to accelerate the processes of expansion and consolidation in every land, the question of financial resources will surely claim increased attention. Indeed, an important aspect of enhancing institutional capacity over the coming years will be the ongoing development of local and national Funds. For this to occur, the generality of the friends must be invited to consider afresh the responsibility of all believers to support the work of the Faith through their own means and, further, to manage their financial affairs in the light of the teachings.

[B] eyond educating the friends concerning their sacred responsibility, your Assembly may wish to emphasize the strengthening of a culture in which the believers use whatever means are available to them in order to support the activities unfolding in their own communities. Such participation, by raising awareness of the needs and providing a range of possibilities to contribute to meeting them, will ultimately enable growing numbers of believers to increase their commitment to giving to the Funds of the Faith.
Letter written on behalf of the Universal House of Justice, dated October 18, 2017, to a National Spiritual Assembly

The House of Justice noted with pleasure your intention to set in motion several lines of action with the aim of raising the consciousness of the believers in … regarding their sacred obligation of contributing to the Funds of the Faith. In addition to the various actions you are contemplating in order to reach out to the generality of the believers …, you are asked to give special attention to youth and young adults. After all, a community is never static; those friends at the forefront of supporting the funds today have set a pace that must be followed by successive generations who will be prepared to shoulder this responsibility. As young people arise to play their part in fostering the spiritual and social advancement of their communities, joyful giving should naturally be an integral aspect of their spiritual education and lived experience.

In addition, throughout your country, there are multitudes engaged in the community-building process who are increasingly taking charge of their own spiritual and material development, inspired by the teachings of Bahá’u’lláh and bolstered by the methods and instruments of the global Plans. While those who are yet to enrol in the Faith do not have the bounty of contributing to the Funds of the Faith, it would be natural that, as active protagonists, they would wish to assume ever-greater responsibility for meeting the material requirements of activities that they have come to regard as their own. There will thus be a need to foster in neighbourhoods and villages an atmosphere that welcomes and accommodates such a desire. The institutions and agencies of the Faith have much to learn about the participation of populations in meeting the material requirements of the processes unfolding at the grassroots.
Letter written on behalf of the Universal House of Justice, dated May 30, 2023, to a National Spiritual Assembly

Learning to Release the Society-Building Power of the Faith — Promoting the Expansion and Consolidation of the Bahá’í Community — Pioneering and Travel Teaching — Homefront Pioneering and Travel Teaching — Deputization of Homefront Pioneers — Ch. 3

Organization of the Local Spiritual Assembly — Role of the Treasurer — Ch. 4

Interpersonal Relations — Appeals for Material Assistance or Hospitality — Using Bahá’í Funds to Assist Those in Need — Creating a Humanitarian Fund — Ch.14

External Issues — Disasters — Using Bahá’í Funds for Disaster Relief Efforts — Ch. 14 https://bahaitreasurer.us/bahai-fund-overview on the national member services website

🔗Individual Believer’s Relationship to the Fund

We must be like the fountain or spring that is continually emptying itself of all that it has and is continually being refilled from an invisible source. To be continually giving out for the good of our fellows undeterred by fear of poverty and reliant on the unfailing bounty of the Source of all wealth and all good—this is the secret of right living.
Shoghi Effendi, published in Bahá’í News , no. 13, September 1926, p. 1, in Bahá’í Funds and Contributions: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 1

There should be a continual flow of funds to the national treasury of the National Spiritual Assembly, if that body wishes to properly administer the manifold and ever-increasing activities of the Faith. Every Bahá’í, no matter how poor, must realize what a grave responsibility he has to shoulder in this connection, and should have confidence that his spiritual progress as a believer in the World Order of Bahá’u’lláh will largely depend upon the measure in which he proves, in deeds, his readiness to support materially the divine institutions of His Faith.
Shoghi Effendi, from a letter dated July 17, 1937, to a National Spiritual Assembly, in Bahá’í Funds and Contributions: A

Compilation Prepared by the Research Department of the Universal House of Justice , no. 22

Contributing to the Fund is a service that every believer can render, be he poor or wealthy; for this is a spiritual responsibility in which the amount given is not important. It is the degree of the sacrifice of the giver, the love with which he makes his gift, and the unity of all the friends in this service which bring spiritual confirmations.
The Universal House of Justice, from a message dated December 18, 1963, to the Bahá’ís of East and West

There is a profound aspect to the relationship between a believer and the Fund, which holds true irrespective of his or her economic condition. When a human soul accepts Bahá’u’lláh as the Manifestation of God for this age and enters into the divine Covenant, that soul should progressively bring his or her whole life into harmony with the divine purpose—he becomes a co-worker in the Cause of God and receives the bounty of being permitted to devote his material possessions, no matter how meager, to the work of the Faith.

Giving to the Fund, therefore, is a spiritual privilege not open to those who have not accepted Bahá’u’lláh, of which no believer should deny himself. It is both a responsibility and a source of bounty. This is an aspect of the Cause which, we feel, is an essential part of the basic teaching and deepening of new believers. The importance of contributing resides in the degree of sacrifice of the giver, the spirit of devotion with which the contribution is made and the unity of the friends in this service; these attract the confirmations of God and enhance the dignity and self-respect of the individuals and the community.
The Universal House of Justice, from a message dated August 7, 1985, to National Spiritual Assemblies, in Messages of the Universal

House of Justice , 1963-1986, no. 435

🔗See also:

https://bahaitreasurer.us/bahai-fund-overview on the national member services website

🔗Only Bahá’ís Contribute to Funds for the Faith

One of the distinguishing features of the Cause of God is its principle of non-acceptance of financial contributions for its own purposes from non-Bahá’ís: support of the Bahá’í Fund is a bounty reserved by Bahá’u’lláh to His declared followers. This bounty imposes full responsibility for financial support of the Faith on the believers alone.
The Universal House of Justice, from a message dated Naw-Rúz 1974, to the Bahá’ís of the World,

In cases … when a friend or sympathizer of the Faith eagerly insists on a monetary contribution for the promotion of the Faith, such gifts should be accepted and duly acknowledged by the elected representatives of the believers with the express understanding that they would be utilized by them only to reinforce that section of the Bahá’í Fund exclusively devoted to philanthropic or charitable purposes.
Shoghi Effendi, from a letter dated October 25, 1929, to the Bahá’ís of the United States and Canada

🔗REVIEWING BAHÁ’Í LITERATURE AND MATERIALS

Bahá’í review is a requirement that was established by ‘Abdu'l-Bahá and continued by the Guardian and the Universal House of Justice to the present time. It is a “temporary measure” necessary in this early stage of the development of the Bahá’í Faith. The purpose of review is to assist authors and artists in ensuring that what they publish and produce represents the Bahá’í Faith accurately and with dignity. Generally, materials that are disseminated only electronically or via the internet are not subject to review. However, if electronic publications rise to the level of formality of an e-book or an article in an online journal, review is required.

The National Spiritual Assembly’s Office of Review is responsible for reviewing: literature for broad or national distribution all audio-visual materials and music (CDs, DVDs)

Local Spiritual Assemblies are responsible for reviewing: literature that is for local use only all “special materials” created by individuals in the Assembly's jurisdiction (such as artwork and graphic creations, greeting cards, T-shirts, crafts, jewelry, calendars, etc.), be they for local or national distribution

Further guidance on Bahá’í review is available from the Office of Review. Local Assemblies and individuals are welcome to contact the Office of Review by phone at the Bahá’í National Center or by email, review@usbnc.org, if they have any questions.

🔗PURPOSE AND CRITERIA

At this early stage of the Cause all works by Bahá’ís which deal with the Faith, whether in the form of books, pamphlets, translations, poems, songs, radio and television scripts, films, recordings, etc., must be approved before submission for publication, whether to a Bahá’í or non-Bahá’í publisher. In the case of material for purely local consumption the competent authority is the Local Spiritual Assembly, otherwise the National Spiritual Assembly (through its Reviewing Committee) is the approving authority.

Memorandum from the Universal House of Justice, dated Ri ḍ ván 1971, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 94.3a

The function of reviewing is, essentially, to check the author’s exposition of the Bahá’í Faith and its teachings, which may include verification of any quotations from the Bahá’í writings. This function should not be confused with evaluation of the literary merit of a work or of its value as a publication, which are normally the prerogative of the publisher.

Letter from the Universal House of Justice, dated March 11, 1965, to a National Spiritual Assembly, in Lights of Guidance , no. 352

It is recommended that Reviewing Committees be small, composed of two or three believers with adequate education and knowledge of the Cause. It is essential that works submitted be dealt with promptly. The standards to be upheld by reviewers are the following: (a) conformity with the Teachings, (b) accuracy, (c) dignity in presentation. The Spiritual Assembly, on the basis of its Reviewing Committee’s report, gives or withholds approval of the work.

Spiritual Assemblies [have the] responsibility to protect the dignity of the Faith and uphold the proper standard of reverence in the use of its Sacred Scriptures. Thus, if an Assembly sees that one of the friends is making use of any of the Holy Texts in an unbefitting manner, it should remonstrate with him and, if necessary, require him to stop doing so.
Letter written on behalf of the Universal House of Justice, dated September 4, 1981, to a National Spiritual Assembly, in Lights of Guidance , no. 363

Bahá’í authors may submit their works for review to any National Spiritual Assembly, and may send their works, once approved, to any publisher they like, Bahá’í or non-Bahá’í, at home or abroad. It should be remembered, however, that the approval should be given by the National Spiritual Assembly of the country where the work is to be first published. And in the case of a non-Bahá’í publisher the author should insist on use of the system of transliteration at present used by the Faith for languages employing the Roman alphabet.

It is hoped that Bahá’í authors will provide a constant stream of new works. Introductory books, commentaries, dissertations on various aspects of the Revelation, text books, histories, reviews, audio-visual materials are all needed to stimulate study of the Faith and to promote the vital teaching work.

Memorandum from the Universal House of Justice, dated Riḍván 1971, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 94.3f

External Opposition — Ch. 9

🔗QUOTING FROM BAHÁ’Í WRITINGS

If T-shirts are made bearing Bahá’í quotations, slogans or illustrations, it is important to ensure that the presentation is in keeping with the dignity of the Faith and shows the proper respect for the Sacred Word.
Letter written on behalf of the Universal House of Justice, dated October 26, 1988, to a National Spiritual Assembly

The Universal House of Justice has received the inquiry of your Secretary … regarding possible concerns over the production of promotional items that feature a quotation from the Sacred Writings on shirts and the brief phrase “O Son of Spirit!” on T-shirts, handkerchiefs, and stickers. We have been asked to reply as follows.

… In all such matters, it is essential to uphold the dignity of the Faith and the sanctity of the Creative Word. To have a T-shirt with the name “Bahá’u’lláh” would be entirely inappropriate. The final decision about the design of clothing made bearing Bahá’í slogans, quotations, or illustrations is left to the National Spiritual Assembly. In this connection, however, it would not be appropriate to produce a handkerchief with a passage from the Writings, even one as brief as that mentioned above.
Letter written on behalf of the Universal House of Justice, dated August 21, 2011, to a National Spiritual Assembly

Spiritual Assemblies and individuals are free to quote in their publications from any of the Writings of the three Central Figures of the Faith or from the writings of the beloved Guardian, whether in the original language or in translation, without obtaining clearance from the copyright holder, unless the copyright holder in the case of a translation is an individual or is a non-Bahá’í institution....

The ruling is made to ensure that the Sacred Scriptures of our Faith and the writings of the beloved Guardian may be freely used by the believers; it does not change the existing requirements for review before publication, neither does it relieve Spiritual Assemblies of their responsibility to protect the dignity of the Faith and uphold the proper standard of reverence in the use of its Sacred Scriptures. Thus, if an Assembly sees that one of the friends is making use of any of the Holy Texts in an unbefitting manner, it should remonstrate with him and if necessary, require him to stop doing so.
Letter written on behalf of the Universal House of Justice, dated September 4, 1981, to a National Spiritual Assembly, in Lights of Guidance , no. 363

When quoting from the Bahá’í writings, great care should be taken to make sure that the quoted passages are accurate and presented in a dignified way. Detailed checking for accuracy of quotes is the responsibility of the author and publisher and not a function of the Office of Review.

If possible, the sources of all quotations should be cited using the original sources rather than secondary sources and the most recent printing of the original source.

There are some sources that have out-of-date translations or unauthenticated sections and which should not be used without checking the particular passages. These include Star of the West , Bahá’í World Faith , Tablets of ‘Abdu'l-Bahá Abbas , Bahá’í Scriptures , and ‘Abdu'l-Bahá on Divine Philosophy . The Office of Review may be contacted if there are questions about whether a passage is authentic.

Regarding what is acceptable for use on T-shirts and other items that will be put to common use (as opposed to items that are merely decorative), in general, Bahá'ís should limit their designs to concepts and ideas, and not use direct quotes from, or use the names of, the Central Figures, the Guardian, or the Universal House of Justice. It would be acceptable to paraphrase quotes to convey themes from the Bahá'í Writings, and then attribute them to “Bahá'í Writings” or “Bahá'í Faith.”

External Issues — Social Media and Internet Use — Posting Extracts from Bahá’í Writings and Publications — Ch. 14

🔗BAHA’I REVIEW IS NOT NOTICE OF APPROVAL OR ENDORSEMENT

It is the policy of the National Spiritual Assembly that no notice of approval, nor an indication that an item has been reviewed, may appear in literature or on other items, or in its promotional or advertising materials. Such notices may imply National Assembly endorsement of a product, which is not the purpose or meaning of Bahá’í review. Comments made by the Office of Review are also not to be used lest they be misconstrued as endorsement.

🔗PERSIAN-LANGUAGE MATERIALS

In 1982, the Universal House of Justice appointed a panel of reviewers “in order to facilitate and organize the publishing of Bahá’í literature in the Persian language.” In a letter dated July 26, 1982, to a number of National Spiritual Assemblies contemplating such publications, these Assemblies were informed that “Publications will be permissible only when [at least two] members of the panel have agreed what changes, if any, should be made, and have informed you that they agree to its publication.”

The members of the panel reside in various countries. Therefore, the coordination of the work has been assigned to the Office of Persian-American Affairs in the United States. All Persian-language manuscripts are to be forwarded to that office at the Bahá’í National Center.

🔗MUSIC

The standards of dignity and reverence set by the beloved Guardian should always be upheld, particularly in musical and dramatic items. Letter from the Universal House of Justice, dated July 2, 1967, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 45.5

It is entirely proper to set prayers to music, and the friends are free to sing prayers in unison. Indeed, assuming that the music is appropriate and that the believers do not make a ritual out of it, it is highly praiseworthy for choirs to sing appropriate verses revealed by Bahá’u’lláh and the Master....

We would assume also that the friends will always keep in mind that whether read, chanted, or sung, prayers should be uttered with a proper sense of reverence.
The Universal House of Justice, from a letter dated February 6, 1973, to a National Spiritual Assembly, in Lights of Guidance , no.

We have not come across any instruction which would prohibit the setting of the obligatory prayers to music. However, because of their special nature, we do not consider it appropriate to do so.
The Universal House of Justice, from a letter dated May 6, 1996, to a National Spiritual Assembly

We have found nothing in the text forbidding the use of the Greatest Name, the names of the Manifestations of God or the names of the Central Figures of our Faith in the lyrics of music. However, we feel that when they are used they should be used with reverence and respect, both in the manner in which they are incorporated in the lyrics and in the manner of presentation.
The Universal House of Justice, dated March 14, 1968, to a National Spiritual Assembly, in Lights of Guidance , no. 902

🔗REVERENCE AND DIGNITY

🔗Portrayals of Holy Figures

The Faith can certainly be dramatized, but two things must be remembered: no personal presentation of the Báb, Bahá’u’lláh or the Master, only their Words can be used, but no figure must represent Them; great dignity must be the keynote.
Letter written on behalf of Shoghi Effendi, dated August 19, 1951, to an individual believer, in Lights of Guidance , no. 334

With reference to your question whether the Figures of the Báb and Bahá’u’lláh should be made to appear as characters in dramatic works written by the believers, Shoghi Effendi’s opinion is that such an attempt to dramatize the Manifestations would be highly disrespectful, and hence should be avoided by the friends, even in the case of the Master. Besides it would be practically impossible to carry out such a plan faithfully, and in a dignified and befitting manner.
Letter written on behalf of Shoghi Effendi, dated January 27, 1935, to a National Spiritual Assembly, in Lights of Guidance , no. 335

However, there can be no objection to symbolic representation of such Holy Figures, provided it does not become a ritual and that the symbol used is not irreverent.
The Universal House of Justice, from a letter dated December 3, 1972, to an individual believer, in Lights of Guidance , no. 1831

🔗Pictures and Portraits of Manifestations of God

Your understanding that the portrayal of the Báb and Bahá'u'lláh in works of art is forbidden, is correct. The Guardian made it clear that this prohibition refers to all the Manifestations of God.
The Universal House of Justice, from a letter dated December 3, 1972, to an individual believer, in Lights of Guidance , no. 1831

From letters written on behalf of the beloved Guardian, it is apparent that he did not approve the publication of any photograph of Bahá'u'lláh, and regarded such publication to be offensive to Bahá'í religious feeling. In addition, he did not approve that the photograph be exposed, even in Bahá'í homes. It is for this reason that the viewing of Bahá'u'lláh’s portrait in the International Archives is part of the pilgrimage program, and the pilgrims attain this bounty in complete silence and with reverent and special attention.
Letter written on behalf of the Universal House of Justice, dated June 23, 2003, to an individual believer

🔗Pictures and Portraits of 'Abdu'l-Bahá

Concerning your questions about the pictures of ‘Abdu’l-Bahá included on your promotional poster, any use of photographs of the Master in an advertisement should only occur if the context is appropriate, as in this case where the images are being presented for sale, and if they are treated with dignity and respect. To ensure that this principle is being observed, any such poster that you produce should be submitted to your National Spiritual Assembly for its approval….

Regarding your sixth question seeking guidelines for the reproduction of photographs, it is the policy of the House of Justice that all publications, audio-visual productions and the like should be submitted for the approval of the National Assembly in the area where they are first published. In addition, Bahá’í administrative bodies are under an obligation to regularly examine published materials in order to be certain that appropriate standards are upheld.
Letter written on behalf of the Universal House of Justice, dated December 13, 2004, to an individual believer

[P] hotographs of the Master may be distributed for purchase. Drawings or paintings are to be distributed in a limited way and may not be sold. Photographs of paintings of the Master may not be distributed or sold.
Letter written on behalf of the Universal House of Justice, dated May 6, 2009, to a National Spiritual Assembly

The Universal House of Justice has received your email letter … in which you request guidance regarding the permissibility of an individual believer reproducing photographs of ‘Abdu’l-Bahá that she would frame and sell to other Bahá’ís. We have been asked to convey that there would be no objection to making prints of photographs of the Master for distribution or sale among the friends in the way you have described, provided this is done with dignity and moderation.
Letter written on behalf of the Universal House of Justice, dated September 24, 2021, to a National Spiritual Assembly

Although the House of Justice does not wish to prohibit the use of photographs and drawings of the Master they should be used most sparingly and always in a dignified context in keeping with the station of ‘Abdu'l-Bahá. It is felt that drawings of the Master executed in a cartoon style and showing rays of light emanating from His head are not appropriate and should be discouraged.
The Universal House of Justice, from a letter dated November 27, 1978, to a National Spiritual Assembly, in “Representation of the Manifestations of God and the Master in Portraits, Photographs, and Dramatic Presentations”

🔗Audio Recording and Film of ‘Abdu'l-Bahá

Regarding the use of the Master’s film the greatest care must be exercised lest we cheapen its value by too frequent and indiscriminate exhibition either amongst the believers or the non-Bahá’ís. Only on special occasions, such as important anniversaries, should the film be shown and its solemn sacred character should be duly emphasized.
Shoghi Effendi, from a letter dated February 28, 1928, in Lights of Guidance , no. 1830

It is recognized that there are from time to time occasions which warrant presentation of this rare archival treasure, and at those times the friends, surrounded in an atmosphere of the utmost reverence and sanctity, will have the privilege of viewing the Master. It is reserved for the House of Justice to determine such occasions.
The Universal House of Justice, from a letter dated September 23, 2008, to a National Spiritual Assembly

The Guardian, when referring to this record [of ‘Abdu'l-Bahá’s voice], requested the friends “to exercise restraint and caution.” “In my view,” he added, “it should be used only on special occasions and be listened to with the utmost reverence. The dignity of the Cause, I am sure, would suffer from too wide and indiscriminate use of one of the most precious relics of our departed Master.”

... We are confident that all the friends will strictly observe the Guardian’s exhortation and will not overstep the bounds of courtesy and moderation in the use of a precious relic so lovingly left to us by the Center of God’s Covenant.
The Universal House of Justice, from a letter dated February 23, 1971, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986; The Third Epoch of the Formative Age , par. 93.3

🔗USE OF THE GREATEST NAME

The overriding consideration must always be the proper dignity with which the Greatest Name should be used. Thus it would not be befitting to use it on drinking vessels or ash trays, plates for eating, and the like. There would, however, be no objection to its use on plaques or ornaments, jewelry or similar items which are not normally put to common use. The House of Justice instructs us to say that great care should be given to the accurate representation of the Persian calligraphy, since any deviation from an accepted representation can be distressing to Iranian believers.
Letter written on behalf of the Universal House of Justice, dated March 12, 1980, to a National Spiritual Assembly, in Lights of Guidance , no. 896

Although there exists an instruction that the symbol of the Greatest Name should not be used on gravestones, no instruction has been found prohibiting the use of the symbol of the Greatest Name on any other particular item, such as jewelry, books or pamphlets. However, the Greatest Name should not be used in an undignified manner.

Nothing has been found which would prohibit a believer from manufacturing and selling items using the Greatest Name provided that the manner in which the Greatest Name is used is dignified.
Letter written on behalf of the Universal House of Justice, dated March 25, 1975, to a National Spiritual Assembly, in Lights of Guidance , no. 901

We are requested by the Universal House of Justice to share with you the following guidelines on the use of the symbols of the Greatest Name. The Guardian, in a letter written on his behalf to an individual on 5 August 1949, stated: “It is better not to encourage the use of this symbol on stationery and in paintings.” Likewise, the Universal House of Justice, in its letter to a National Assembly stated:

“We wish to call to your attention the impressions of the Greatest Name on the back of the envelope in which your letter was enclosed. This use of the Greatest Name is not befitting and we ask you to discontinue it.” (16 May 1971)

In another communication regarding this subject, the following was written on behalf of the Universal House of Justice to a National Assembly:

“ ... we are instructed to say that it would not be appropriate to use the symbol of the Greatest Name on the official stationery of a Local Spiritual Assembly.” (6 November 1984)

While the House of Justice is reluctant to issue a list of the specific uses of the Greatest Name which should be avoided, the principal thing is for the friends to realize the great sacredness of this symbol, and to use it in ways which are dignified and appropriate....
Letter written on behalf of the Universal House of Justice, dated June 3, 1987, to a National Spiritual Assembly, in Lights of Guidance , no. 897

🔗RESPECT FOR DIGNITY AND PRIVACY IN BIOGRAPHICAL WRITING

[W] riting books about persons who have passed from this world and are therefore no longer able to speak for themselves imposes on Bahá’í biographers an obligation to represent their subjects with the same respect for their dignity and privacy that is owed to living persons. The availability to researchers of primary sources held in archives, including private correspondence, requires biographers to exercise an acute sense of judgement and sensitivity. The fact that an individual may have deposited intensely private correspondence in an archives, rather than destroying it, cannot be taken as tacit consent to disclose all that information to the general public. Publishing the contents of a letter containing information that the writer would never have uttered or circulated publicly infringes the person’s privacy and places the writer of the material in the position of doing something they would never have consented to do while alive.

In applying such standards, it is helpful to consider the constraints of confidentiality which apply to the document that is the source of a particular piece of information. For example, the will of a deceased person may in many instances be a document of public record, but an individual’s correspondence with Bahá’í institutions, as well as other information in institutional records, including contributions, is subject to the principle of confidentiality, which does not expire on the person’s passing. It will also be of assistance to identify what purpose the specific information is intended to serve in the biography, and how much detail is required to achieve that purpose. If the goal is to make the point that a person was generous, how much information is needed in order for this to be understood by the reader? It is often possible to discuss information in a general, more abstract way without giving details of specific amounts of money. The fact that an individual gave generously to both institutions and individuals could be noted, for instance, without disclosing the amounts given or who the recipients were in particular.
Letter written on behalf of the Universal House of Justice, dated September 25, 2024, to an individual believer

🔗SYSTEMATICALLY DEVELOPING THE LOCAL ASSEMBLY’S INSTITUTIONAL CAPACITY

[T] he Spiritual Assemblies must rise to a new stage in the exercise of their responsibilities as channels of divine guidance, planners of the teaching work, developers of human resources, builders of communities, and loving shepherds of the multitudes. They can realize these prospects through increasing the ability of their members to take counsel together in accordance with the principles of the Faith and to consult with the friends under their jurisdiction, through fostering the spirit of service, through spontaneously collaborating with the Continental Counselors and their auxiliaries, and through cultivating their external relations. Particularly must the progress in the evolution of the institutions be manifest in the multiplication of localities in which the functioning of the Spiritual Assembly enhances the individual believers’ capacity to serve the Cause and fosters unified action. In sum, the maturity of the Spiritual Assembly must be measured not only by the regularity of its meetings and the efficiency of its functioning, but also by the continuity of the growth of Bahá’í membership, the effectiveness of the interaction between the Assembly and the members of its community, the quality of the spiritual and social life of the community, and the overall sense of vitality of a community in the process of dynamic, ever-advancing development.
The Universal House of Justice, from the Riḍván 1996 message to the Bahá’ís of the World, in Messages of the Universal House from

Justice 1986-2001: The Fourth Epoch of the Formative Age , par. 216.24

Early on in each locality, the Local Spiritual Assembly comes into existence, and its steady development follows a trajectory parallel with, and intimately tied to, the fledgling process of growth unfolding in the village. And not unlike the evolution of other facets of this process, the development of the Local Assembly can best be understood in terms of capacity building.

Our Riḍván message described a few of the characteristics of social action at the grassroots, and the conditions it must meet. Efforts in a village will generally begin on a small scale, perhaps with the emergence of groups of friends, each concerned with a specific social or economic need it has identified and each pursuing a simple set of appropriate actions. Consultation at the Nineteen Day Feast creates a space for the growing social consciousness of the community to find constructive expression. Whatever the nature of activities undertaken, the Local Assembly must be attentive to potential pitfalls and help the friends, if necessary, to steer past them—the allurements of overly ambitious projects that would consume energies and ultimately prove untenable, the temptation of financial grants that would necessitate a departure from Bahá’í principle, the promises of technologies deceptively packaged that would strip the village of its cultural heritage and lead to fragmentation and dissonance. Eventually the strength of the institute process in the village, and the enhanced capabilities it has fostered in individuals, may enable the friends to take advantage of methods and programmes of proven effectiveness.... Moreover, the Assembly must learn to interact with social and political structures in the locality, gradually raising consciousness of the presence of the Faith and the influence it is exerting on the progress of the village.

What is outlined in the foregoing paragraphs represents only a few of the attributes which Local Spiritual Assemblies in the many villages of the world will gradually develop in serving the needs of communities that embrace larger and larger numbers. As they increasingly manifest their latent capacities and powers, their members will come to be seen by the inhabitants of each village as “the trusted ones of the Merciful among men”. Thus will these Assemblies become “shining lamps and heavenly gardens, from which the fragrances of holiness are diffused over all regions, and the lights of knowledge are shed abroad over all created things. From them the spirit of life streameth in every direction.”
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

🔗See also:

Responsibilities of the Local Spiritual Assembly — Ch. 3

Learning to Release the Society-Building Power of the Faith — Ch. 3

Facilitating the Flow of Guidance, Information, and Funds — Ch. 3 Ch. 5, Relationships of the Local Spiritual Assembly

🔗4. OPERATING PRINCIPLES AND ORGANIZATION OF THE LOCAL SPIRITUAL ASSEMBLY

🔗OPERATING PRINCIPLES OF THE LOCAL SPIRITUAL ASSEMBLY

PRIVILEGE OF SERVICE ON AN ASSEMBLY

CONSULTATION

The Nature and Purpose of Consultation

Spiritual Conditions for and the Process of Consultation

Application of Principles with Wisdom

Investigate Facts of the Issue

Seek Consensus and Carry Out Decisions in Unity

Assembly Member’s Responsibility to Participate in Consultation

Conflicts of Interest and an Assembly Member’s Right to Participate in Consultation

There Are No Dissenting or Abstaining Votes in Bahá’í Decision-Making

Consultation and Decision-Making in Collaboration with Other Institutions and Agencies

Distinction between Consultation at Feast and in Assembly Meetings

ASSEMBLY’S MODE OF OPERATION—LEARNING IN ACTION

BALANCING OPENESS AND CONFIDENTIALITY

🔗ORGANIZATION OF THE LOCAL SPIRITUAL ASSEMBLY

INSTITUTION’S RESPONSIBILITY FOR FUNCTIONING OF ITS OFFICES

ROLE OF THE SECRETARY

Developing a Secretariat

ROLE OF THE TREASURER

Developing the Treasury

ROLE OF THE CHAIRMAN

Vice-Chairman

COMMITTEES, TASK FORCES, REPRESENTATIVES, AND OTHER APPOINTEES

Selecting and Inviting Appointees to Serve

Minority Representation Is Extremely Desirable

Youth and Children May Serve

Developing Terms of Reference or Mandates

Terms of Appointment

Appointments that May Be Needed

Administrative Teams for Sectors and Neighborhoods

Archivist

Data Collection and Reporting

Emergency Preparedness

Feasts and Holy Days

Newsletter

Personal Issues, Marriage and Family Life

Property Management and Maintenance

Public Information Officer or Team

Publications/Bookstore Coordinator

Intercommunity Task Forces

College Clubs/Campus Associations

Bahá’í Delegations for Outreach to Legislators

INSTITUTION OF THE ḤA

ẒÍRATU’L-QUDS AND LOCAL BAHÁ’Í CENTERS

🔗BASIC FUNCTIONS OF THE LOCAL SPIRITUAL ASSEMBLY

ASSEMBLY MEETINGS

First Meeting of Newly Elected Assembly

Convene the First Meeting

Election of Assembly Officers

Preferable that Assembly Offices Are Held by Different People

Filling Officer Vacancy

Assembly Member May Request Not To Be Officer

Reporting the Election of Officers

All Members Sign Confidentiality Agreement

Location of Assembly Meetings

Virtual Meetings

Preparing the Agenda

Conducting Assembly Meetings

Devotions

Approve Minutes from Previous Meeting

Review and Agree on Meeting Agenda

Minutes

Documenting Learning

Highly Confidential Items May Be Recorded and Filed Separately

Fact-Gathering

Believers Enjoined to Cooperate with Assembly

Consultation with Assembly Differs from Confession

Attendance at Assembly Meetings

Prolonged Absence of an Assembly Member

Refusal to Serve

Attendance by Non-Assembly Members

Experts Offering Advice

Minute Taker Must Be an Assembly Member

Interpreters/Translators

Making Assembly Decisions When Some Members Are Absent from Meeting

If an Assembly Is Unable to Meet for an Extended Period of Time

Decisions between Meetings

Executive or Emergency Committee of the Assembly

COMMUNICATION PROCEDURES

Incoming Communications

Feast Recommendations and Suggestions

Outgoing Communications

Local Assembly Is Responsible for All Outgoing Communications

Tone of Assembly Communications

Style of Assembly Communications

When the Local Assembly Conveys a Message from the National Assembly

Letterhead

Signature

Transmittal Method

Communicating Outside the Continental United States

Requests by Individuals for Copies of Assembly Correspondence

Assembly’s Contact Information

Electronic Communications and Web-based Applications

Email Correspondence

Caution about Sensitive Information

Email Standards

Email Listservs

Using Collaborative Online Systems for Editing and Storing Documents

Local Publications

Sponsorship of Websites

Bulletins and Newsletters

Reproducing Bahá'í World News Service Articles for Newsletters and Bulletins

Promotion of Businesses through Advertising in Bahá’í Publications Discouraged

Trademarks

Copyrights

RECORDKEEPING

Retrieving Records from Persons Leaving Assembly Membership or Appointment

Access to Records

Confidential Materials

Assembly Responsible for Maintaining Local Archives

Appointing an Archivist

Retain Paper Copies of Records Whenever Possible and Practical

Managing Electronic Records

Preservation of Sacred Relics

Reverence in Handling Sacred Objects

Library

Resource Files

Counseling Resources

4. OPERATING PRINCIPLES AND ORGANIZATION OF THE LOCAL SPIRITUAL ASSEMBLY

🔗OPERATING PRINCIPLES OF THE LOCAL SPIRITUAL ASSEMBLY PRIVILEGE OF SERVICE ON AN ASSEMBLY

in the name of progress, as hypocrisy has been allowed to undermine the operation of social and economic structures, is evident. If indeed great effort was required for the friends to uphold the high standards of the Faith then, how much greater must be the exertion in a world that rewards dishonesty, that encourages corruption, and that treats truth as a negotiable commodity. Profound is the confusion that threatens the foundations of society, and unwavering must be the resolve of all those involved in Bahá’í activity, lest the slightest trace of self-interest becloud their judgement….

And those who are called upon … to serve on the institutions of that mighty system understand well the Guardian’s words that “their function is not to dictate, but to consult, and consult not only among themselves, but as much as possible with the friends whom they represent.” “Never” would they be “led to suppose that they are the central ornaments of the body of the Cause, intrinsically superior to others in capacity or merit, and sole promoters of its teachings and principles.” “With extreme humility,” they approach their tasks and “endeavour, by their open-mindedness, their high sense of justice and duty, their candour, their modesty, their entire devotion to the welfare and interests of the friends, the Cause, and humanity, to win, not only the confidence and the genuine support and respect of those whom they serve, but also their esteem and real affection.” Within the environment thus created, institutions invested with authority see themselves as instruments for nurturing human potential, ensuring its unfoldment along avenues productive and meritorious.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

🔗See also:

Operating Principles of the Local Spiritual Assembly — Consultation — Ch. 4

Organization of the Local Spiritual Assembly — Ch. 4

🔗CONSULTATION

🔗The Nature and Purpose of Consultation

The Great Being saith: The heaven of divine wisdom is illumined with the two luminaries of consultation and compassion. Take ye counsel together in all matters, inasmuch as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding.

Bahá’u’lláh, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , no. 1

Consultation bestoweth greater awareness and transmuteth conjecture into certitude. It is a shining light which, in a dark world, leadeth the way and guideth. For everything there is and will continue to be a station of perfection and maturity. The maturity of the gift of understanding is made manifest through consultation.

Bahá’u’lláh, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , no. 3

In all things it is necessary to consult. This matter should be forcibly stressed by thee, so that consultation may be observed by all. The intent of what hath been revealed from the Pen of the Most High is that consultation may be fully carried out among the friends, inasmuch as it is and will always be a cause of awareness and of awakening and a source of good and well-being.

Bahá’u’lláh, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , no. 5

Say: No man can attain his true station except through his justice. No power can exist except through unity. No welfare and no well-being can be attained except through consultation. Bahá’u’lláh, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , no. 2

[C] onsultation must have for its object the investigation of truth…. By this excellent method he [the participant] endeavors to arrive at unity and truth.

‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 31

Reality or truth is one.… If they seek reality itself, they will agree and be united; for reality is indivisible and not multiple. It is evident, therefore, that there is nothing of greater importance to mankind than the investigation of truth.

‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 26

Man must consult on all matters, whether major or minor, so that he may become cognizant of what is good. Consultation giveth him insight into things and enableth him to delve into questions which are unknown. The light of truth shineth from the faces of those who engage in consultation. Such consultation causeth the living waters to flow in the meadows of man’s reality, the rays of ancient glory to shine upon him, and the tree of his being to be adorned with wondrous fruit. The members who are consulting, however, should behave in the utmost love, harmony and sincerity towards each other. The principle of consultation is one of the most fundamental elements of the divine edifice.

Abdu’l-Bahá, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi

Effendi, and the Universal House of Justice , no. 14

The purpose of consultation is to show that the views of several individuals are assuredly preferable to one man, even as the power of a number of men is of course greater than the power of one man. Thus consultation is acceptable in the presence of the Almighty, and hath been enjoined upon the believers, so that they may confer upon ordinary and personal matters, as well as on affairs which are general in nature and universal.

For instance, when a man hath a project to accomplish, should he consult with some of his brethren, that which is agreeable will of course be investigated and unveiled to his eyes, and the truth will be disclosed. Likewise on a higher level, should the people of a village consult one another about their affairs, the right solution will certainly be revealed. In like manner, the members of each profession, such as in industry, should consult, and those in commerce should similarly consult on business affairs. In short, consultation is desirable and acceptable in all things and on all issues.

‘Abdu’l-Bahá, cited by Shoghi Effendi, in a letter dated February 15, 1922, to a National Spiritual Assembly

The principle of consultation, which constitutes one of the basic laws of the Administration, should be applied to all Bahá’í activities which affect the collective interests of the Faith, for it is through cooperation and continued exchange of thoughts and views that the Cause can best safeguard and foster its interests. Individual initiative, personal ability and resourcefulness, though indispensable, are, unless supported and enriched by the collective experiences and wisdom of the group, utterly incapable of achieving such a tremendous task.
Letter written on behalf of Shoghi Effendi, dated August 30, 1933, to an individual believer, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , no. 31

Consultation has been ordained by Bahá’u’lláh as the means by which agreement is to be reached and a collective course of action defined.
Letter written on behalf of the Universal House of Justice, dated January 24, 1993, to an individual believer, in Messages from the Universal House of Justice, 1986-2001: The Fourth Epoch of the Formative Age , no. 149

🔗Spiritual Conditions for and the Process of Consultation

The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and long-suffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bahá shall be vouchsafed to them.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 43

The light of truth shineth from the faces of those who engage in consultation. Such consultation causeth the living waters to flow in the meadows of man’s reality, the rays of ancient glory to shine upon him, and the tree of his being to be adorned with wondrous fruit. The members who are consulting, however, should behave in the utmost love, harmony and sincerity towards each other.

Abdu’l-Bahá, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi

Effendi, and the Universal House of Justice , no. 14

The first condition is absolute love and harmony amongst the members of the assembly. They must be wholly freed from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-existent, that gathering shall be dispersed and that assembly be brought to naught. The second condition:—They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one’s views will lead ultimately to discord and wrangling and the truth will remain hidden. The honoured members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honoured members object to or censure, whether in or out of the meeting, any decision arrived at previously though that decision be not right, for such criticism would prevent any decision from being enforced. In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness.… If this be so regarded, that assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One. Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of Spirit.

‘Abdu’l-Bahá, cited by Shoghi Effendi, in a letter dated March 5, 1922, in Bahá’í Administration: Selected Messages 1922–1932

(Wilmette: Bahá’í Publishing Trust, 1974, 1995 printing), pp. 22-23

The most memorable instance of spiritual consultation was the meeting of the disciples of Jesus Christ upon the mount after His ascension. They said, “Jesus Christ has been crucified, and we have no longer association and intercourse with Him in His physical body; therefore, we must be loyal and faithful to Him, we must be grateful and appreciate Him, for He has raised us from the dead, He made us wise, He has given us eternal life. What shall we do to be faithful to Him?” And so they held council. One of them said, “We must detach ourselves from the chains and fetters of the world; otherwise, we cannot be faithful.” The others replied, “That is so.” Another said, “Either we must be married and faithful to our wives and children or serve our Lord free from these ties. We cannot be occupied with the care and provision for families and at the same time herald the Kingdom in the wilderness. Therefore, let those who are unmarried remain so, and those who have married provide means of sustenance and comfort for their families and then go forth to spread the message of glad-tidings.” There were no dissenting voices; all agreed, saying, “That is right.” A third disciple said, “To perform worthy deeds in the Kingdom we must be further self-sacrificing. From now on we should forego ease and bodily comfort, accept every difficulty, forget self and teach the Cause of God.” This found acceptance and approval by all the others. Finally a fourth disciple said, “There is still another aspect to our faith and unity. For Jesus’ sake we shall be beaten, imprisoned and exiled. They may kill us. Let us receive this lesson now. Let us realize and resolve that though we are beaten, banished, cursed, spat upon and led forth to be killed, we shall accept all this joyfully, loving those who hate and wound us.” All the disciples replied, “Surely we will—it is agreed; this is right.” Then they descended from the summit of the mountain, and each went forth in a different direction upon his divine mission.

This was true consultation. This was spiritual consultation and not the mere voicing of personal views in parliamentary opposition and debate.

‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 31

[C] onsultation must have for its object the investigation of truth. He who expresses an opinion should not voice it as correct and right but set it forth as a contribution to the consensus of opinion…. Man should weigh his opinions with the utmost serenity, calmness and composure. Before expressing his own views he should carefully consider the views already advanced by others. If he finds that a previously expressed opinion is more true and worthy, he should accept it immediately and not willfully hold to an opinion of his own. By this excellent method he endeavors to arrive at unity and truth. Opposition and division are deplorable…. Therefore, true consultation is spiritual conference in the attitude and atmosphere of love. Members must love each other in the spirit of fellowship in order that good results may be forthcoming. Love and fellowship are the foundation.

‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 31

The members thereof [of a Spiritual Assembly] must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 44

They should approach their task with extreme humility, and endeavour by their open-mindedness, their high sense of justice and duty, their candour, their modesty, their entire devotion to the welfare and interests of the friends, the Cause, and humanity, to win not only the confidence and the genuine support and respect of those whom they should serve, but also their esteem and real affection. They must at all times avoid the spirit of exclusiveness, the atmosphere of secrecy, free themselves from a domineering attitude, and banish all forms of prejudice and passion from their deliberations…. And when they are called upon to arrive at a certain decision, they should, after dispassionate, anxious, and cordial consultation, turn to God in prayer, and with earnestness and conviction and courage record their vote and abide by the voice of the majority, which we are told by our Master to be the voice of truth, never to be challenged, and always to be whole-heartedly enforced. To this voice the friends must heartily respond, and regard it as the only means that can ensure the protection and advancement of the Cause.
Shoghi Effendi, from a letter dated February 23, 1924, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 64

‘A bdu’l-Bahá advises us that should it be found, in the course of coming to a decision, that discussion has become prolonged or given rise to disputation, consultation should be deferred and taken up at a more propitious time…. Of course, it must be remembered that the purpose of consultation need not always be to arrive at a particular or final decision. Often the aim may simply be to engage in an exchange of views so as to help clarify a certain matter and bring about unity of vision.
The Universal House of Justice, from a message dated May 19, 2009, to the Believers in the Cradle of the Faith

Do clearly bear in mind that our emphasis of the spiritual requisites of your functioning is not a mere expression of pious idealism. Far, far from it. Their exclusion from public discourse and from the considerations of the world leaders largely accounts for the current state of society. Indeed, they are as practical in effect as they are spiritual in essence. Employ them consciously, constantly, confidently and see how your actions will attract the confirmations of the Holy Spirit in the response of the community.
The Universal House of Justice, from a letter dated May 19, 1994, to the National Spiritual Assembly of the United States, in Rights and Responsibilities: The Complementary Roles of the Individual and Institutions , pp. 45-47

The art and skill of Bahá’í consultation is also evolving; as the principles of consultation are practiced more fully, the quality of collaboration among the institutions will be enhanced, giving further impetus to the growth and development of the Faith and enriching the spiritual life of the community.
Letter written on behalf of the Universal House of Justice, dated March 25, 2012, to a National Spiritual Assembly, in The National Spiritual Assembly: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 28

Assembly Meetings — Conducting Assembly Meetings — Ch. 4 Characteristics and Organization of Feast — The Consultative Aspect — Chairing the Feast — Ch. 7

Assembly’s Responsibility to Administer Justice — Ch. 10

🔗Application of Principles with Wisdom

🔗Investigate Facts of the Issue

[T] he process of investigation calls for a diligent and persistent effort by the Assembly to ascertain the facts, and for wholehearted cooperation of all concerned in the search for truth.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

Information should be gathered.... It is, of course, quite in order for the Assembly to appoint a committee for this purpose. Indeed, this is often done in order to save the time of the Assembly.
Letter written on behalf of the Universal House of Justice, dated August 26, 1965, to a National Spiritual Assembly

When it is proposed to put a matter to the vote, a member of the Assembly may feel that there are additional facts or views which must be sought before he can make up his mind and intelligently vote on the proposition. He should express this feeling to the Assembly, and it is for the Assembly to decide whether or not further consultation is needed before voting.
The Universal House of Justice, from a letter dated March 6, 1970, to a National Spiritual Assembly, in Consultation: A Compilation prepared by the Research Department of the Universal House of Justice , no. 44

🔗Seek Consensus and Carry Out Decisions in Unity

If after discussion a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail. ‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 44

The honoured members of the Spiritual Assembly should exert their efforts so that no differences may occur, and if such differences do occur, they should not reach the point of causing conflict, hatred and antagonism, which lead to threats. When you notice that a stage has been reached when enmity and threats are about to occur, you should immediately postpone discussion of the subject, until wranglings, disputations, and loud talk vanish, and a propitious time is at hand.

Abdu’l-Bahá, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi

Effendi, and the Universal House of Justice , no. 18

[S] hould differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is … not permitted that any one of the honoured members object to or censure, whether in or out of the meeting, any decision arrived at previously though that decision be not right, for such criticism would prevent any decision from being enforced.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 45

Indeed, it has ever been the cherished desire of our Master, ‘Abdu’l‑Bahá, that the friends in their councils, local as well as national, should by their candor, their honesty of purpose, their singleness of mind, and the thoroughness of their discussions, achieve unanimity in all things. Should this in certain cases prove impracticable the verdict of the majority should prevail, to which decision the minority must under all circumstances, gladly, spontaneously and continually, submit.

Nothing short of the all-encompassing, all-pervading power of His Guidance and Love can enable this newly-enfolded order to gather strength and flourish amid the storm and stress of a turbulent age, and in the fulness of time vindicate its high claim to be universally recognized as the one Haven of abiding felicity and peace.
Shoghi Effendi, from a letter dated January 29, 1925, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 80

The Assembly may make a mistake, but, as the Master pointed out, if the Community does not abide by its decisions, or the individual Bahá’í, the result is worse, as it undermines the very institution which must be strengthened in order to uphold the principles and laws of the Faith. He tells us God will right the wrongs done. We must have confidence in this and obey our Assemblies.
Letter written on behalf of Shoghi Effendi in 1949 to an individual believer, in Lights of Guidance , no. 283

Abeliever can ask the Assembly why they made a certain decision and politely request them to reconsider. But then he must leave it at that, and not go on disrupting local affairs through insisting on his own views. This applies to an Assembly member as well. We all have a right to our opinions, we are bound to think differently; but a Bahá'í must accept the majority decision of his Assembly, realizing that acceptance and harmony—even if a mistake has been made—are the really important things, and when we serve the Cause properly, in the Bahá'í way, God will right any wrongs done in the end.

… Bahá'ís are not required to vote on an Assembly against their consciences. It is better if they submit to the majority view and make it unanimous. But they are not forced to. What they must do, however, is to abide by the majority decision, as this is what becomes effective. They must not go around undermining the Assembly by saying they disagreed with the majority…. He [an Assembly member] can ask the Assembly to reconsider a matter, but he has no right to force them or create inharmony because they won't change.
Letter written on behalf of Shoghi Effendi, dated October 19, 1947, to an individual believer

Bahá’í institutions have the obligation to make decisions about the collective activities of the community for which they are responsible as they are in the best position to weigh the prevailing circumstances in their respective areas of jurisdiction. Like individual believers, these bodies are free to evaluate the available evidence and come to their own conclusions, which might differ from those reached by some members of the community. Such differing opinions should not become a cause of disunity in the community. Believers are, of course, free to convey their concerns and views to the institutions, but having done so, they should leave the matter entirely in the hands of the institutions and not seek to contend with the decisions that are reached by those bodies. It is important that, in such circumstances, the friends remain patient and do their best until the situation has been resolved. They should also be guided by Bahá’í principles and avoid becoming entangled in the polarizing dimensions of the issues concerned or engaging in the rancorous debates that have, unfortunately, become characteristic of discourses in the wider society.
Letter written on behalf of the Universal House of Justice, dated July 13, 2023, to an individual

When arriving at a decision at an Assembly meeting, if a consensus cannot be reached, a majority vote of those present will be sufficient for a motion to become a decision of the Assembly. Thus, for example, if only five members are present, three votes would be sufficient to constitute a majority vote. However, occasions when one or more Assembly members are absent from a meeting should not be used by the members in attendance as an expedient means to pass a motion that would violate the principle of unity and cordial affection that is foundational to an Assembly’s proper functioning.

Basic Functions of a Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Ch. 4

Basic Functions of a Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Ch. 4

Assembly’s Responsibility to Administer Justice — Responding to Criticism of Assembly Decisions — Ch. 10

Assembly’s Responsibility to Administer Justice — Individual’s Right to Appeal Assembly Decisions — Ch. 10

🔗Assembly Member’s Responsibility to Participate in Consultation

Membership on an Assembly imposes upon the believer the spiritual responsibility to become an active participant in its work, to be fully informed of its endeavors, and to ensure that its functioning is in accord with Bahá’í principles. Every Assembly member should recognize that he has a duty to ensure that his voice is heard and that appropriate consideration is given to his views. ‘Abdu’l-Bahá has stated that consultation succeeds in avoiding “ill-feeling or discord” when “every member expresseth with absolute freedom his own opinion and setteth forth his argument,” with the further affirmation by the Guardian that “it is not only the right but the sacred obligation of every member to express freely and openly his views, without being afraid of displeasing or alienating any of his fellow members,” and “The Assembly members must have the courage of their convictions, but must also express wholehearted and unqualified obedience to the well considered judgment and directions of the majority of their fellow members.”

No member of an Assembly should feel inhibited from participating in the consultation because of what he may believe to be deficiencies in his education, experience or knowledge of the Faith. Rather he should rely with unshakeable faith on the divine confirmations which will bestow wisdom and guidance upon the sincere believer who approaches his assigned functions in a spirit of consecration and humility, beseeching the aid of the Omniscient Lord. He should also be guided by the observation of the Guardian: “Not infrequently, nay oftentimes, the most lowly, untutored and inexperienced among the friends will, by the sheer inspiring force of selfless and ardent devotion, contribute a distinct and memorable share to a highly involved discussion in any given assembly.”
Letter written on behalf of the Universal House of Justice, dated June 22, 1989, to a National Spiritual Assembly

While every member of the Assembly is obliged to make every effort to attend Assembly meetings, there may be occasions when one or more members cannot attend a meeting for unavoidable reasons. In such cases, at least a majority of the Assembly members, i.e., at least five members, must be present at a meeting for the Assembly to be able to make decisions as an institution.

🔗See also:

Operating Principles of the Local Spiritual Assembly — Privilege of Service on an Assembly — Ch. 4

Organization of the Local Spiritual Assembly — Role of the Chairman — Ch. 4

Basic Functions of a Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Ch. 4

Basic Functions of a Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Ch. 4

🔗Conflicts of Interest and an Assembly Member’s Right to Participate in Consultation

It should also be understood that a member may wish to absent himself from a meeting at which subjects in which he is personally involved are to be discussed. In such cases he may do so unless the Assembly requires him to be present.
The Universal House of Justice, from a letter dated January 22, 1975, to the International Teaching Centre, in Lights of Guidance , no.

You call attention to the conflict of interest and other problems which can arise if a member of an Assembly is called upon to consult on a matter which concerns him personally and intimately; for example, to be a judge in his own case or in that of his spouse. Such a situation can, indeed, produce serious and embarrassing complications. The House of Justice has held that it is not proper for a member of a Spiritual Assembly to be debarred from exercising his right to membership in the consideration of such matters. (In some instances, the individual concerned has exercised on his own initiative the option of absenting himself from the proceedings to allow his fellow members greater freedom to judge the case.) However, in certain circumstances, an Assembly may find it wise and helpful to avoid the problems latent in such a situation by adopting different approaches: it could appoint a special committee to deal with the matter on its behalf; or it could refer the case to the National Spiritual Assembly for it to deal with, either directly or through a committee.
Letter written on behalf of the Universal House of Justice, dated January 2, 1991, to a National Spiritual Assembly

Should a case arise in which a member of a Local or National Assembly is accused of sexual abuse, the member should be required to absent himself from that portion of the meeting in which the person who made the accusation is being interviewed by the Assembly. The member will, of course, have an opportunity to present his statement to the Assembly at another time. It is left to the Assembly to decide whether the member should be permitted to participate in the Assembly’s deliberations on the case after the facts have been ascertained.
Letter written on behalf of the Universal House of Justice, dated February 19, 2016, to a National Spiritual Assembly

Responding to Violations of Bahá’í Law — General Principles — Responding to Allegations of Sexual Abuse — Ch. 10

🔗There Are No Dissenting or Abstaining Votes in Bahá’í Decision-Making

There are no dissenting votes in the Cause. When the majority of an assembly decides a matter the minority, we are told by the Master, should accept this. To insist on having one’s dissenting vote recorded is not good, and achieves no constructive end.
Letter written on behalf of Shoghi Effendi, dated March 19, 1950, to an individual believer, in Lights of Guidance , no. 586

Whenever it is decided to vote on a proposition all that is required is to ascertain how many of the members are in favor of it; if this is a majority of those present, the motion is carried; if it is a minority, the motion is defeated. Thus the whole question of “abstaining” does not arise in Bahá’í voting. A member who does not vote in favor of a proposition is, in effect, voting against it, even if at that moment he himself feels that he has been unable to make up his mind on the matter.
The Universal House of Justice, from a letter dated March 6, 1970, to a National Spiritual Assembly, in Messages from the Universal

House of Justice, 1963–1986: The Third Epoch of the Formative Age , par. 79.6

🔗Consultation and Decision-Making in Collaboration with Other Institutions and Agencies

One of the fundamental principles of the Bahá’í Administration is that, other than the members of the Assembly, no one should be present when a decision of the Assembly is being taken. It is a necessary practice that Assemblies meet with … Counsellors, Auxiliary Board members, or other individuals, and freely consult with them on different issues and even arrive sometimes at a joint conclusion; however, only members of an Assembly should be present when a final decision is taken. This principle applies, of course, to the functioning of other elected or appointed corporate bodies, such as Regional Bahá’í Councils.
Letter written on behalf of the Universal House of Justice, dated December 2, 1997, to an individual believer

In the relationship between Auxiliary Board members and Local Spiritual Assemblies, to overstress distinctions is not only unnecessary but detrimental to the spirit of loving collaboration and encouragement which is essential to the progress of the Faith in every locality. The differentials of rank, functions or procedures between agencies of the Bahá’í administration are meant to canalize, not obstruct, the work of the Cause; all these features of the administration are properly viewed in the context of humble service to the Blessed Perfection, which is the loftiest objective of all who gather under the banner of the Most Great Name.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), pp. 40-41

As a way of better understanding the process of that collaboration, it may prove helpful to look at the broader perspective of decision making and consultation. You are, of course, familiar with the principle that in general a National Assembly makes a final decision when only its members are present. In practice, it is reasonable to exercise a degree of flexibility, especially in the specific case of your consultations with the Counsellors. For example, on those occasions when matters of mutual concern are discussed with the Counsellors—such as the training institute or other areas that are dependent for their success on the two institutions working together in full agreement—it is often the case that unity of thought is achieved during consultation, including decisions on specific actions that need to be pursued. In such cases, it would be appropriate for the National Assembly to simply accept the results of deliberations and record them in the minutes as its decision. As mentioned in The Institution of the Counsellors: “The attitude of the Counsellors and the National Spiritual Assemblies towards each other is not motivated by a legalistic application of the rules of their functional relationship”; and “Interactions between the two institutions flourish in an atmosphere of love according to the dictates of genuine respect”.

As stated in The Institution of the Counsellors, the relationship of the Continental Board of Counsellors to the National Spiritual Assembly “is an evolving relationship that becomes richer as the two institutions face the challenge of building Bahá’í communities and witness with pride the onward march of the Faith.” New dimensions of the “dynamic interdependence” between these two institutions will emerge over time as the work of the Cause advances and becomes more complex, giving rise to new approaches to decision making. The art and skill of Bahá’í consultation is also evolving; as the principles of consultation are practiced more fully, the quality of collaboration among the institutions will be enhanced, giving further impetus to the growth and development of the Faith and enriching the spiritual life of the community.
Letter written on behalf of the Universal House of Justice, dated March 25, 2012, to a National Spiritual Assembly in The National Spiritual Assembly , no. 28

As a matter of principle, any plans carried out in the jurisdiction of a Local Spiritual Assembly should meet with its approval. That being said, we are asked to point out that the planning process called for during the Five Year Plan, with its emphasis on the development of small geographic areas, allows for a great deal of flexibility. The Universal House of Justice hopes that the consultations which take place in periodic meetings at the level of the cluster will generate such unity of thought about the growth of the Faith that, in those cases where the lines of action affect localities with Local Assemblies, the requirement of receiving their approval will easily be met.
Letter written on behalf of the Universal House of Justice, dated December 9, 2001, to a National Spiritual Assembly, in Turning

Point: Global Plans , Selected Messages of the Universal House of Justice and Supplementary Material, 1996-2006 , par. 49.27

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Responding to Violations of Divine Law — General Principles — Divine Justice Encompasses Due Process — Ch. 10

🔗Distinction between Consultation at Feast and in Assembly Meetings

They [the Bahá’ís] must also learn to really make use of the great principle of consultation. There is a time set aside at the Nineteen Day Feasts for the Community to express its views and make suggestions to its Assembly; the Assembly and the believers should look forward to this happy period of discussion, and neither fear it nor suppress it. Likewise the Assembly members should fully consult, and in their decisions put the interests of the Cause first.
Letter written on behalf of Shoghi Effendi, dated June 30, 1949, to the National Spiritual Assembly of Germany and Austria, in The

Local Spiritual Assembly: A Compilation , prepared by the Research Department of the Universal House of Justice, no. 29

Their [the Spiritual Assembly members’] function is not to dictate, but to consult, and consult not only among themselves, but as much as possible with the friends whom they represent.… They should, within the limits of wise discretion, take the friends into their confidence, acquaint them with their plans, share with them their problems and anxieties, and seek their advice and counsel.
Shoghi Effendi, from a letter dated February 23, 1924, to the Bahá’ís of America, in Bahá’í Administration: Selected Messages 1922– (Wilmette: Bahá’í Publishing Trust, 1974, 1995 printing), p. 64

The Nineteen Day Feast provides a formal space for communication between a local Bahá’í community and its Local Spiritual Assembly. At the Feast, the friends can consult on matters of relevance in building a vibrant community life for all—children, junior youth, youth, families, and adults. This does not include consultation on personal issues, however, which are confidential and only for Bahá’í institutions to consult upon after they are privately brought to the attention of the institutions by one or more individuals. During the Feast, any individual community member may offer suggestions to the Assembly on any non-confidential matters of interest to the community. Consultation at Feast may also result in recommendations to the Assembly if the friends in attendance agree on them, either unanimously or by majority vote. Local Assemblies consider all the suggestions and recommendations that come to them from the Feast, and give special consideration to recommendations, which, in a sense, may be viewed as expressions of the will of the community. Of course, the institution of the Assembly has the final say in making decisions for the community.

🔗See also:

Operating Principles of the Local Spiritual Assembly — Balancing Openness and Confidentiality — Ch. 4

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Incoming Communications — Feast Recommendations and Suggestions — Ch. 4

The Local Assembly’s Relationships with the Individual and the Community — Ch. 5

Characteristics and Organization of Feast — The Consultative Aspect — Chairing the Feast — Ch. 7

Characteristics and Organization of Feast — The Consultative Aspect — Recommendations at Feast — Ch. 7

🔗ASSEMBLY’S MODE OF OPERATION—LEARNING IN ACTION

The culture of the Bahá’í community experienced a change. This change is noticeable in the expanded capability, the methodical pattern of functioning and the consequent depth of confidence of the three constituent participants in the Plan—the individual, the institutions and the local community. That is so because the friends concerned themselves more consistently with deepening their knowledge of the divine Teachings and learned much—and this more systematically than before—about how to apply them to promulgating the Cause, to managing their individual and collective activities, and to working with their neighbours. In a word, they entered into a learning mode from which purposeful action was pursued. The chief propellant of this change was the system of training institutes established throughout the world with great rapidity—an accomplishment which, in the field of expansion and consolidation, qualifies as the single greatest legacy of the Four Year Plan.
The Universal House of Justice, from the Ri ḍ ván 2000 message to the Bahá’ís of the World

If learning is to be the primary mode of operation in a community, then visions, strategies, goals and methods have to be re-examined time and again. As tasks are accomplished, obstacles removed, resources multiplied and lessons learned, modifications have to be made in goals and approaches, but in a way that continuity of action is maintained.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 24

The mode of operation … is one of learning in action. When efforts are carried out in a learning mode— characterized by constant action, reflection, consultation, and study—visions and strategies are re-examined time and again. As tasks are accomplished, obstacles removed, resources multiplied, and lessons learned, modifications are made in goals and methods. The learning process, which is given direction through appropriate institutional arrangements, unfolds in a way that resembles the growth and differentiation of a living organism. Haphazard change is avoided, and continuity of action maintained.

Social Action , a paper prepared by the Office of Social and Economic Development, appended to a letter written on behalf of the Universal House of Justice, dated November 26, 2012, to all National Spiritual Assemblies

If learning in action is to be the primary mode of operation …, the Bahá’í principle of consultation needs to be fully appreciated. Whether concerned with analysing a specific problem, attaining higher degrees of understanding on a given issue, or exploring possible courses of action, consultation may be seen as collective search for truth. Participants in a consultative process see reality from different points of view, and as these views are examined and understood, clarity is achieved. In this conception of the collective investigation of reality, truth is not a compromise between opposing interest groups. Nor does the desire to exercise power over one another animate participants in the consultative process. What they seek, rather, is the power of unified thought and action.

Numerous, of course, are the questions that the process of learning must address: how to bring people of different backgrounds together in an environment which, devoid of the constant threat of conflict and distinguished by its devotional character, encourages them to put aside the divisive ways of a partisan mindset, fosters higher degrees of unity of thought and action, and elicits wholehearted participation; how to administer the affairs of a community in which there is no ruling class with priestly functions that can lay claim to distinction or privilege; how to enable contingents of men and women to break free from the confines of passivity and the chains of oppression in order to engage in activities conducive to their spiritual, social and intellectual development; how to help youth navigate through a crucial stage of their lives and become empowered to direct their energies towards the advancement of civilization; how to create dynamics within the family unit that lead to material and spiritual prosperity without instilling in the rising generations feelings of estrangement towards an illusory “other” or nurturing any instinct to exploit those relegated to this category; how to make it possible for decision making to benefit from a diversity of perspectives through a consultative process which, understood as the collective investigation of reality, promotes detachment from personal views, gives due importance to valid empirical information, does not raise mere opinion to the status of fact or define truth as the compromise between opposing interest groups. To explore questions such as these and the many others certain to arise, the Bahá’í community has adopted a mode of operation characterized by action, reflection, consultation and study—study which involves not only constant reference to the writings of the Faith but also the scientific analysis of patterns unfolding. Indeed, how to maintain such a mode of learning in action, how to ensure that growing numbers participate in the generation and application of relevant knowledge, and how to devise structures for the systemization of an expanding worldwide experience and for the equitable distribution of the lessons learned—these are, themselves, the object of regular examination.
The Universal House of Justice, from a message dated March 2, 2013, to the Bahá’ís of Iran

[A] s learning accelerates, the friends grow more capable of overcoming setbacks, whether small or large— diagnosing their root causes, exploring the underlying principles, bringing to bear relevant experience, identifying remedial steps, and assessing progress, until the process of growth has been fully reinvigorated.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Today the Bahá’í community is distinguished by a mode of operation characterized by study, consultation, action, and reflection. It is steadily increasing its capacity to apply the Teachings in a variety of social spaces and to collaborate with those in the wider society who share a yearning to revitalize the material and spiritual foundations of the social order. In the transformative alembic of these spaces, to the extent possible, individuals and communities become protagonists of their own development, an embrace of the oneness of humanity banishes prejudice and otherness, the spiritual dimension of human life is fostered through adherence to principle and strengthening of the community’s devotional character, and the capacity for learning is developed and directed towards personal and social transformation. The effort to understand the implications of what Bahá’u’lláh has revealed and to apply His healing remedy has now become more explicit, more deliberate, and an indelible part of Bahá’í culture.
The Universal House of Justice, from a message dated November 28, 2023, to the Bahá’ís of the World

In the company of like-minded co-workers and in the various settings of study, of reflection, and of numerous other social interactions, individuals express their views and seek out the truth through a process of consultation, without insisting upon the correctness of their own ideas. Together, they read the reality of their surroundings, explore the depths of available guidance, draw relevant insights from the Teachings and from accumulating experience, create cooperative and spiritually uplifting environments, build capacity, and initiate action that grows in effectiveness and complexity over time.
The Universal House of Justice, from a message dated November 28, 2023, to the Bahá’ís of the World

Maintaining Data on Community Membership and Growth — Statistical Report Program — Learning to Use SRP Data for Analysis and Planning — Ch. 6

Characteristics and Organization of Feast — The Consultative Aspect — Chairing the Feast — Ch. 7

🔗BALANCING OPENESS AND CONFIDENTIALITY

Publishing Trust, 1974, 1995 printing), pp. 143-144

Assemblies are encouraged to continually share their hopes and cares and the news of developments with the members of the community and to seek their views and support. There are, of course, matters such as the personal problems of a believer which he (or she) brings to his Assembly for advice, the amounts of the contributions of individual believers to the Fund, and so forth, in relation to which the Assembly must observe strict confidentiality. As in any just system of government the proper balance has to be sought and found between extremes. In this connection, you will recall Shoghi Effendi’s statement in Bahá’í Administration:

Let us also bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Bahá’í can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion, and prudence on the one hand, and fellowship, candor, and courage on the other.
Letter written on behalf of the Universal House of Justice, dated July 18, 2000, to an individual believer

Regarding the question of confidentiality, the believers should be educated to a deeper understanding of the value of their turning to their institutions for assistance with such problems, confident that by this means justice will prevail. Together with that, it is essential that the members of the Assemblies be fully aware of the obligation imposed upon them to avoid any leakage of information from the Assembly meeting to other believers who have no legitimate reason to be so informed.
Letter written on behalf of the Universal House of Justice, dated April 12, 1990, to a National Spiritual Assembly

The Spiritual Assembly minutes are strictly confidential and must not be shared with non-members.
Letter written on behalf of Shoghi Effendi, dated February 24, 1950, to an individual believer

Although a National Spiritual Assembly may decide to encourage the Local Spiritual Assemblies under its jurisdiction to share their minutes with the Auxiliary Board members in their area in order to develop close communication, Local Assemblies are not required to do so. This is left to their discretion.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 39

As Bahá’í communities grow in size, and as the Assemblies are called upon to apply the Teachings of Bahá’u’lláh to the resolution of the difficult personal problems which must inevitably arise during this turbulent period in human history, there is an ever-greater need to ensure that the Assemblies take all measures necessary to preserve the confidentiality of matters brought to their attention. This will increase the confidence with which the believers turn to their Spiritual Assemblies, and will enable the members of the Assemblies to fulfil their divinely ordained mandate as “the trusted ones of the Merciful among men”.

Not only should members of an Assembly refrain from disclosing confidential information to those not authorized to receive it, but a similar restriction should apply to those whose function it is to assist the Assembly in the execution of its duties, such as secretaries, translators, and other administrative staff members. If it has not already done so, the Assembly should adopt, and review periodically, procedures for classifying, recording, storing, and controlling access to confidential information brought to it.
Letter written on behalf of the Universal House of Justice, dated August 7, 1994, to all National Spiritual Assemblies

In response to your letter of 9 October 1983 seeking guidance from the Universal House of Justice with regard to the extent to which information concerning your decisions may be shared with the members of your community by individual members of the Assembly, we are asked to convey the following.

Every institution in the Faith has certain matters which it considers should be kept confidential, and any member who is privy to such confidential information is obliged to preserve the confidentiality within the institution where he learned it. Such matters, however, are but a small portion of the business of any Bahá'í institution. Most subjects dealt with are of common interest and can be discussed openly with anyone. Where no confidentiality is involved the institutions must strive to avoid the stifling atmosphere of secrecy; on the other hand, every believer must know that he can confide a personal problem to an institution of the Faith, with the assurance that knowledge of the matter will remain confidential.

Members of Assemblies … are obviously in a position to receive confidential information as individuals from several sources. It is an important principle of the Faith that one must not promise what one is not going to fulfill. Therefore, if a Bahá’í accepts confidential information either by virtue of his profession (e.g., as a doctor, a lawyer, etc.), or by permitting another person to confide in him, he is in duty bound to preserve that confidentiality….

... It should be clear to the believers that they are not justified in assuming that because a matter is known to individual members of the Assembly it is therefore before the Assembly itself. If a believer wishes to bring a matter to the Assembly’s attention he should do so explicitly and officially. If a member of the Assembly knows of a personal problem, and if he has not undertaken to keep it confidential, he may bring it to the Assembly’s attention if he feels it would be in the interests of the Faith for him to do so, but he is not obliged to.
Letter written on behalf of the Universal House of Justice, dated August 2, 1982, to a National Spiritual Assembly, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 336.3-4, 336.7

We reviewed your letter … regarding the extent to which confidential information about believers may be shared with other believers for their protection, and we offer in reply the following considerations: 1. Any information which comes to the notice of an Assembly member, solely by reason of his membership on that Assembly must not be divulged by that member, even though the Assembly itself may later decide to share it.

2. The Assembly must itself carefully consider which information should rightly fall in the category of confidential information and which should not be shared with others, and which information may be divulged under special circumstances, and how such information may be divulged. Should confidential matters regarding personal problems be freely shared with others, upon application, the confidence of the believers in the Assembly and its members will obviously be destroyed.

3. It must be remembered that individuals can reform, and a reprehensible past does not necessarily disqualify a believer from a better future.

Within the general framework of these principles, we feel you should be able to handle each case as it may come to your attention. No hard and fast rule should be laid down in such cases, as each case requires careful handling, sound judgement and utmost discretion.
The Universal House of Justice, from a letter dated September 18, 1968, to a National Spiritual Assembly

It is extremely important to safeguard the Assembly’s reputation for trustworthiness by strictly adhering to the principle of confidentiality. No Assembly can function effectively as a shepherd of its community if such confidences are violated. Each member of the Assembly and each person the Assembly appoints to handle personal matters must be vigilant in guarding his or her speech in addition to fully safeguarding any written material in his or her possession that may contain personal information.

At the same time, it is important to understand that not all matters that come before an Assembly involve confidentiality. The Assembly needs to be clear about which matters are confidential (e.g., personal status) and which are not (e.g., plans for an upcoming Holy Day). If an Assembly member is ever uncertain, he or she should clarify the matter with the Assembly, and, until told otherwise, should assume that the issue is confidential.

It is also important to bear in mind that confidential matters must remain confidential even when communicating with members of the same family. It cannot be assumed that one member of a family will want other members to know what they said to the Assembly, particularly in the case of domestic violence. Legal aspects of this issue are covered in the “Legal Aspects of Local Assembly Functioning” section of chapter 5.

Assembly members must each sign a confidentiality agreement form when first elected to the Assembly. This form is available for download from the national member services website at https://www.bahai.us/community/resources/assembly-references.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Minutes — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

The Local Assembly’s Relationships with the Individual and the Community — Ch. 5

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 1

Responding to Violations of Bahá’í Law — General Principles — Preserving Confidentiality — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies , various topics indexed under “Confidentiality”

🔗ORGANIZATION OF THE LOCAL SPIRITUAL ASSEMBLY

🔗INSTITUTION’S RESPONSIBILITY FOR FUNCTIONING OF ITS OFFICES

As you are aware, it is the institutions which constitute the bedrock upon which Bahá’í administration is founded and not individuals…. … [I]t is for the Assembly to determine the nature and scope of authority to be exercised on its behalf by its Secretary and other officers. If this authority is not already clearly defined for the officers of your Assembly, this may be an opportune time for it to consult on the subject and establish such terms of reference.
Letter written on behalf of the Universal House of Justice, dated August 28, 2002, to an individual

It is the responsibility of all members of an Assembly to ensure that its officers are elected properly, function correctly and discharge their duties in accordance with the decisions of the Assembly. If a member feels, for example, that the meetings are not chaired effectively, that the minutes are not an accurate report of the decisions made at the meeting, or that the correspondence of the secretary or the financial transactions carried out by the treasurer do not conform to the instructions of the Assembly, he should bring this matter up at the Assembly meeting, taking care to ensure that this is done with appropriate moderation, courtesy and balance.
Letter written on behalf of the Universal House of Justice, dated June 22, 1989, to a National Spiritual Assembly

It [the Spiritual Assembly] should hold regular meetings and ensure that all its members are currently informed of the activities of the Assembly, that its secretary carries out his duties, and its treasurer holds and disburses the funds of the Faith to its satisfaction, keeping proper accounts and issuing receipts for all contributions.
The Universal House of Justice, from a letter dated July 30, 1972, to a National Spiritual Assembly, in Messages from the Universal

House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 118.5

As regards the question of what procedure the Bahá’í Assemblies should adopt when dissatisfied with the services of any of their officers, should such dissatisfaction involve the loyalty of an Assembly officer to the Faith, he should, following a majority vote, be dismissed. But in case the dissatisfaction is due to the incompetence of a member, or simply to a neglect on his part to discharge his duties, this does not constitute sufficient justification to force his resignation or dismissal from the Assembly. He should be kept in office until new elections are held.
Letter written on behalf of Shoghi Effendi, dated November 22, 1940, to a National Spiritual Assembly, in Lights of Guidance , no. 116

All Assembly members are responsible for the proper functioning of the Assembly. Thus, while the Assembly elects officers who are given primary responsibility to carry out certain Assembly operations, nevertheless every Assembly member is ultimately responsible for ensuring that these operations are properly carried out and for supporting and assisting the Assembly officers in the performance of their duties. This includes ensuring that new officers receive proper training and orientation, so that they understand the duties and expectations of their offices.

If a member of the Assembly is concerned that an officer is not adequately performing the officer’s duties within the limits of the authority given by the Assembly, that member is free to request that this be a matter for consultation by the Assembly, but should not take it upon himself or herself to challenge the officer’s actions. If an officer is unable to discharge his or her duties, or if the officer refuses to shoulder the responsibilities of the office and is unwilling to cooperate with the Assembly to find a solution to the problem, it will be necessary for the Assembly to make alternate arrangements to ensure that the officer’s duties are carried out.

Election of Assembly Officers — Ch. 4 Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings —

Prolonged Absence of an Assembly Member — Ch. 4

🔗ROLE OF THE SECRETARY

It is for the Assembly to determine the nature and scope of authority to be exercised on its behalf by its Secretary.
Letter written on behalf of the Universal House of Justice, dated August 28, 2002, to a National Spiritual Assembly

[T] he Secretary … is the principal executive officer of [the Assembly].
Letter written on behalf of the Universal House of Justice, dated December 29, 2014, to a National Spiritual Assembly

The work of the Secretary … may … be defined for the most part as carrying out the many tasks and decisions of your … Assembly in support of the activities at the grass roots. Among these tasks are the facilitation of a continuous flow of guidance and encouragement to the … believers, and the community.
Letter written on behalf of the Universal House of Justice, dated March 10, 2009, to a National Spiritual Assembly

Generally speaking the Secretary of an Assembly must be careful to convey exactly what the majority decision or advice of the body was. There can surely be no objection to his putting it in proper terms and clarifying the matter according to the decisions or instruction of the Assembly. But he should of course not introduce his personal views unless endorsed by the Assembly.
Letter written on behalf of Shoghi Effendi, dated October 19, 1947, to an individual believer, in Lights of Guidance , no. 111

The … Assembly secretary should be empowered to take the initiative in matters of a routine nature. It is not normally necessary for the secretary's letters to be scrutinized by other members of the Assembly although they may always have access to such correspondence.
Letter written on behalf of the Universal House of Justice, dated September 21, 1983, to a National Spiritual Assembly, in Lights of Guidance , no. 104

[T] he routine actions of the Secretary of the … Assembly should be based on clearly stated … Assembly policies, precedents and directives. This requires that such information be readily accessible for use as the need arises, and that an efficient means be devised to add to it as the … Assembly makes decisions on new matters.
Letter written on behalf of the Universal House of Justice, dated July 24, 1997, to a National Spiritual Assembly

[T] he secretary … plays a pivotal role in helping the members to keep current with important developments so that they can give thought to the various issues and be prepared in advance of the meeting of the Assembly. While other members may have liaison responsibilities with committees, task forces, or ad hoc bodies to allow for the gathering of pertinent information on the functioning of the community, the Secretary of the … Assembly is the principal channel of communication between that body and the friends, institutions, committees, and agencies. He or she will be aided in this effort by a solid grasp of its decisions and plans and through knowledge gained, as a well-informed member of the Assembly, of the needs and conditions of the community. Additionally, … individuals should continue to feel themselves responsible to and in contact with the … Spiritual Assembly as a body and not gain any feeling that there is one particular member who carries responsibility in relation to a specific area of activity.
Letter written on behalf of the Universal House of Justice, dated July 24, 2016, to a National Spiritual Assembly

The Agenda is usually prepared by the Secretary, sometimes in consultation with the Chairman or other member or members of the … Spiritual Assembly. A Suggested Guide for National Secretaries , document enclosed with a letter from the Universal House of Justice, dated May 4, 1972, to a National Spiritual Assembly

The secretarial operations of an Assembly generally include: Managing correspondence (i.e., all incoming and outgoing communication), maintaining the records of the institution, and organizing information so that it can be retrieved Preparing, in consultation with the chairman, agenda items for Assembly meetings and ensuring that relevant guidance and information is made available for the Assembly’s use Following important developments in the community and ensuring that all Assembly members are informed of these prior to Assembly meetings Recording minutes of all Assembly meetings and taking notes at all meetings involving the Assembly (e.g., Feasts, inter-institutional meetings, etc.) Executing Assembly decisions and drafting communications for its approval

Ensuring that community members’ information is current in UnityWeb and the Statistical Report Program

Informing the Bahá’í National Center of all enrollments, transfers, changes of address, and changes in personal status, marriages, year of waiting, divorces, and deaths in the community

🔗Developing a Secretariat

In localities where large numbers are being welcomed into the embrace of Bahá’í activities, and where the complexity of an Assembly’s work and manifold responsibilities is increasing, the Assembly sometimes finds that its Secretary needs to be supported by a staffed office, and eventually, the need for a befitting local Ḥaẓíratu’l -Quds becomes more pressing.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

[A] s the work of … [an] Assembly grows in scope and complexity, more formal arrangements are required to assist the Secretary to deal with the multiplication of issues and the increase of correspondence. To this end, a … secretariat … may be established.… The secretariat assists the Secretary to handle correspondence in an efficient manner, to accurately maintain the records of the institution, and to organize information in such a way as to enable it to retrieve and refer to past decisions and guidance.
Letter written on behalf of the Universal House of Justice, dated February 15, 2016, to a National Spiritual Assembly

There is no uniform set of guidelines or standards which a … Spiritual Assembly is enjoined to follow in organizing the work of its Secretariat.… Indeed, the practices of … Assemblies vary greatly and are influenced by several factors, such as the scope of its work, the availability of capable volunteers, the number of staff involved, and the strength of the … Fund.
Letter written on behalf of the Universal House of Justice, dated January 28, 2013, to a National Spiritual Assembly

The duties and responsibilities of the staff members of the … Secretariat should also be defined clearly. Generally they should be regarded as providing executive assistance to the … Secretary, and function directly under his supervision. In turn the Secretary is responsible to the … Assembly for the operation of the … Secretariat….

The … Assembly should review periodically the manner in which the … Secretariat functions and should not hesitate to seek information from the Secretary and to offer guidance on measures by which this functioning can be improved.
Letter written on behalf of the Universal House of Justice, dated July 24, 1997, to a National Spiritual Assembly

There is no reason why the Secretary of your Assembly should not call upon other members of the Assembly or any other trusted believer in the community, approved by the Assembly, to assist with the work of the … Secretariat. However, it should be noted that the title of “Assistant Secretary” should only be applied to an officer elected or appointed from among the members of the … Spiritual Assembly and that in such instances where the Assembly decides to elect or appoint an individual outside of the Assembly, in order to avoid confusion, such a person might be designated as an “Assistant to the Secretary”.
Letter written on behalf of the Universal House of Justice, dated July 17, 2007, to a National Spiritual Assembly

The secretary is the Assembly officer primarily responsible for ensuring that these routine secretarial operations are carried out. However, as the size of the community and the volume of the Assembly’s work grows, an Assembly may choose to elect an assistant secretary from among its members. The Assembly may also appoint one or more assistants to the secretary from among members of the community not serving on the Assembly to assist the secretary with these functions. In some larger communities, the work of the secretary may warrant hiring paid staff to assist the secretary, in addition to any volunteers who may be assisting. The Assembly would ensure that anyone asked to assist the work of the secretariat is trustworthy and able to maintain confidentiality. These friends will need to sign the same confidentiality agreement that Assembly members sign. All secretarial support staff are supervised by the secretary.

Facilitating the Flow of Guidance, Information, and Funds — Facilitating the Flow of Guidance — Ch. 3

Facilitating the Flow of Guidance, Information, and Funds — Facilitating the Flow of Information — Ch. 3

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Ch.

Organization of the Local Spiritual Assembly — Institution of the Ḥaẓíratu’l-Quds and Local Bahá’í Centers — Ch. 4

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Ch. 4

Maintaining Data on Community Membership and Growth — UnityWeb — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

🔗ROLE OF THE TREASURER

It is the duty of the Bahá’í institutions to exercise wise stewardship over the funds entrusted to their care and to decide how they are to be allocated to the vast range of needs before them.
Letter written on behalf of the Universal House of Justice, dated August 11, 1992, to selected National Spiritual Assemblies

Aprimary requisite for all who have responsibility for the care of the funds of the Faith is trustworthiness. This, as Bahá’u’lláh has stressed, is one of the most basic and vital of all human virtues, and its exercise has a direct and profound influence on the willingness of the believers to contribute to the Fund.
The Universal House of Justice, from a message dated August 7, 1985, to all National Spiritual Assemblies

The … Spiritual Assembly has the responsibility to ensure that contributions received are properly receipted, and satisfactory accounts kept of all receipts and disbursements. While the Treasurer normally is the officer in charge of such a sacred obligation, this does not mean that other members are thereby relieved of all responsibility, or are deprived of their right of access to details related to the current operation of the Assembly, in all its aspects.

Such right and responsibility vested in the individual members of the Assembly do not vitiate the confidentiality of Bahá’í contributions, since the information made available to the Treasurer or other members of the Assembly is to be treated in strict confidence.
Letter written on behalf of the Universal House of Justice, dated January 11, 1977, to a National Spiritual Assembly, in Lights of Guidance , no. 863

I feel urged to remind you of the necessity of ever bearing in mind the cardinal principle that all contributions to the Fund are to be purely and strictly voluntary in character. It should be made clear and evident to every one that any form of compulsion, however slight and indirect, strikes at the very root of the principle underlying the formation of the Fund ever since its inception. While appeals of a general character, carefully worded and moving and dignified in tone are welcome under all circumstances, it should be left entirely to the discretion of every conscientious believer to decide upon the nature, the amount, and purpose of his or her contribution for the propagation of the Cause.
Shoghi Effendi, from a letter dated January 10, 1926, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 101

The … Assembly should neither feel embarrassed nor ashamed in turning to the friends, continuously appealing to them to exemplify their faith and devotion to the Cause by sacrificing for it, and pointing out to them that they will grow spiritually through their acts of self-abnegation, that the fear of poverty should not deter them from sacrificing for the Fund, and that the assistance and bounty of the Source of all good and of all wealth are unfailing and assured.
The Universal House of Justice, from a message dated February 9, 1967, to various National Spiritual Assemblies, in Lights of Guidance , no. 869

It is important for your Assembly … to explain to persons who are entrusted with the money of the Faith that in view of the … Assembly’s obligation to protect Bahá’í funds, the Assembly will hold them responsible for all moneys they receive, and they should therefore render proper accounts to the … Spiritual Assembly, be faithful custodians of God’s trust, and be assured that such honesty and faithfulness will be richly rewarded from on High.
Letter written on behalf of the Universal House of Justice, dated May 18, 1980, to a National Spiritual Assembly, in Lights of Guidance , no. 864

The responsibilities the Assembly’s treasurer fulfills on behalf of the Assembly can be divided into two basic categories: stewardship and Fund development. These responsibilities include:

Educating oneself about the spiritual nature of the Fund

Learning the skills necessary for proper management of the Funds including issuing receipts, bookkeeping and auditing

Educating the friends in the local community regarding the spiritual principles involved in contributing to the Bahá’í Funds (local, regional, national, international and other funds as necessary)

Preparing and giving regular, creative, and effective reports to the community at Feasts and other occasions—such reports may include charts, graphs, stories, games, and use of the arts

Ensuring that all contributions to the Local Fund are properly receipted

Keeping an account of all receipts to and disbursements from the Local Fund

Ensuring that an annual audit of the Local Fund account is independently carried out While the treasurer is the Assembly officer primarily responsible for maintaining the local Bahá’í Fund and fulfilling the responsibilities mentioned above, an Assembly may select another Assembly member(s) or community member(s) not serving on the Assembly to assist the treasurer. The Assembly should ensure that any assistants to the treasurer are trustworthy and able to maintain confidentiality. Any assistants to the treasurer will need to sign the same confidentiality agreement that Assembly members sign. Assistants will be supervised by the treasurer.

Information and tools to assist the treasurer are available on the national member services website at https://bahaitreasurer.us/treasurer-tools, including tools to assist with accounting and budgeting, information and procedures for accepting and receipting donations, information regarding how to apply for an Employer Identification Number (EIN)/Federal Tax ID Number from the IRS, information about the Online Contributions System (OCS), information and procedures for the required annual audit of the Local Bahá’í Fund, documents confirming the tax-exempt status of Local Spiritual Assemblies, information about general liability insurance for Local Spiritual Assemblies, and resources for educating the community members about the institution of the Bahá’í Fund and the importance of contributing to it.

🔗Developing the Treasury

Acorollary to the sacred obligation of the friends to contribute to the Funds of the Faith, is the direct and unavoidable responsibility of each Local and National Assembly to educate them in the spiritual principles related to Bahá’í contributions. Failure to educate the friends in this aspect of the Faith is tantamount to consciously depriving them of the spiritual benefits accruing from giving in the path of God.
The Universal House of Justice, from a message dated April 13, 1975, to all National Spiritual Assemblies receiving assistance from the Bahá’í International Fund, in Lights of Guidance , no. 841

Real growth of your material resources will come about through two primary means: increase in the number of believers, and increase in the effectiveness of the education of the believers concerning their spiritual obligations, among which is the financial support of Bahá’í institutions.
Letter written on behalf of the Universal House of Justice, dated April 26, 1993, to a National Spiritual Assembly

This letter and the annexed memorandum of comments are addressed primarily to those National Spiritual Assemblies whose communities include large numbers of materially poor people but inasmuch as the principles expressed, as distinct from some of the procedures suggested, are of universal application, they are being sent to all National Assemblies….

While the friends have the sacred obligation and privilege to contribute to the Fund, each Local and National Assembly also has the inescapable duty of educating itself and the believers in the spiritual principles related to Bahá’í contributions, to devise simple methods to facilitate the flow and receipt of contributions, and to formulate effective procedures to ensure the wise expenditure of the funds of the Faith. The following comments and suggestions have been compiled at the request of the Universal House of Justice and are being shared with National Spiritual Assemblies to assist them in these important tasks….

Conditions vary from country to country and, therefore, in educating the believers and developing the Fund, each … Spiritual Assembly needs to tailor its actions to the conditions of its area of jurisdiction….

Pledges can be useful as a means of encouraging contributions and of bringing the financial needs of the Cause to the attention of the friends. This method can be particularly helpful in a situation where a Spiritual Assembly has a major task to perform, s uch as the building of a Ḥaẓíratu’l -Quds or the establishment of a tutorial school, and needs to have some idea in advance of whether the funds for the project will be available. However, it would be entirely contrary to Bahá’í principles to bring any pressure to bear when calling for pledges or when endeavoring to collect them. Once a pledge has been given it is permissible to remind the donor, privately, of his expressed intention to contribute and to inquire courteously if it would be possible for him to honor his pledge, but Assemblies must be aware that such pledges are not an obligation in any legal sense; their redemption is entirely a matter of conscience. Lists of those making pledges must not be publicized.

The beloved Guardian has explained that the general and national interests of the Cause take precedence over local ones; thus contributions to local funds are secondary to those to national funds. However, the stability of the National Assembly rests on the firmness of the Local Spiritual Assemblies, and in the matter of educating the friends in the importance of the Fund, it is often most practical and efficacious to concentrate at first on the development of the local funds and the efficient operation of the Local Spiritual Assemblies. Then, once the friends understand the principle and learn from experience at a local level, they will the more easily understand the importance of the national fund and the work of the National Spiritual Assembly.
The Universal House of Justice, from a message dated August 7, 1985, to all National Spiritual Assemblies

[S] piritual Assemblies must uphold economy not only because the funds at their disposal are limited but, as experience has repeatedly shown, because lack of proper control and supervision in the expenditure of these funds is both an unfair temptation to the untrustworthy and a test to the body of believers, causing them to become disenchanted with Bahá’í administration and weakening their resolve to fulfill their sacred obligation of contributing to the Fund.
The Universal House of Justice, from a message dated May 25, 1975, to all National Spiritual Assemblies

Regarding the local funds, it is suggested that until such time as the friends have developed the habit of contributing regularly and freely, any Local Spiritual Assembly which has a large community might appoint a small committee to assist the local treasurer in the discharge of his responsibilities. Such committees could be appointed after consultation with the Auxiliary Board member or assistant for the area. Great care must be taken in the appointment of the members of the committees; they must be both trustworthy and conscientious and must be imbued with awareness of the importance of maintaining the confidentiality of contributions to the funds. It is envisaged that these Treasury Committees would serve a number of functions:

• To render general assistance to the treasurer, as needed; for example, members of the committee could assist with issuing receipts or keeping accounts.

• To arrange for inspirational talks and discussions at Nineteen Day Feasts or at specially called meetings for the education of the friends in the spiritual and practical importance of contributing to the funds.

• To receive donations of money on behalf of the local treasurer and transmit these to him.

• To receive gifts of produce and handicrafts. The committee would be responsible for arranging for their sale and for handing over the proceeds to the local treasurer.

• To receive from the friends written pledges of their hope or intention of making a contribution to the local or national funds, whether in cash or in kind, and to assist in collecting them.

The Universal House of Justice, from a message dated August 7, 1985, to all National Spiritual Assemblies

Facilitating the Flow of Guidance, Information, and Funds — Facilitating the Flow of Funds — Ch. 3 Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Ch.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Insurance — Ch. 5 https://bahaitreasurer.us/ on national member services website

🔗ROLE OF THE CHAIRMAN

The first condition is absolute love and harmony amongst the members of the assembly.… The second condition is that the members of the assembly should unitedly elect a chairman and lay down guidelines and bylaws for their meetings and discussions. The chairman should have charge of such rules and regulations and protect and enforce them; the other members should be submissive, and refrain from conversing on superfluous and extraneous matters.

‘Abdu'l-Bahá, Selections from the Writings of ‘Abdu'l-Bahá , no. 45

Concerning the duties of the Chairman of the Local Spiritual Assembly or the National Spiritual Assembly; he is supposed to share, freely and fully, in the discussions of all subjects under the consideration of these bodies, and to register his vote regarding each one of them. The duty of a Bahá’í Chairman is not only to guide the course of the discussion, but also to express his own viewpoint without any reservation whatever. He is entitled to exercise both of these functions.
Letter written on behalf of Shoghi Effendi, dated October 10, 1936, to an individual believer, in Lights of Guidance , no. 102

The role of the chairman is always a delicate one, and requires great wisdom lest the responsibility vested in the chairman to achieve proper consultation in reaching a group decision becomes domination of the other members, either inside or outside of meetings. A Bahá'í chairman is not the Bahá'í leader, but rather has the difficult task of eliciting opinion, assuring the presentation of all facts, and with great self-control guiding the Assembly to its, not his, best considered decision on any matter before it. However authoritative the chairman may consider himself to be on a particular subject, or whatever may be his expertise in a given situation, it is the will of the Assembly which he must elicit and never his own views, however sound they may be.
The Universal House of Justice, from a letter dated July 19, 1972, to a National Spiritual Assembly

Your role as Chairman of the Assembly is to make every effort to ensure that the process of consultation follows the prescription set forth in the Writings of the Faith, so that the Assembly decision represents the considered view of the majority of its members.
Letter written on behalf of the Universal House of Justice, dated August 16, 1987, to an individual believer

As you know, Bahá’í consultation is to be undertaken with the utmost love, sincerity, and unity. Its participants must come together in a prayerful attitude, seeking assistance from the Realm of Glory, expressing their thoughts freely, surrendering all attachment to their individual opinions, and giving fair- minded and careful consideration to the views of others, in an effort to reach consensus. ‘Abdu’l‑Bahá advises us that should it be found, in the course of coming to a decision, that discussion has become prolonged or given rise to disputation, consultation should be deferred and taken up at a more propitious time.
The Universal House of Justice, from a message dated May 19, 2009, to the Believers in the Cradle of the Faith

[T] he Bahá’í principle of consultation needs to be fully appreciated. Whether concerned with analysing a specific problem, attaining higher degrees of understanding on a given issue, or exploring possible courses of action, consultation may be seen as collective search for truth. Participants in a consultative process see reality from different points of view, and as these views are examined and understood, clarity is achieved. In this conception of the collective investigation of reality, truth is not a compromise between opposing interest groups. Nor does the desire to exercise power over one another animate participants in the consultative process. What they seek, rather, is the power of unified thought and action.

Consultation provides a means by which common understanding can be reached and a collective course of action defined. It involves a free, respectful, dignified, and fair-minded effort on the part of a group of people to exchange views, seek truth, and attempt to reach consensus. An initial difference of opinion is the starting point for examining an issue in order to reach greater understanding and consensus; it should not become a cause of rancor, aversion, or estrangement. By acting in unity, a conclusion about a particular course of action may be tested and revised as necessary through a process of learning. Otherwise, as ‘Abdu’l-Bahá explains, “stubbornness and persistence in one’s views will lead ultimately to discord and wrangling and the truth will remain hidden.”
Letter written on behalf of the Universal House of Justice, dated November 29, 2017, to three believers

The ideal of Bahá’í consultation is to arrive at a unanimous decision. When this is not possible a vote must be taken. In the words of the beloved Guardian: “… when they are called upon to arrive at a certain decision, they should, after dispassionate, anxious, and cordial consultation, turn to God in prayer, and with earnestness and conviction and courage record their vote and abide by the voice of the majority, which we are told by our Master to be the voice of truth, never to be challenged, and always to be wholeheartedly enforced.”
The Universal House of Justice, from a letter dated March 6, 1970, to a National Spiritual Assembly

The chairman’s (and in his or her absence the vice-chairman’s) primary responsibility is to facilitate consultation during Assembly meetings. This responsibility often involves:

Collaborating with the secretary to set the agenda and ensuring that relevant guidance and information is made available for the Assembly’s use

Calling the meeting to order and fostering an environment conducive to spiritual consultation

Maintaining the overarching focus of the Assembly upon the goals of the current Plan

Ensuring that Assembly consultation maintains focus on spiritual principles, ascertains the necessary facts, brings relevant experience to bear, and aims to arrive at consensus

Guiding the Assembly to analyze the issue consulted upon, attain higher degrees of understanding of the issue, and explore possible courses of action

Guiding the flow of discussion, synthesizing contributions made, ensuring no one monopolizes the discussion or intimidates others, confining conversation to the matter under discussion, ensuring that all members have the opportunity to contribute and that matters are clarified for those in doubt, identifying tentative conclusions, and determining when consensus has been reached

Calling for a vote when consensus cannot be reached or suggesting that the matter be deferred and taken up at a more propitious time

Clarifying decisions or motions so that they are fully understood and can be accurately recorded in the minutes

Facilitating the completion of agenda items as much as possible, particularly the most timely items, with flexibility as needed Each Assembly should agree on how it will maintain an orderly flow of consultation and should revise its procedures as needed.

Characteristics and Organization of Feast — The Consultative Aspect — Chairing the Feast — Ch. 7

🔗Vice-Chairman

The Universal House of Justice has asked us to advise you that the appropriate procedure would be for the Vice-Chairman of the Assembly to chair the meetings in the absence of the Chairman. If the Vice-Chairman happens to be also absent, then the Assembly should decide who among the members present should chair the meeting.
Letter written on behalf of the Universal House of Justice, dated February 10, 1987, to a National Spiritual Assembly, in Lights of Guidance , no. 103

A vice-chairman does not automatically become the chairman if the office of chairman becomes vacant. An election must be held, and all members of the Assembly are eligible to be elected. If someone who already holds an officer position is elected, it is preferable for that person to choose one of the positions and for someone else to be elected to the remaining position.

🔗COMMITTEES, TASK FORCES, REPRESENTATIVES, AND OTHER APPOINTEES

Appointing committees, task forces, and/or individual representatives enables an Assembly to mobilize human resources in its community to help the Assembly fulfill its functions and meet the needs of the community. Such needs vary from community to community depending on the community’s size and growth, as well as on the skills, resources, backgrounds, and concerns of community members. Appointments may be fluid and should be kept to a minimum to ensure that human resources are available for teaching and community-building activities. Appointments should be reviewed, established, changed, and withdrawn according to the changing needs of the community as it grows and its membership changes.

🔗General Principles

Designated as “Spiritual Assemblies” …; assisted by committees annually appointed by, and directly responsible to, them, to each of which a particular branch of Bahá’í activity is assigned for study and action; … these Assemblies, the representatives and custodians of the Faith of Bahá’u’lláh, … [are] to be regarded as the chief sinews of Bahá’í society, as well as the ultimate foundation of its administrative structure.
Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1974) , p. 331

Membership in an assembly or committee is a form of service, and should not be looked upon as a mark of inherent superiority or a means for self-praise.
Letter written on behalf of Shoghi Effendi, dated March 27, 1938, to a National Spiritual Assembly, in Dawn of a New Day , p. 201

Committees … are characterized by the Guardian as “bodies that should be regarded in no other light than that of expert advisers and executive assistants.” The Universal House of Justice, from a message dated May 30, 1997, to all National Spiritual Assemblies

In the appropriations made to committees … supervision, careful planning and lack of extravagance should be observed and be seen to be upheld.
The Universal House of Justice, from a message dated May 25, 1975, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 162.28

🔗Selecting and Inviting Appointees to Serve

When identifying potential appointees, the Assembly will naturally consider friends who are sincere and devoted and show a willingness and desire to serve the Faith. Collaborating with an Auxiliary Board member or his/her assistant in identifying prospective appointees has proven to be very helpful. In extending invitations to these individuals, the Assembly will also wish to use language that accurately portrays the sacred nature of the service it is inviting them to render.

Below are some additional considerations the Assembly should bear in mind when selecting appointees.

One who has lost his voting rights … cannot hold office or be appointed to a committee. Attachment to a letter written on behalf of the Universal House of Justice, dated December 9, 1985, to a National Spiritual Assembly, in Lights of Guidance , no. 216

Appointment of a believer as a Board member’s assistant does not require the resignation of the appointee from a Spiritual Assembly or a committee. The House of Justice leans towards “assistants” not retiring from administrative work, although in consultation with their Spiritual Assembly it may be quite in order; it would be preferable, however, for the suggestion to come from the appointee and not from the Spiritual Assembly.
Letter written on behalf of the Universal House of Justice, dated November 10, 1975, to a National Spiritual Assembly

The House of Justice does not deem it administratively correct for a Local Assembly to appoint believers who do not reside within its jurisdiction to membership in its local committees. However, committees of Spiritual Assemblies are perfectly entitled to seek the advice either through consultation or correspondence of anybody they wish, Bahá'í or non-Bahá'í, and this would of course include any believer outside the jurisdiction of the Spiritual Assembly to which they are responsible.
Letter written on behalf of the Universal House of Justice, dated July 31, 1991, to a National Spiritual Assembly

A noteworthy exception to the requirement that appointees reside within the Assembly’s jurisdiction is those appointments made by Local Assemblies who have been asked by the National Assembly, through its Office of Public Affairs, to convene delegations as part of the National Assembly’s congressional outreach program. Members of these delegations can be drawn from any Bahá’í community within the district or state represented by the legislator the delegation is tasked to reach out to.

Jurisdictional Boundaries of Local Assemblies — Ch. 2

Organization of the Local Spiritual Assembly —-Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed —- Bahá’í Delegations for Outreach to Legislators —- Ch. 4

The Local Assembly’s Relationship with the Wider Society — Public Affairs — Office of Public Affairs — Ch. 5

🔗Minority Representation Is Extremely Desirable

🔗Youth and Children May Serve

As youth advance along the path of service, their endeavours are integrated seamlessly into the activities of the cluster, and as a consequence, the entire community thrives as a cohesive whole. Reaching out to the families of young people is a natural way of strengthening community building. Institutions and agencies are being challenged to increase their own capacity in order to find ways of systematically realizing the potential of the youth…. The infusion of energy from a vibrant band of youth allows the tempo of the work within the cluster to be accelerated.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Both children of Bahá’í parents, and children who, with their parents’ consent, declare their faith in Bahá’u’lláh before they are fifteen years old, are regarded as Bahá’ís and it is within a Spiritual Assembly’s discretion to request such children to undertake work of which they are capable in the service of the Faith, such as service on suitable committees.
The Universal House of Justice, from a letter dated December 12, 1975, to a National Spiritual Assembly, in Lights of Guidance , no. 520

🔗Developing Terms of Reference or Mandates

It is recommended that relevant guidance on the principles, approaches, and methods for fulfilling the purpose and vision of the committee, task force, or team be developed by the Assembly, preferably in consultation with those being appointed, and that an initial plan be produced by the appointees for the Assembly to review and approve as amended. Periodic reflection and refinement of the document would be necessary to keep information current and reflect the learning that occurs.

🔗Terms of Appointment

Although National Assemblies and Local Assemblies may provide for continuity of Committee personnel by re-appointment of members each year, Assemblies should not appoint members of Committees for a term of more than one year.
The Universal House of Justice, from a letter dated December 20, 1966, to a National Spiritual Assembly, in Lights of Guidance , no. 544

As regards the appointment of committees on a yearly basis, we refer to the Guardian’s instructions on page 141 of Bahá’í Administration that “… the renewal, the membership, and functions … should be reconsidered separately each year by the incoming National Assembly. …” Individuals appointed to committees should identify themselves with functions and objectives which normally extend beyond the term of their appointment. Just as members of the National Assembly relate themselves to goals of the Nine Year Plan, members of Local Assemblies and committees should do likewise, so that a single dynamic spirit may animate the important work for which each Assembly or committee is responsible.
The Universal House of Justice, from a letter dated January 23, 1967, to a National Spiritual Assembly, in Lights of Guidance , no. 551

🔗Appointments that May Be Needed

Some appointments the Assembly may decide are needed to meet the community’s changing needs may include the following.

🔗Administrative Teams for Sectors and Neighborhoods

Significant growth in many large cities has led to the decentralization of aspects of Bahá’í community life, such as holding the Nineteen Day Feast. Many urban communities are now divided into sectors and/or neighborhoods.

What has brought us particular joy is to see that the process of growth unfolding around the world is gathering momentum in urban centres as well as rural areas. An important step taken in many large cities early in the current Plan was to divide them into sectors. This proved crucial to planning for sustained growth. As communities expand, however, it is not unreasonable to expect that cities will need to be divided into smaller areas—perhaps ultimately into neighborhoods—in each of which the Nineteen Day Feast is conducted. Maintaining a vision of the potential size of future communities is essential for the further development of Local Spiritual Assemblies. To administer the affairs of communities whose members will swell into the thousands, and to fulfill their purpose as the “trusted ones of the Merciful among men,” those who serve on Spiritual Assemblies will necessarily undergo intense periods of learning in the years ahead.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors, in Turning Point, Selected Messages of the Universal House of Justice and Supplementary Material, 1996-2006 , par.

35.20

🔗Archivist

Every Assembly is responsible for maintaining its own archives. The purpose of this institution is to preserve Assembly records and other items of historical value. To fulfill this responsibility, some Assemblies find it helpful to appoint an archivist. More information about creating or maintaining Bahá’í archives can be found in Spiritual Assembly Records in Local Bahá’í Archives , which is available on the “Local Spiritual Assembly and Community References” page of the national member services website (https://www.bahai.us/community/resources/assembly-references) in the “Download Supplements to Guidelines” section. The National Archives office may be contacted by email at archives@usbnc.org for further assistance.

🔗Data Collection and Reporting

Local Assemblies have an ongoing need to collect data on community membership and community-building activities to facilitate planning for growth. Such data helps the Assembly and cluster agencies to recognize strengths to build upon and weaknesses to overcome, track progress, analyse the patterns of growth, and decide upon goals for future cycles. It is also important for this data to be shared with the regional, national, and international institutions of the Faith. In a small community, the Assembly or one of its members may handle this task, but as the community grows, the Assembly will need to delegate this responsibility.

Data gathering at the cluster level may be carried out by a variety of individuals at all levels of community life including tutors, area coordinators, Auxiliary Board members, Area Teaching Committees, and Local Assemblies themselves. Close communication will ensure that data gathering is efficiently carried out and synchronized between and among individuals and institutions.

Facilitating the Flow of Guidance, Information, and Funds — Facilitating the Flow of Information — Ch. 3

Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Maintaining Data on Community Membership and Growth — UnityWeb — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

🔗Emergency Preparedness

The National Spiritual Assembly suggests that Local Assemblies develop contingency plans to cope with emergencies and disasters. These plans need not be complex but some preparations should be made before a disaster occurs. A document that may be useful for this purpose is the Emergency Contact Information Sheet available on the national member services website at https://www.bahai.us/community/resources/assembly-references under “Download Supplements to Guidelines”.

🔗See also:

Ch. 7, The Nineteen Day Feast

🔗Feasts and Holy Days

It [the Local Spiritual Assembly] sees to it that gatherings for the Nineteen Day Feast, Holy Day commemorations and Bahá’í elections become opportunities to reinforce the high ideals of the community, strengthen its shared sense of commitment, and fortify its spiritual character.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Although the Local Spiritual Assembly is administratively responsible for the conduct of the Feast, it often calls upon an individual or groups of individuals to make preparations…. In small communities the aspect of personal hospitality is easy to carry out, but in large communities the Local Spiritual Assemblies, while retaining the concept of hospitality, may find it necessary to devise other measures.
The Universal House of Justice, from a message dated August 27, 1989, to the Followers of Bahá'u'lláh, in The Compilation of Compilations, Vol. I , p. 421

🔗See also:

Ch. 8, Holy Days and Other Observances

Regular publication of a community newsletter can be of great value. This is an area of service well suited to drawing on creative talents in the community. If the newsletter is distributed electronically, there should be some method of providing newsletters for community members who do not have internet access.

🔗Personal Issues, Marriage and Family Life

Although Local Spiritual Assemblies are primarily responsible for counselling believers regarding personal problems, there may be times, when in the judgment of the National or Local Assembly, it would be preferable to assign counselling or advisory duties to individuals or committees. This is within the discretion of the Assembly.
The Universal House of Justice, from a letter dated March 27, 1966, to a National Spiritual Assembly, in Consultation: A Compilation: Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , p. 19

As a community grows in size and the complexity of the Assembly’s responsibilities increases, the Assembly may wish to consider appointing a task force or committee to provide counseling believers facing personal problems and marriage and family life support.

Assemblies with smaller communities might wish to consider appointing a mature and deepened believer from their community to assist the Assembly when such cases arise. Any individuals appointed would need to have unquestioned capacity to maintain confidentiality, exercise wisdom and discretion, and be sympathetic without compromising Bahá'í law.

The Assembly is also free to consult with professionals for expert advice, whether they are Bahá'ís or not and regardless of whether their offices are located within or outside of the Assembly’s jurisdiction.

Operating Principles of the Local Spiritual Assembly — Balancing Openness and Confidentiality — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Minutes — Highly Confidential Items May Be Recorded and Filed Separately — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Resource Files — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Assembly’s Twofold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Ch. 11, Marriage and Family Life Ch. 12, Divorce Personal Matters — Medical Matters — Mental Health Issues and Role of the Assembly — Responding to Mental Health

Issues — Ch. 14 Interpersonal Relations — Disruptive Behaviors — Responding to Behavior Problems — Ch. 14

🔗Property Management and Maintenance

Usually the task of maintaining the properties is assigned to a special committee or committees, which should be consulted by the Assembly and can suggest a suitable amount to be set aside annually.
Letter written on behalf of the Universal House of Justice, dated July 13, 1981, to National Spiritual Assemblies, in Lights of Guidance , no. 866

For more information, contact the Bahá'í Center Assistance Corporation by email at info@bahaicenterassistance.org or visit its website at http://www.bahaicenterassistance.org.

The Local Assembly’s Relationship to the Wider Society — Legal Aspects of Local Assembly Functioning — Insurance — Local Assemblies Covered by National Assembly’s General Liability Insurance — Ch. 5

🔗Public Information Officer or Team

To handle relations with the media and keep the Bahá'í community informed about initiatives of the National Assembly and the Bahá'í International Community, the Local Assembly is encouraged to appoint a Public Information Officer (PIO). Materials to assist PIOs are available on the “Public Affairs" page of the national member services website at https://www.bahai.us/community/resources/public-affairs.

“Model Assembly Checklist” document available for download from the national member services website at https://www.bahai.us/community/resources/public-affairs

“PIO Vision and Mandate” document available for download from the national member services website at https://www.bahai.us/community/resources/public-affairs

🔗Publications/Bookstore Coordinator

The Bahá’í Distribution Service provides every Local Spiritual Assembly in the United States with a 30-day charge account. A Local Assembly may wish to appoint a member of the community and authorize him or her to order publications for community members through the Assembly’s charge account. Establishing the member as Publications/Bookstore Coordinator can be arranged by contacting the Distribution Service at (800) 999-9019 or bds@usbnc.org. This is the same account used when the Assembly serves as the host for a Unit Convention.

🔗Intercommunity Task Forces

An Assembly that sponsors an intercommunity project or activity may retain complete authority for planning and responsibility by mutual agreement of the participating communities. The sponsoring Assembly may appoint a task force from its own membership and invite other Assemblies or groups to designate members from their respective communities to represent them on the task force. The task force can then plan and execute the intercommunity activity in accordance with the approved and delegated limits of the authority it has been given. Two or more adjacent Assemblies may agree to alternate or rotate responsibility for sponsorship of a continuing effort. Funds should be held and disbursed by the sponsoring body through its elected treasurer, and an accounting must be made to the participating Assemblies.

If an intercommunity event is to take place within an Assembly’s jurisdiction, those planning the event must first obtain the permission of that Assembly. For insurance purposes and to ensure accountability for the funds, it is preferable that any intercommunity event be sponsored by an Assembly.

🔗College Clubs/Campus Associations

All Bahá’í college clubs/campus associations must be sponsored by a Local Spiritual Assembly, which allows recognition of the club by the National Spiritual Assembly. The sponsoring Assembly should serve as a source of wisdom, spiritual guidance, material support, and continuity for the club, preserving records, ideas, and history for a student population that changes every year. Meeting regularly with the club will foster a close, loving, and healthy relationship between the campus association and the institution. The Assembly can encourage the club to designate one of its members to act as a liaison to the Assembly to ensure that the channel of communication remains open. If the Assembly has any questions about sponsoring a Bahá’í college club or campus association and/or wishes to receive a copy of a useful handbook entitled

Bahá’í Campus Activism: A Handbook and Guide , it should feel free to contact the National Assembly’s secretariat by phone (837-733-3537) or email (secretariat@usbnc.org).

🔗Bahá’í Delegations for Outreach to Legislators

Selected Local Spiritual Assemblies are asked by the National Spiritual Assembly, through its Office of Public Affairs, to appoint permanent Bahá’í delegations to reach out to members of Congress. The delegation each selected Assembly appoints should consist of Bahá’í constituents of the particular legislator the Assembly has been assigned to meet with. Members of the delegation can be drawn from any Bahá'í community within the jurisdiction of that legislator. The delegation continues from year-to-year to build a relationship with its assigned legislator and to ask him or her, on behalf of the Bahá’í community, to take various actions.

Additionally, the Assembly should designate one of the delegation members to be the delegation leader. The delegation should not decide this or vote for a delegation leader from among its members. Once appointed, the name of the delegation leader can be entered through eMembership2 in the Assembly’s profile under “Roles,” or the Assembly can notify the Office of Public Affairs by email at usnsa-opa@usbnc.org.

The Local Assembly’s Relationship with the Wider Society — Public Affairs — Office of Public Affairs — Ch. 5

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6 https://www.bahai.us/community/resources/public-affairs on the national member services website

🔗INSTITUTION OF THE ḤAẒÍRATU’L-QUDS AND LOCAL BAHÁ’Í CENTERS

Simultaneous with the establishment and incorporation of local and national Bahá'í Assemblies, with the formation of their respective committees, the formulation of national and local Bahá'í constitutions and the founding of Bahá'í endowments, undertakings of great institutional significance were initiated by these newly- founded Assemblies, among which the institution of the Ḥaẓíratu’l -Quds—the seat of the Bahá'í National Assembly and pivot of all Bahá'í administrative activity in future—must rank as one of the most important. Originating first in Persia, now universally known by its official and distinctive title signifying "the Sacred Fold," marking a notable advance in the evolution of a process whose beginnings may be traced to the clandestine gatherings held at times underground and in the dead of night, by the persecuted followers of the Faith in that country, this institution, still in the early stages of its development, has already lent its share to the consolidation of the internal functions of the organic Bahá'í community, and provided a further visible evidence of its steady growth and rising power. Complementary in its functions to those of the Mashriqu’l-Adhkár—an edifice exclusively reserved for Bahá'í worship—this institution, whether local or national, will, as its component parts, such as the Secretariat, the Treasury, the Archives, the Library, the Publishing Office, the Assembly Hall, the Council Chamber, the Pilgrims' Hostel, are brought together and made jointly to operate in one spot, be increasingly regarded as the focus of all Bahá'í administrative activity, and symbolize, in a befitting manner, the ideal of service animating the Bahá'í community in its relation alike to the Faith and to mankind in general.
Shoghi Effendi, God Passes By (Wilmette: Bahá'í Publishing Trust, 1987), pp. 339-40

When a Ḥaẓíratu’l -Quds is established, it always proves to be a rallying-point for the believers, and helps them to co-ordinate their efforts for the Faith. The Guardian is hopeful that, by having this Centre, more people will be attracted to the Faith and arise to serve it.
Letter written on behalf of Shoghi Effendi, dated November 4, 1956, to a Local Spiritual Assembly

The Ḥaẓíratu’l -Quds, although Feasts and Holy Days are celebrated in it, must not be confounded with a Temple; it is an administrative headquarters. No doubt in the future it will be used for purely administrative purposes, but for the time being it must fill the role of being a true centre and rallying-point for the Bahá'í Community.
Letter written on behalf of Shoghi Effendi, dated February 15, 1957, to a National Spiritual Assembly

[A] Ḥaẓíratu’l -Quds is a building or apartment owned by the Spiritual Assembly. If it is rented, it must be regarded as a Bahá'í Centre and not as a Ḥaẓíratu’l -Quds. However, it will serve the purpose of this goal if your National Assembly will encourage Local Spiritual Assemblies in ..., as soon as they become sufficiently consolidated, to establish their own Centres, whether this be rented or be a room specially set aside in the home of a Bahá'í. Then, in due course, as a local community grows, it can work towards actually acquiring its own Ḥaẓíratu’l -Quds which can, at first, be quite a simple property owned by the Assembly as its administrative headquarters and as the meeting place of the community for Nineteen Day Feasts etc. The time to take each of the successive steps from the initial phase of meeting in the friends' homes with occasional hiring of a hall, to renting a permanent Centre, and then to actually acquiring a Ḥaẓíratu’l -Quds must be decided in the light of the needs and possibilities in each place, but the believers must always have before them the vision of the time when they will have a fully- fledged local Ḥaẓíratu’l -Quds fulfilling at the local level those functions so graphically outlined for the National Ḥaẓíratu’l -Quds by the beloved Guardian on page 339 of "God Passes By".
Letter written on behalf of the Universal House of Justice, dated June 22, 1981, to a National Spiritual Assembly

It should be the aim of every Local Spiritual Assembly to eventually acquire a Ḥaẓíratu’l -Quds, destined to be the pivot of Bahá'í administrative activity in the area. At present the institution of the Ḥaẓíratu’l -Quds is in its earliest stage of development, and the several component parts specified by the Guardian are not yet established. When a Local Spiritual Assembly acquires a Bahá'í Centre, it should regard this meeting place as an embryonic Ḥaẓíratu’l -Quds and should do everything possible to foster in the community a proper attitude of respect for the Centre.

When a community grows in size and in the resources at its disposal, the Assembly may well acquire a community centre for recreational and other uses, in addition to the Bahá'í Centre. However, if it is able to acquire only one centre, that meeting place should be designated as the Bahá'í Centre since it is the focus of Bahá'í community activity and the seat of the Spiritual Assembly, in addition to its being identified with the Bahá'í Faith in the eyes of the public.

As the believers gain a greater comprehension of the significance of their Bahá'í Centre, they will understand more fully the need to observe a heightened sense of propriety in determining what activities should properly be held there.
Letter written on behalf of the Universal House of Justice, dated November 14, 1988, to a National Spiritual Assembly

Although at present any local Ḥaẓíratu’l -Quds exists primarily for administrative purposes, and by this definition is considered a different entity from a House of Worship, until such time as the Faith gains the prerequisites for establishing a full- fledged Bahá'í infrastructure in every town and city, the Ḥaẓíratu’l -Quds can and must fill the role of being a true rallying point for the Bahá'í community.
Letter written on behalf of the Universal House of Justice, September 3, 1996, to a Local Spiritual Assembly

As the community has evolved, the importance of the friends' meeting, not only for worship, but also for the teaching of the Faith and the administration of the community and its activities became evident. Hence under the guidance of the Guardian, the conce pt of a local Bahá'í centre and then a local Ḥaẓíratu’l -Quds was progressively developed. The Guardian made it clear that the Mashriqu’l- Adhkár and Ḥaẓíratu’l -Quds were different, complementary institutions, both under the aegis of the Local House of Justice, and preferably functioning in close proximity to each other. For the immediate future, he placed the stress on building up the Ḥaẓíratu’l -Quds, which should be used for all the functions of the community. In a letter written in July 1925 to the Bahá'ís of Iran, Shoghi Effendi stated: That which is highly imperative in these days, which is bound to attract an abundant flow of heavenly blessings and would be conducive to the care and protection of the servants of the one true God, is that in every locality a suitable place be acquired and dedicated exclusively to use as the focal centre of the Cause of God....

Moreover, if practicable, and provided local conditions do not prove unfavourable, it is recommended that all Bahá'í gatherings such as the communal meetings for reciting prayers and the Holy Writings, the sessions of the Spiritual Assembly, firesides, conferences, memorial meetings, festivities and banquets be held in this place, even if the accommodation is extremely modest. Furthermore, if the prospects prove favourable and the lofty edifice of the Mashriqu’l-Adhkár could also be reared in the same consecrated spot in the future, then there would be light upon light.

This focal Centre should be called “Ḥaẓíratu’l -Quds” (Sacred Fold) so that the musk-laden breezes of the fervent supplications which are wholeheartedly offered by the people of Bahá, and the sweet savours of their spiritual deliberations and brilliant exploits, may be carried to neighboring regions, thus bringing healing to the infected nostrils of the people of the world, and enabling them to inhale this divine fragrance.

Thus at the local level, the Ḥaẓíratu’l -Quds is currently conceived as the focal point of local Bahá'í activity, the centre of the local community in which all its activities, devotional, social and administrative, can take place. In the future, a local Ḥaẓíratu’l -Quds will be used for the kinds of administrative purposes described by

Shoghi Effendi on pages 339-349 of God Passes By, and local Mashriqu’l-Adhkár will be established, but, at this stage in the development of the Cause, the Ḥaẓíratu’l -Quds is not just the seat of the centre of Bahá'í administration, it is also a centre of worship and a centre of spiritual unity; it must perform these three functions, all under the unifying aegis of the Local Spiritual Assembly.
Letter written on behalf of the Universal House of Justice, dated April 20, 1997, to an individual believer

For a Local Spiritual Assembly seeking to lease or purchase and maintain a Bahá’í Center property, more information and assistance is available from the Bahá’í Center Assistance Corporation, a nonprofit organization established by the National Spiritual Assembly of the United States (http://www.bahaicenterassistance.org/). The Assembly may also wish to contact its Regional Bahá’í Council to inform them of the Assembly’s intention and may seek the Council’s advice and assistance.

🔗BASIC FUNCTIONS OF THE LOCAL SPIRITUAL ASSEMBLY ASSEMBLY MEETINGS

The Spiritual Assembly must decide how often it should meet in order to properly handle the affairs of the Cause under its jurisdiction. Twice a week or twice a month is not the point, the point is that it should be alert and carry on the work adequately.
Letter written on behalf of Shoghi Effendi, dated October 23, 1949, to an individual believer, in Directives from the Guardian , p. 7

Ameeting of the Spiritual Assembly is valid only when it has been duly called, that is, when each and every member has been informed of the time and place. The general practice is for the Assembly to decide upon some regular time and place for its meetings throughout the Bahá'í year. When the regular schedule cannot be followed, or the need arises for a special meeting, the secretary, on request by the chairman or any other member of the Spiritual Assembly, should send due notice to all the members.
Shoghi Effendi, in Principles of Bahá'í Administration (London: Bahá’í Publishing Trust, 1976), p. 49

As a Local Spiritual Assembly is responsible for the organization of Nineteen Day Feasts, and is expected to make a report of its activities to the community at the Feast, in addition to responding to suggestions submitted to it, a Local Assembly should meet at least once a Bahá'í month. However, the Universal House of Justice does not wish to draw hard and fast rules in this matter, and prefers to leave this question to the discretion of each National Assembly.
Letter written on behalf of the Universal House of Justice, dated February 15, 1982, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 1000

Responsibilities of the Local Spiritual Assembly — Ch. 3

Learning to Release the Society-Building Power of the Faith — Ch. 3

Operating Principles of the Local Spiritual Assembly — Ch. 4 Ch. 7, The Nineteen Day Feast

🔗First Meeting of Newly Elected Assembly Convene the First Meeting

The first meeting of a newly elected Spiritual Assembly shall be called by the member elected to membership by the highest number of votes, or in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent Chairman shall be chosen.

By-Laws of the National Spiritual Assembly of the Bahá’ís of the United States: By-Laws of a Local Spiritual Assembly , 2024, Article

Among the first actions for an Assembly to undertake is to elect its officers. Before doing so, it may be helpful for the Assembly to review portions of the compilation, The Local Spiritual Assembly , downloadable from https://www.bahai.org/library/, in order to strengthen a common understanding among members of the sacred nature of the institution. In addition, as a reminder to all members, the confidentiality agreement, which is available on the “Local Spiritual Assembly and Community References” page of the national member services website at https://www.bahai.us/community/resources/assembly-references under “Download Supplements to Guidelines,” should be read, and any members who have not already signed one should do so. Other tasks could include giving members keys, passwords, any needed training, and appropriate documentation for their offices.

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch.

🔗Election of Assembly Officers

The second condition is that the members of the assembly should unitedly elect a chairman and lay down guidelines and by-laws for their meetings and discussions. The chairman should have charge of such rules and regulations and protect and enforce them; the other members should be submissive, and refrain from conversing on superfluous and extraneous matters.

‘Abdu'l-Bahá, Selections from the Writings of ‘Abdu'l-Bahá , no. 45

The officers of the Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.

By-Laws of the National Spiritual Assembly of the Bahá’ís of the United States: By-Laws of a Local Spiritual Assembly, 2021, Article VII

All members of an Assembly or committee must be given the opportunity to cast their ballots. If, therefore, all nine members of the newly elected Spiritual Assembly do not have the opportunity to vote for permanent officers immediately after the elections, the best procedure is to elect or appoint a temporary Chairman and Secretary immediately, who will serve until such time as all members of the Assembly can be notified and given the opportunity to vote.
The Universal House of Justice, from a letter dated August 6, 1967, to a National Spiritual Assembly

The majority of all nine members of an Assembly, or a majority of all members of a committee, is necessary to elect officers. All members of the Assembly or committee must be given an opportunity to cast their ballots.

However, in case of unavoidable absence, it does not contravene the spirit of the By-Laws if the member casts his ballot by mail or by telephone. All other details in the application of these principles are within the discretion of the Assembly.
The Universal House of Justice, from a letter dated August 6, 1967, to a National Spiritual Assembly

Any officer elected must have received at least five votes, even if only five members are present. The ballots of any absentee members cannot be counted if re-voting is necessary. If for any reason no member receives five votes, then the Assembly must in consultation appoint one or more temporary officers to function until the next meeting, and must call another meeting as soon as possible to elect permanent officers.
Letter written on behalf of the Universal House of Justice, dated September 26, 1983, to a Local Spiritual Assembly, in Lights of Guidance , no 101

If all nine members of the Assembly are present at the Annual Meeting, the election of officers may take place. If not, the convener should make arrangements to schedule a separate meeting at the earliest time when all of the members may participate in electing permanent officers. All nine members of the Assembly must be informed of this meeting with reasonable advance notice. The Assembly may reflect on the duties of each officer of the Assembly, as set out in GLSA Chapter 4 before voting for officers.

Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Organization of the Local Spiritual Assembly — Role of the Treasurer — Ch. 4

Organization of the Local Spiritual Assembly — Role of the Chairman — Ch. 4

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Local Assembly and Registered Group Formations and Changes — Ch. 6

🔗Preferable that Assembly Offices Are Held by Different People

[W] e are asked to say it is preferable that a person hold no more than one office, but it is within the discretion of your Assembly to permit a member to hold two offices.
Letter written on behalf of the Universal House of Justice, dated July 4, 1984, to a National Spiritual Assembly, in Lights of Guidance , no. 98

The National Spiritual Assembly advises that the offices of the chairman, vice-chairman, and secretary should be held by different people.

🔗Filling Officer Vacancy

All members of a Spiritual Assembly are eligible for election when the Assembly has a vacant office to fill. Since it is preferable that a person hold no more than one Assembly office, if a member who has been serving as another officer is elected and decides to accept that new position, a new vacancy is created, which the Assembly should then elect someone else to fill.

🔗Assembly Member May Request Not To Be Officer

We have also been asked to point out that although it is the obligation of a Bahá’í to serve on an Assembly, either Local or National, when elected, on several occasions the beloved Guardian pointed out that before the election of officers, if any member had a good reason in his own opinion why he should not be elected to one of the offices of the Assembly, he was free to suggest that he should not be so elected.
Letter written on behalf of the Universal House of Justice, dated February 9, 1987, to an individual believer, in Lights of Guidance , no. 97

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Assembly's Contact Information — Ch.

🔗Reporting the Election of Officers

The Assembly member serving as the chief teller for the election of the Assembly’s officers should record the results of the election on the “Local Spiritual Assembly Officer Election Report Form” (available in the national member services website at https://www.bahai.us/community/elections/ridvan-elections) and submit the results through eMembership2 (or by mailing or faxing a copy to the Membership Office if internet access is not readily available) as soon as possible. The original form should be retained in the Assembly’s permanent records.

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Local Assembly and Registered Group Formations and Changes — Ch. 6

🔗All Members Sign Confidentiality Agreement

All members of the Local Spiritual Assembly must sign a confidentiality agreement promising to preserve the confidentiality of materials and information to which they are privy in the course of their membership on the Assembly. Each administrative year, newly elected Assembly members who have not yet signed an agreement with the Assembly should do so. To foster greater unity, the newly elected Assembly would benefit from reading together the confidentiality policy document in their first meeting. An Assembly member who has signed an agreement in the past, and whose signed agreement can be found in the Assembly’s records, does not need to sign another one. The original signed document is to be maintained in the Local Assembly’s permanent records and members should be given a copy of the signed agreement for their own records. Since the agreement is between the Local Spiritual Assembly and the member, there is no need to send a copy to the National Spiritual Assembly. This document is available on the “Local Spiritual Assembly and Community References” page of the national member services website at https://www.bahai.us/community/resources/assembly-references (under “Download Supplements to Guidelines”).

At the beginning of each administrative year, the Assembly may also want to review and reinforce the moral and spiritual duty of discretion that one assumes upon election to an Assembly.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

🔗Location of Assembly Meetings

In general, Assembly meetings should take place within the Assembly's jurisdiction. In selecting a meeting location, one consideration to keep in mind is the need for confidentiality during Assembly meetings. If someone who is not a member of the Assembly and not invited for a specific purpose should enter a room where an Assembly meeting is being held, the meeting cannot continue in the presence of the non-member. This is as applicable to an Assembly meeting held in a Bahá'í home—where non-Assembly members, adult or child, might overhear the consultation—as it would be to a meeting in any other facility. Attention should also be given to whether consultation could be overheard from other rooms. In addition to the issue of maintaining confidentiality, this could jeopardize the Assembly’s legal privilege in communications.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Attendance by Non-Assembly Members — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Confidential Statements Must Not Be Overheard to Preserve Privilege — Ch. 5

🔗Virtual Meetings

With respect to National and Local Spiritual Assembly meetings, the House of Justice feels that the gathering of Assembly members in one place provides for much richer consultation and strengthens the bonds of love and unity among them, and is therefore greatly beneficial. There is no objection to Bahá’í institutions using videoconferencing to conduct their meetings when they consider it necessary to do so, or in order to supplement their in-person meetings, provided that this practice does not supplant the predominant pattern of meeting and consulting in person, which is clearly preferable. There is also no objection to one or more Assembly members joining an in-person meeting remotely, using conference calls or videoconferencing, should circumstances prevent them from being physically present.
Letter written on behalf of the Universal House of Justice, dated March 17, 2023, to selected National Spiritual Assemblies

In light of this guidance, Local Assemblies should generally arrange to gather together in person for Assembly meetings, while still making occasional allowances for those members who cannot be physically present to attend via videoconference. When recording the attendance at such meetings, in addition to noting whether members are present or absent, if any members participate remotely, such as by teleconference or videoconference, it would be appropriate to note that as well.

🔗Preparing the Agenda

As you are aware, it is the institutions which constitute the bedrock upon which Bahá’í administration is founded and not individuals…. Its Secretary must keep the members of the Spiritual Assembly informed of important developments, so that they can give thought to the various issues in advance and be well prepared to consult when they come to an Assembly meeting. Such a responsibility necessarily requires seeking information to assist the Assembly in its deliberations. However, it is for the Assembly to determine the nature and scope of authority to be exercised on its behalf by its Secretary and other officers.
Letter written on behalf of the Universal House of Justice, dated August 28, 2002, to a National Spiritual Assembly

The Agenda is usually prepared by the Secretary, sometimes in consultation with the Chairman or other member or members of the … Spiritual Assembly. “A Suggested Guide for National Secretaries,” document enclosed with a letter from the Universal House of Justice, dated May 4, 1972, to a National Spiritual Assembly

The Local Assembly may wish to consider the implications of the following guidance when deciding what to included in its meeting agendas and which agenda items should be given priority.

Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word.

‘Abdu’l-Bahá, cited in a letter written by Shoghi Effendi, dated March 5, 1922, to the Bahá’ís of the United States and Canada, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í Publishing Trust, 1974, 1995 printing), pp. 22–23

The whole purpose of the Bahá'í administrative bodies at this time is to teach … not to create rules and regulations and impede the work through unnecessary red tape, but to ensure that a great breath of spiritual vitality and inspiration goes out to the friends.... There is a definite tendency of people everywhere to try and over-administer … which will stifle the spiritual life of the Community.
Letter written on behalf of Shoghi Effendi, dated July 5, 1957, to a National Spiritual Assembly, in The National Spiritual Assembly compiled by the Research Department of the Universal House of Justice, revised 1990, no. 71

Without doubt, some attention will have to be given to certain basic administrative functions—for example, meeting with a degree of regularity, conducting the Nineteen Day Feast and planning Holy Day observances, establishing a local fund, and holding annual elections in accordance with Bahá’í principle. However, it should not prove difficult for the Local Assembly to begin, concomitant with such efforts and with encouragement from an assistant to an Auxiliary Board member, to consult as a body on one or two specific issues with immediate relevance to the life of the community: how the devotional character of the village is being enhanced through the efforts of individuals who have completed the first institute course; how the spiritual education of the children is being addressed by teachers raised up by the institute; how the potential of junior youth is being realized by the programme for their spiritual empowerment; how the spiritual and social fabric of the community is being strengthened as the friends visit one another in their homes….

Clearly, learning to consult on specific issues related to the global Plan, no matter how crucial, represents but one dimension of the capacity-building process in which the Local Spiritual Assembly must engage. Its continued development implies adherence to the injunction laid down by ‘Abdu’l-Bahá that “discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word.” Its steady advancement requires an unbending commitment to promote the best interests of the community and a vigilance in guarding the process of growth against the forces of moral decay that threaten to arrest it. Its ongoing progress calls for a sense of responsibility that extends beyond the circle of friends and families engaged in the core activities to encompass the entire population of the village.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

For its part, and in response to growing numbers attending activities, the Local Assembly is enhancing its capacity to discharge the many responsibilities it carries on behalf of an expanding community. It seeks to create an environment in which all feel encouraged to contribute to the community’s common enterprise. It is eager to see the cluster agencies succeed in their plans, and its intimate familiarity with the conditions in its area enables it to foster the development of interacting processes at the local level. With this in mind, it urges the wholehearted participation of the friends in campaigns and meetings for reflection, and it provides material resources and other assistance for initiatives and events being organized in the locality. The Assembly is also attentive to the need for new believers to be nurtured sensitively, considering when and how various dimensions of community life are to be introduced to them. By encouraging their involvement in institute courses, it aims to ensure that from the very beginning they regard themselves as protagonists in a noble endeavour to build the world anew. It sees to it that gatherings for the Nineteen Day Feast, Holy Day commemorations, and Bahá’í elections become opportunities to reinforce the high ideals of the community, strengthen its shared sense of commitment, and fortify its spiritual character. As numbers in the community grow larger, the Assembly gives thought to when it could be beneficial to decentralize such meetings so as to facilitate ever-greater participation on these important occasions.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

[A] Local Spiritual Assembly is responsible for the organization of Nineteen Day Feasts, and is expected to make a report of its activities to the community at the Feast, in addition to responding to suggestions submitted to it.
Letter written on behalf of the Universal House of Justice, dated February 15, 1982, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 1000

The secretary prepares the agenda, usually in collaboration with the chairman (or vice-chairman in the chairman’s absence), who facilitates the flow of the meeting. This allows the chairman to be better prepared to facilitate the consultation.

While the secretary and chairman are generally responsible for preparing agendas, any Assembly member may suggest additions or changes to the agenda ahead of the meeting. The Assembly can then agree on the finalized agenda at the beginning of each meeting.

Distributing the agenda and the minutes from the previous meeting a few days before the upcoming meeting enables each member to give thought to the various issues in advance and to be well prepared to consult when they come to an Assembly meeting. When distributing the agenda, including guidance relevant to each agenda item/topic allows the members of the Assembly to consult in the light of guidance and facilitates better decision-making.

Categories of agenda items that often appear on the regular agendas of Local Assemblies include opening devotions, final approval of the minutes from the previous meeting, study of guidance related to the current Plan, assessment of the community’s progress towards meeting goals the Assembly has set in relation to the Plan, consultation related to promoting the spiritual health of the community, the secretary’s report, the treasurer’s report, reports from committees and task forces, recommendations and suggestions from the previous Feast, personal issues, etc.

🔗See also:

Responsibilities of the Local Spiritual Assembly — Ch. 3 Learning to Release the Society-Building Power of the Faith — Ch. 3

Operating Principles of the Local Spiritual Assembly — Consultation — Ch. 4

Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Organization of the Local Spiritual Assembly — Role of the Chairman — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Review and Agree on Meeting Agenda — Ch. 4

Characteristics and Organization of Feast — The Consultative Aspect — Recommendations at Feast — Ch. 7

🔗Conducting Assembly Meetings Devotions

There are several prayers revealed by ‘Abdu'l-Bahá for the opening and closing of Assembly meetings that are published in many Bahá'í prayer books. These and others may be used by the Assembly to help establish a spiritual atmosphere and supplicate God for assistance. The Assembly may also wish to continually remember in prayer the community and its inhabitants.

🔗Approve Minutes from Previous Meeting

Preferably before each Assembly meeting, Assembly members should review and, if necessary, amend the minutes of the previous meeting. Then, the final version of the minutes can be approved by the Assembly at the beginning of each meeting. The Assembly’s decision to approve the previous meeting’s minutes, and any necessary corrections, must be recorded in the minutes of the meeting where the decision is taken.

The Assembly need not take an inordinate amount of time reviewing and approving its minutes. Ideally, members will be provided with copies of the minutes of their previous meeting for their review prior to the next meeting. At the outset of the next meeting, the chairman can then ask if any members wish to make changes to the minutes. If there are no changes, the chairman states that the minutes are approved as submitted and moves to the next order of business. If email is used to distribute minutes, inclusion of sensitive information should generally be avoided, and that portion would need to be shared with the members in a more secure manner.

Some Assemblies also keep an implementation list showing which Assembly members have agreed to follow up on which Assembly decisions and by when. This list may be referred to in future meetings to ensure the completion of tasks. It may also be attached to the minutes.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Electronic Communications — Caution about Sensitive Information — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Ch. 4

🔗Review and Agree on Meeting Agenda

Whether or not a tentative agenda has been distributed prior to the meeting, the agenda should be reviewed and agreed upon by the entire Local Assembly at the beginning of the meeting, at which time additions and deletions can be made. The Assembly should agree upon which items of business have priority, keeping in mind that advancing the Divine Plan is the primary purpose of Spiritual Assemblies at this time in history.

🔗Minutes

The nature of Assembly minutes is a matter for the body itself to decide. Naturally all important subjects brought up and notes must be recorded, but how detailed the record must be is for the members themselves to decide.
Letter written on behalf of Shoghi Effendi, dated October 19, 1947, to a National Spiritual Assembly, in Unfolding Destiny: The Messages from the Guardian of the Bahá’í Faith to the Bahá'í Community of the British Isles , p. 448

The Universal House of Justice has offered suggestions to National Spiritual Assemblies about recording their minutes: A. Background information should be brief, but in sufficient detail so that anyone reading the Minutes will understand the decision which follows.

The full discussion, extraneous details regarding motions, and the names of individuals making the motions should not be recorded. Names are included, however, when recording reports given on special assignments or situations.

In every case the background to a decision should be recorded in the Minutes next to the decision itself. There may be cases where the decision is self-explanatory and no background information is required.

B. Some Assemblies distinguish the vote by making it a separate indented paragraph and some Assemblies capitalize the decision when Minutes are typed, so there is no question as to which is background information and which is the vote of the Assembly. Another way of identifying actions of the Assembly is to number each decision of the Assembly, and this is sometimes done on a continuing basis throughout the year.
Letter written on behalf of the Universal House of Justice, dated May 4, 1972, to all National Spiritual Assemblies

The fundamental purpose of the minutes of an Assembly is to record its decisions together with sufficient background to show the basis of each decision. Beyond these essentials, the Assembly is free to include any other matters which it believes would be valuable for its work. It may decide to include in its minutes, or to attach to them as an appendix, a record of advice or information given orally to the Assembly by a Counsellor or any other person. If so, it would be acceptable in principle—although not compulsory—for the Assembly to check with the speaker as to the accuracy of the wording of such a record before including it. The advisability of doing so will depend upon the length and complexity of the subject. In many instances no check may be required. In any case, such a verification is clearly not the same thing as submitting the minutes themselves to the approval of an external authority. The same principles apply to the minutes of a Regional Bahá'í Council or a committee.

When a Counsellor is involved, his wishes in this regard should be respected and the above courtesy should definitely be extended to him.
Letter written on behalf of the Universal House of Justice, dated February 5, 1999, to a National Spiritual Assembly

The Spiritual Assembly minutes are strictly confidential and must not be shared with non-members.
Letter written on behalf of Shoghi Effendi, dated February 24, 1950, to an individual believer

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 39

Minutes serve as a record of the decisions of an Assembly; they help the Assembly to recall the several points associated with the matter under consideration in arriving at the decision (sometimes referred to as the background); they help in preparing the annual report by reminding the report preparer(s) of the various themes considered by the Assembly during the year; and they chronicle how the Assembly evolves as it strives to meet its manifold responsibilities.

As with other important documents, minutes of meetings should be titled, dated, and page numbered. If the Assembly is incorporated, the legal name of the Assembly should also appear on the document.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Approve Minutes from Previous Meeting — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Attendance by Non-Assembly Members — Minute Taker Must Be Assembly Member — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Ch. 4

Relationships among the Institutions and Agencies of the Administrative Order — Relationship between the Auxiliary Boards and the Local Assembly — Assembly Meeting Minutes May Be Shared with Auxiliary Board Members — Ch. 5

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Incorporation is Legal Foundation for Local Spiritual Assemblies — Use of Corporate Name Protects Members — Ch. 5

🔗Documenting Learning

In addition to the minutes, the Assembly may also wish to prepare a learning document to capture what is being learned as it pursues certain lines of action. For example, once every three months, the Assembly might reflect on how these lines of action are progressing (which may include assessing the progress being made by any task forces or committees it may have appointed). The Assembly could write a few sentences about what its current reading of reality is, what has moved forward or advanced, and any insights it can glean from what has happened over the previous three months. At the end of the year, the Assembly should then be able to review those paragraphs to see how far it has come and identify highlights and lessons learned. When shared at the Annual Meeting, these highlights and lessons can give the community a sense of its progress and become the basis for consultation at that gathering.

🔗Highly Confidential Items May Be Recorded and Filed Separately

As a general rule, all matters acted upon by an Assembly are recorded in its minutes. The Assembly may, however, record highly confidential items separately, but it should be noted in the minutes that confidential items have been separately recorded. Thus, if for any reason the Assembly is requested to supply information concerning such items and it feels that it would be preferable for the matter not to be divulged, it can express its views before acceding to the request.

… The decision about what matters should be treated confidentially is made by the Assembly, which also has the duty to respect requests from individuals who express the wish that certain matters be handled on a confidential basis.
Letter written on behalf of the Universal House of Justice, dated March 2, 1987, to a Local Spiritual Assembly

If a Local Assembly makes a decision to begin keeping separate minutes for highly confidential matters when it has not done so in the past, it is not expected to go back through its minutes from previous years in order to separate personal matters from other decisions. However, it should adopt some means of indicating archival minutes that could contain confidential information.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Archives — Retain Paper Copies of Records Whenever Possible and Practical — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Responding to Violations of Bahá’í Law — General Principles — Preserving Confidentiality — Ch. 10

Personal Matters — Medical Matters — Mental Health Issues and Role of the Assembly — Responding to Mental Health Issues — Ch. 14

Interpersonal Relations — Disruptive Behaviors — Responding to Behavioral Problems — Ch. 14

🔗Fact-Gathering

The House of Justice does not feel that it is appropriate, at this time, to attempt to define a detailed procedure of steps to be taken in carrying out such an investigation. Every case is different … Likewise, the process to be followed for the investigation may only become apparent progressively, and could not be outlined at the beginning.

It is apparent that some assistance is needed for Assemblies in …, and the Counseling Committees working under their direction, to have further guidance in the means by which their investigative functions can best be performed. The House of Justice believes this is best accomplished through their deepening more fully in the principles of consultation described by the Master and elaborated further in the writings of the Guardian, and also in the nature of Bahá'í law. The members of these administrative bodies should strive for a heightened consciousness of the heavy responsibilities resting upon them in carrying out their functions, and for a deeper awareness of the reality and potency of the spiritual forces to which they have access, through the prayerful and consecrated attitude with which they approach their tasks, in the search for truth and the pursuit of justice. Through this deepening they will be enabled to determine what is the best approach to be followed in each particular situation with which they are confronted. They will also be able to preserve that flexibility which is so very important at this early stage in the development of the Administrative Order.
Letter written on behalf of the Universal House of Justice, dated January 15, 1992, to a National Spiritual Assembly

[A] n Assembly may at times be required to ascertain the facts of a situation that is giving rise to concern.

However, whether and how an Assembly should conduct a factual inquiry into a matter that is presented to it, or that it learns about in some other way, must be considered within the broader context of the nature of the matter. When a claim or dispute comes to an Assembly’s attention, the Assembly would do well to initially assess whether it should handle the question. For example, it may not be desirable to address questions involving complex, technical, or highly contentious disputes. Furthermore, although believers should generally try to resolve their disputes without resorting to civil courts, sometimes legal issues arise that are not appropriate for Assemblies to address. Assuming that an Assembly has concluded that it should look into a particular matter, the nature of the claim or dispute may affect the kind of investigation that the Assembly would need to carry out. Among the questions that may be considered are the following. Does the complaint rise to a level requiring significant intervention by the Assembly to resolve a matter, or does the believer just need to have his or her concerns heard and acknowledged by the Assembly without further inquiry? Would a basic familiarity with the facts be sufficient to allow the Assembly to offer advice to help the friends address the problem, or would the Assembly need to conduct a thorough factual review to determine what action it should take? Does the nature of the complaint, such as allegations of abuse or violence, require immediate action or special sensitivity? Does the Assembly need to seek legal advice about the matter?
Letter written on behalf of the Universal House of Justice, dated November 15, 2018, to a National Spiritual Assembly

When consulting on a matter, the Assembly may find that all the facts have been collected already or can be supplied by a few members of the Assembly or that the facts are common knowledge to the members. However, at other times, there may be need for a more concerted and careful effort to determine the facts related to the matter under discussion. Using the Assembly meeting itself for this purpose is often not the best use of limited meeting time. Instead, the Assembly may appoint Assembly or community members to serve as its representatives for gathering additional information. By appointing capable representatives to gather the needed information on its behalf, the Assembly may show its sensitivity to the feelings of the friends who may be hesitant to meet with the full body of the Assembly and avoid allowing its agenda to be dominated by the matter. In other cases, individuals may feel the need to consult with the full Assembly. It is for the Assembly to decide which approach to take when gathering facts.

In situations when abuse is involved or is suspected, the Assembly and any of its representatives should review sections of Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies before making decisions about how to proceed or attempting to gather facts.

If the Assembly does decide to use its meeting time to gather information, then, in advance of the meeting, it should agree on the purpose of the consultation, should assemble the facts already available, and decide which questions and points are to be discussed or clarified during the meeting.

Operating Principles of the Local Spiritual Assembly — Consultation — Spiritual Conditions for and the Process of Consultation — Conflicts of Interest and an Assembly Member’s Right to Participate in Consultation — Ch. 4

Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Ch.

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 10

Responding to Violations of Bahá’í Law — General Principles — Ascertaining the Facts — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗Believers Enjoined to Cooperate with Assembly

When an allegation is made that a believer has violated Bahá’í law, irrespective of the consequence in civil law, the process of investigation calls for a diligent and persistent effort by the Assembly to ascertain the facts, and for wholehearted cooperation of all concerned in the search for truth. Believers called upon to provide information should, if necessary, be reminded of the responsibility they bear to speak the truth and of the spiritual consequences of a failure to do so. ‘Abdu’l-Bahá asserts:

Truthfulness is the foundation of all human virtues. Without truthfulness, progress and success, in all the worlds of God, are impossible for any soul. When this holy attribute is established in man, all the divine qualities will also be acquired.

If this “holy attribute” should adorn the behavior of believers toward others, how much more should it characterize statements which a Bahá’í makes to a divinely ordained institution.

The prospect of a believer’s displaying an attitude of hostility, when being interviewed by a Spiritual Assembly or its representatives who are seeking to determine the facts of a matter, is abhorrent. All believers are strongly enjoined to have the utmost respect for the Assemblies, to cooperate fully with them, and to support their decisions. An Assembly inquiring into a matter should not allow itself to be deterred by the hostility of a believer who is withholding relevant information; it should appeal to him for cooperation, remind him forcefully of his responsibilities and, in extreme cases such as threats made to the investigators, warn him of the administrative consequences of the persistence of his deplorable conduct.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 122.10

Unlike the concept of privileged communications in civil law, in the Faith there is no privilege against self-incrimination. When asked to provide information to a Local Spiritual Assembly, Bahá'ís are obliged to reply honestly.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 10

Assembly’s Responsibility to Administer Justice — When an Individual’s Misconduct Should Be Reported to the Assembly — Ch. 10

Responding to Violations of Bahá’í Law — General Principles — Ascertaining the Facts — Ch. 10

🔗Consultation with Assembly Differs from Confession

To none is it permitted to seek absolution from another soul; let repentance be between yourselves and God. Bahá'u'lláh, Kitáb-i-Aqdas , par. 34

Bahá'u'lláh prohibits confession to, and seeking absolution of one's sins from, a human being. Instead one should beg forgiveness from God. In the Tablet of Bishárát, He states that “such confession before people results in one's humiliation and abasement”, and He affirms that God “wisheth not the humiliation of His servants”. Shoghi Effendi sets the prohibition into context. His secretary has written on his behalf that we ... are forbidden to confess to any person, as do the Catholics to their priests, our sins and shortcomings, or to do so in public, as some religious sects do. However, if we spontaneously desire to acknowledge we have been wrong in something, or that we have some fault of character, and ask another person's forgiveness or pardon, we are quite free to do so. The Universal House of Justice has also clarified that Bahá'u'lláh's prohibition concerning the confession of sins does not prevent an individual from admitting transgressions in the course of consultations held under the aegis of Bahá'í institutions. Likewise, it does not preclude the possibility of seeking advice from a close friend or of a professional counsellor regarding such matters.
The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 58

It should be borne in mind that all consultation is aimed at arriving at a solution to a problem and is quite different from the sort of group baring of the soul that is popular in some circles these days and which borders on the kind of confession that is forbidden in the Faith.

Letter from the Universal House of Justice, dated March 19, 1973, to a National Spiritual Assembly, in Consultation: A Compilation:

Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , p. 21

🔗Attendance at Assembly Meetings

Consultation is of course at the heart of an Assembly’s decision-making process, and the quality of the Assembly’s deliberations and decisions depends on the realization of the principles of consultation presented in the “Consultation” section of this chapter. One of these principles is that consultation greatly benefits from the full hearing of diverse viewpoints on issues being discussed, as the Assembly seeks to arrive at a consensus on these issues. Thus, as Shoghi Effendi affirmed, “it is not only the right but the sacred obligation of every [Assembly] member to express freely and openly his views” in Assembly meetings. Therefore, each Assembly member has “a sacred obligation … to do his utmost to attend all Assembly meetings.”

Membership in a Bahá’í Assembly or Committee is a sacred obligation which should be gladly and confidently accepted by every loyal and conscientious member of the Community, no matter how humble and inexperienced. Once elected to serve in a given Assembly a believer’s duty is to do his utmost to attend all Assembly meetings, and cooperate with his fellow-members, unless, however, he is prevented from doing so by some major reason such as illness, and even then he should notify the Assembly to this effect.
Letter written on behalf of Shoghi Effendi, dated July 2, 1939, to a National Spiritual Assembly, in Dawn of a New Day , p. 79

It is only too obvious that unless a member can attend regularly the meetings of his local assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfill his responsibilities, as a representative of the community. Membership in a Local Spiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with local Bahá’í activities, and ability to attend regularly the sessions of the assembly.
Letter written on behalf of Shoghi Effendi, dated February 16, 1935, to National Spiritual Assemblies, in The Compilation of Compilations, Vol. II , no. 1384

Membership on an Assembly imposes upon the believer the spiritual responsibility to become an active participant in its work, to be fully informed of its endeavors, and to ensure that its functioning is in accord with Bahá’í principles.
Letter written on behalf of the Universal House of Justice, dated June 22, 1989, to a National Spiritual Assembly

🔗Prolonged Absence of an Assembly Member

He [Shoghi Effendi] does not intervene in purely local administrative matters, and it is for the Assembly to decide, if the absence of a member is prolonged, when they should hold an election to replace that person. The principle is that the 9 members of the Spiritual Assembly should be reasonably available for meetings. If their absence from town is prolonged, someone else must fill the vacancy.
Letter written on behalf of Shoghi Effendi, dated April 5, 1945, to an individual believer

It is establishing a dangerous precedent to allow Assemblies to put a time limit on non-attendance of their members at meetings of the Spiritual Assembly, beyond which that person is automatically dropped from the Assembly and a vacancy declared.… There should be no time limit fixed by Assemblies beyond which a person is dropped. Every case of prolonged absence from the sessions of the Assembly should be considered separately by that Assembly, and if the person is seen to not want to attend meetings, or to be held away from them indefinitely because of illness or travel, then a vacancy could legitimately be declared and a new member be elected.
Letter written on behalf of Shoghi Effendi, to an individual believer, in Bahá’í News, no. 208, June 1948, in Lights of Guidance , no. 175

Generally, if an Assembly member moves out of the community, he or she is no longer eligible to serve on that Assembly, a vacancy is automatically created, and the Assembly needs to schedule a by-election. However, if the member’s move is considered to be only temporary (e.g., if he or she is not expected to be absent from the community for more than two months), and there is a reasonable expectation that he or she will move back into the community soon, the Assembly may allow him or her to continue to serve. However, should the individual’s residency outside the Assembly’s jurisdiction be prolonged, a vacancy should be declared and a by-election held.

🔗See also:

By-Elections — Ch. 2

🔗Refusal to Serve

Concerning the question of refusal by certain believers to accept election to an administrative post: the Guardian strongly feels that criticism, opposition, or confusion do not provide sufficient grounds for either refusal or resignation. Only cases of physical or mental incapacity, which, by their very nature, are extremely rare, constitute valid reasons for such an act. The difficulties and tests involved in the acceptance of administrative posts, far from inducing the believers to dissociate themselves from the work of the Cause, should spur them on to greater exertions and to a more active participation in the privileged task of resolving the problems that confront the Bahá’í community.

…The believers, for the sake of the Cause, now in the period of its infancy, should accept their duties in a spirit of self-sacrifice, and should be animated by the desire to uphold the verdict of the electorate, and to lend their share of assistance however difficult the circumstances, to the effective administration of the affairs of the Faith.
Letter written on behalf of Shoghi Effendi, dated January 15, 1942, in Bahá’í News , no. 152, p. 2

While it is true that refusal to serve can ultimately incur the forfeiture of administrative rights, the House of Justice feels that your Assembly should bear in mind the caution voiced on behalf of the Guardian in the letter published on pages 86 and 87 of Principles of Bahá’í Administration : “Only in cases where individual believers, without any valid reason, deliberately refuse the repeated exhortations, pleas, and warnings addressed to them by their Assemblies, should action be taken in removing them from the voting list.” At the present stage … far more beneficial results are likely to be achieved by encouragement of the believers and by their education in the principles and significance of Bahá’í administration than by the threat or imposition of sanctions. Indeed the latter, if applied unwisely, could achieve the very opposite of what your Assembly is hoping to accomplish.

Generally the membership of small local communities includes some believers who are new in the Faith and need to be lovingly nurtured in the responsibilities of being a Bahá’í, and others who are overburdened by a multitude of cares. How often one finds in small [meaning numerically small communities] Assemblies members who, although devoted believers, have non-Bahá’í spouses and families to care for and are very limited in the time they can spend in Bahá’í administrative activities. Such believers should be encouraged, and loving appreciation should be shown for whatever services they can render, and nothing should be done, however unintentionally, to make them feel that they are living under a threat of administrative expulsion if they do not attend every Assembly meeting or decline a request to serve on a committee.

There may, of course, be cases of believers who, without any good reason, refuse to shoulder the responsibilities of membership in the Bahá’í community. It is to such extreme cases that you would be justified in applying sanctions if, after “repeated exhortations, pleas and warnings” they persist in their attitude.
Letter written on behalf of the Universal House of Justice, dated July 8, 1980, to a National Spiritual Assembly

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Ch. 4

🔗Attendance by Non-Assembly Members

One of the fundamental principles of the Bahá'í Administration is that, other than the members of the Assembly, no one should be present when a decision of the Assembly is being taken. It is a necessary practice that Assemblies meet with … Counsellors, Auxiliary Board members, or other individuals, and freely consult with them on different issues and even arrive sometimes at a joint conclusion; however, only members of an Assembly should be present when a final decision is taken.
Letter written on behalf of the Universal House of Justice, dated December 2, 1997, to an individual believer

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Privileged Communications in Civil Law — Confidential Statements Must Not Be Overheard to Preserve Privilege — Ch. 5

🔗Experts Offering Advice

Concerning the attendance of certain individuals at the meeting of the Assemblies and at the invitation of that body: This Shoghi Effendi considers to be as expert advice, which is absolutely necessary for good administration. The members of the Assembly are not supposed to know everything on every subject, so they can invite a person, versed in that question, to attend their meetings and explain his views. But naturally he will have no right to vote.
Letter written on behalf of Shoghi Effendi, dated October 23, 1926, to a National Spiritual Assembly, in Consultation: A Compilation:

Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , no. 28

🔗Minute Taker Must Be an Assembly Member

The Guardian regrets that, in the light of the Master’s statement that the deliberations of Assemblies must be secret and confidential, it is not possible to have a non-Assembly member in the National Spiritual Assembly meeting.... Highly personal subjects, damaging to the honor and happiness of others, are often taken up by National Assemblies, and the danger that confidence will be betrayed is already great enough with the 9 chosen representatives of the whole community, let alone introducing non-Assembly members. You will just have to make your minutes a little more compact and sacrifice, if necessary, a certain amount of efficiency in order to follow this very important principle.
Letter written on behalf of Shoghi Effendi, dated July 5, 1950, to a National Spiritual Assembly, in Consultation: A Compilation:

Extracts from the Writings and Utterances of Bahá'u'lláh, ‘Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice , no. 42

🔗Interpreters/Translators

The House of Justice has instructed us to say that in cases where a member of an Assembly is unable to communicate with other members of that Assembly where a different language is employed, there is no objection to having an interpreter present at their meetings. However, the Local Assembly itself should approve the selection of the interpreter.
Letter written on behalf of the Universal House of Justice, dated February 13, 1984, to a National Spiritual Assembly

The same guidance applies when the Assembly wishes to meet with someone who does not speak English well enough to be understood by the Assembly, or who would need an interpreter to understand the Assembly, including persons with significant hearing impairments. Interpreters should be reminded before the meeting begins that the communications they will hear are strictly confidential and should not be divulged to anyone.

Interpreting is a complex skill, requiring a high level of fluency in at least two languages, as well as significant training in the role, protocols, ethics, and techniques of interpreting. Should the Assembly find it necessary to hire an interpreter, it would be a legitimate Assembly expense.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Resource Files — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

🔗Making Assembly Decisions When Some Members Are Absent from Meeting

While each Assembly member is obliged to make every effort to attend Assembly meetings, in cases where one or more Assembly members is unable to attend a meeting, a majority of the Assembly members, i.e., at least five members, is sufficient for the Assembly to meet as an institution. In such cases, if consensus cannot be reached, a majority vote of those in attendance is sufficient to reach a decision. For example, if only five members of the Assembly are present, a majority vote of three is sufficient for a proposal to be adopted by the Assembly.

We have your letter of July 20, 1967 asking for clarification of Article VIII, Section 1 of the By-Laws of a Local Spiritual Assembly which appears on page 19 [p. 26, 1975 ed. Bahá’í Publishing Trust, Wilmette, IL] of the Declaration of Trust.

A majority of the members present and constituting a quorum is sufficient to carry a motion. Thus, if only five members of the Assembly are present at a meeting, a majority vote of three is sufficient.

However, Assemblies should take into account the last clause of the first sentence of Section 1 of Article VIII reading as follows:

... and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly.

In other words, members of a Spiritual Assembly should not take advantage of a quorum as an expedient to pass a motion which would violate the spirit of the above quoted passage.

As your National Assembly has stated, it is desirable that all nine members of a Local Spiritual Assembly be present at every meeting, and we hope that you will be able to educate members of Assemblies to assume their responsibilities in this regard.
The Universal House of Justice, from a letter dated August 6, 1967, to a National Spiritual Assembly, in Lights of Guidance , no. 166

🔗If an Assembly Is Unable to Meet for an Extended Period of Time

Once formed, an Assembly continues to exist until the next annual election or until the National Spiritual Assembly acts to declare the Assembly dissolved. If the number of adult Bahá’í community members falls below nine, or if conditions arise that make it impossible for the Local Assembly to function, such as an inability of five or more members to meet over an extended period of time, the facts should be reported to the National Assembly, the Regional Bahá’í Council, and the Auxiliary Board members. The Regional Council, through its cluster agencies and with the support of the Auxiliary Boards, will assist the remaining active adult believers to determine what activities would be most conducive to the growth of the community and the re-formation of the Assembly.

When circumstances arise which prevent at least five members of an Assembly from meeting over an extended period of time, it does not necessarily mean that the Assembly is in jeopardy. If an Assembly knows it will be unable to meet for some time, it should make arrangements to ensure that the routine affairs of the community continue to be conducted without interruption. This can be done by delegating authority to Assembly members and by specifying the range and limits of their responsibilities. When it resumes meeting, the Assembly would then review and ratify any actions taken by those members. Matters of personal status, however, should not be handled during this time. If urgent personal matters arise, an Auxiliary Board member can be consulted, who may refer the matter to another nearby Local Assembly or to the Office of Community Administration at the Bahá’í National Center.

If Assembly membership falls below five members (i.e., below the number required for a quorum to be obtained), the remaining members of the Assembly should constitute themselves as an “expanding nucleus” until the community grows to the point where a functioning Assembly can be elected. This group’s focus will be solely on the expansion and consolidation of the community.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Decisions between Meetings — Ch. 4

🔗Decisions between Meetings

Ideally, the Assembly should refrain from making decisions between its scheduled meetings; however, the urgency of a matter that has arisen may require either a special meeting of the Assembly or a decision by telephone or email. In such cases, the secretary and chairman (or in the chairman’s absence, the vice-chairman), in consultation with one another, may decide to call a special meeting. A special meeting may also be called by any three members of the Assembly.

While a community member may feel that they have an urgent matter requiring the immediate attention of the Assembly, it is for the Assembly, using the procedure above, to determine whether the matter requires a special meeting of the Assembly, whether it can be handled by representatives of the Assembly, or whether it can wait until the Assembly’s regular meeting.

In general, it would be best for the Assembly not to make decisions through telephone and email polls of its members. If the pressing nature of the matter requires such action, however, the Assembly should ratify any decisions taken at its next scheduled meeting. In taking polls, reasonable efforts should be made to contact each member of the Assembly for his or her input.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Electronic Communications — Caution about Sensitive Information — Ch. 4

🔗Executive or Emergency Committee of the Assembly

It is entirely appropriate for your Assembly to appoint an Executive Committee and to authorize it to take action between National Spiritual Assembly meetings. While a committee of this type can be of considerable value to your Assembly, great care and close monitoring is required to guard against its becoming a source of difficulties which could ultimately weaken the authority of the Assembly.

Such a committee may be authorized to handle emergency matters which legitimately cannot await consultation by the full membership of the National Assembly, or matters which are of a routine nature and which can be dealt with through straightforward application of existing policy. Care is needed to ensure that the Executive Committee does not stray inadvertently beyond these bounds, and the functioning of the Committee should be a matter of careful review by the Assembly periodically.

The National Assembly has the responsibility to select the Assembly members who are to comprise the Committee. Valid meetings of the Executive Committee can take place only when all of its appointed members are duly notified. All members of the Assembly who have taken no part in the Executive Committee meeting should be informed of the decisions and actions taken, as soon after the meeting as practicable. This will afford them the opportunity to express the view as to whether the matter considered by the Committee should properly await a full meeting of the National Assembly. There may, of course, be instances when the urgency of a matter is such that a Committee decision has to be implemented before the other Assembly members can be informed; such instances are likely to be rare, and the Committee should be prepared to explain to the next meeting of the Assembly why it felt it necessary to proceed with such speed.

Furthermore, the matters considered by the Executive Committee should be placed on the agenda for the next full meeting of the National Assembly for ratification or otherwise. The House of Justice does not feel that it is sufficient to regard Executive Committee minutes as being “approved in principle” in the course of subsequent National Assembly consultation, nor does it feel that it is correct to delay submission of a full report of Executive Committee decisions to other than the next Assembly meeting.

As stated above, the House of Justice recognizes the value of your having an Executive Committee to avoid taking up the limited Assembly consultation time with routine matters, and to provide a mechanism by which urgent matters can be dealt with. However, it cautions you to be aware that there are dangers that such a committee could create a caucus within the Assembly membership which comes to the meetings with matters already discussed and minds made up. The Assembly must be vigilant to ensure that such an unfortunate condition does not occur, and that the Executive Committee does not unintentionally take over and handle the work of the National Assembly itself. Limits on the functioning of the Committee should be set and observed, and the definition of what constitutes an urgent matter constantly monitored.

With the progressive development of efficient means of communication, it should be possible to involve a greater number of the Assembly members, if not all, in consultation on emergency issues without the necessity for all members to be physically present in the same location. While such facilities may not exist at the present time in …, their future development will doubtless remove some of the difficulties associated with decisions being made on urgent matters by a committee rather than by the full Assembly.
Letter written on behalf of the Universal House of Justice, dated July 15, 1987, to a National Spiritual Assembly

🔗COMMUNICATION PROCEDURES

Most communications to and from the Assembly may generally be classified as incoming or outgoing correspondence. These may be further classified as action items or as communications whose sole purpose is to provide information. All types of correspondence, including copies of emails, letters, and memoranda, should be dated and filed, as should records of phone calls, texts and personal communications.

Facilitating the Flow of Guidance, Information, and Funds — Facilitating the Flow of Information — Ch. 3 Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

🔗Incoming Communications

The secretary and/or his or her assistants usually receive and open all incoming correspondence, which is then shared with the Assembly at its upcoming meeting, unless the Assembly has instructed that certain communications be routed elsewhere (for example, to a task force). It is not always necessary for the whole Assembly to read the correspondence in its entirety. Often Assemblies make use of a correspondence log to list all correspondence, which can include brief descriptions of and notes on all incoming correspondence, indicating, for example, whether an item is for informational purposes only or whether action is required. Based on the log, the Assembly can decide which items it wishes to read in full.

Once a letter or message has been reported and recorded in the minutes, if necessary, it should be kept in the Assembly’s files for future reference. However, some items can be discarded when they cease to be current.

Facilitating the Flow of Guidance, Information, and Funds — Facilitating the Flow of Information — Ch. 3 Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Ch. 4

🔗Feast Recommendations and Suggestions

Recommendations and suggestions from the friends at the Feast are treated as incoming correspondence. The Assembly secretary, or whomever else the Assembly may give the responsibility to, should make accurate and thorough notes at Feast so the suggestions and recommendations of the believers can be discussed by the Assembly. Feast recommendations are to be recorded in the minutes of the Assembly meeting, as are the decisions the Assembly makes about them. Also, the Assembly must be sure to inform the community about its decisions on Feast recommendations.

Among the correspondence the Assembly receives are letters and announcements to be shared with the friends at the Feast. All correspondence need not be read at the Feast; instead, highlights of the letter can be read, or correspondence can be shared through email or newsletters or placed on bulletin boards for review by the friends. The Assembly instructs the secretary about what correspondence it wishes to share with the community and whether the entire letter or just portions of the letter should be read.

Characteristics and Organization of Feast — The Consultative Aspect — Recommendations at Feast — Ch. 7

🔗Outgoing Communications Local Assembly Is Responsible for All Outgoing Communications

The Local Spiritual Assembly should bear in mind that it is responsible for all communications written and dispatched by its secretary, other officers, and appointees. Although the entire membership of the Assembly bears this responsibility, and each Assembly member has the right to see any outgoing message before it is sent, it is usually impractical and unnecessary for each member to review every outgoing message from the Assembly. Therefore, it is important for the Assembly to establish procedures for reviewing its outgoing communications. For example, the Assembly may decide that certain critically important messages need to be reviewed by the whole Assembly before being sent. Alternatively, it may assign an individual or a team from among its members to review certain messages. It may also delegate responsibility to one of its members, other than the secretary, to write a certain letter for the Assembly, and give responsibility for reviewing this letter to the secretary or another officer. It can also determine what kinds of communications may not require review (for example, communications of a routine nature) and establish policies and procedures for the secretary to follow when writing and sending such messages.

The Local Assembly should strive to ensure that its communications are accurate, clear, consistent, complete, and relevant. In some cases, the Assembly may choose to dictate the exact wording of certain important messages, or portions of these messages, to the secretary in an Assembly meeting; but often it will leave the task of composing messages to the secretary. If the secretary is unsure whether his or her draft of outgoing communication accurately reflects the Assembly’s intent, the draft can be brought to the Assembly for clarification and approval. The secretary should refrain from introducing personal opinions or anything that would detract from the dignity and station of the institution of the Local Assembly, such as writing in a very informal or personal style.

🔗Tone of Assembly Communications

We are deeply concerned that some of the letters written on behalf of your National Assembly contain brusque language, are critical in tone, lack warmth, and reflect impatience with friends whose actions have brought problems to your council chamber.

We fully understand how the burdensome weight of these vexatious problems, many of which could and should have been avoided, can tax the patience of the most serene. The temptation to react sharply and defensively is very great, yet we know that, as Trustees of the Merciful, we should not do so. Not only is it contrary to the spirit of the instructions of the Master and the Guardian, with which you are thoroughly familiar, but giving vent to such reaction tends to evoke resentment rather than bringing about the desired result.

… We mention these examples only to call to your notice a reaction which may not have been apparent to those writing letters on your behalf, in the hope that ways and means can be found to insure that the manner in which you convey your views or decisions to the friends will promote the utmost unity, concord and understanding.
The Universal House of Justice, from a letter dated January 25, 1972, to a National Spiritual Assembly

The temperament of authority in the administration of justice varies according to the degree of the gravity of each case. Some cases require that the Assembly take action that is firm or drastic. Even so, Assembly members have always to be mindful that the authority they wield must in general be expressed with love, humility and a genuine respect for others. Thus exercised, authority strikes a natural note and accords with that which is acceptable to spiritually attuned and fair-minded souls.
The Universal House of Justice, from a letter dated May 19, 1994, to a National Spiritual Assembly of the United States

Assembly communications should both reflect the dignity of the station of the Assembly as well as the love of the institution. They should always be courteous, direct in a tactful way, and respectful. Even when reprimanding a believer, the Assembly should do this in a manner that helps and even encourages the person, while still expressing the authority of the Assembly.

🔗Style of Assembly Communications

The Assembly should generally avoid using acronyms. For example, in the first instance in an email, letter, or publication, the term “National Spiritual Assembly” should be used when referring to that institution, rather than “NSA.” Similarly, “Local Spiritual Assembly” should be used instead of “LSA,” and “Auxiliary Board member” or “member of the Auxiliary Board” should be used instead of “ABm.” After the first time the full titles appear, subsequent references may be shortened, e.g., “National Assembly” or “Local Assembly.”

When communicating with individuals and organizations outside of the Bahá'í community, the Assembly should avoid using Bahá'í terminology and acronyms that would not be understood by them.

When communicating with persons whose fluency in English is limited, care should be taken to express guidance and concepts in a straightforward and understandable manner, while maintaining the dignity of the station of the Assembly and showing respect for the dignity and capacity of the recipient.

🔗When the Local Assembly Conveys a Message from the National Assembly

If the National Assembly instructs the Local Assembly to convey a message to a person or persons in the Bahá’í community, the letter from the National Assembly to the Local Assembly should not be simply passed on to the person(s), unless the National Assembly has specifically given instructions to do so. Rather, a new letter should be composed from the Local Assembly to the person(s) conveying the National Assembly’s message (relevant passages may be quoted) as well as appropriate observations and comments from the Local Assembly. The nature and tone of the Local Assembly's comments will depend upon the circumstances and the relationship of the person(s) to the Assembly.

🔗Letterhead

The letterhead of an Assembly’s stationery should read “Spiritual Assembly of the Bahá’ís of …” (the word “Local” should not be used). If the Assembly is incorporated and has adopted the word “incorporated” or “Inc.” in its legal name, it is important that it also use that word in its letterhead. The design of the letterhead should be simple and dignified. The National Spiritual Assembly discourages the addition of photographs, artwork, and quotations from the Writings. The Greatest Name in any of its forms should also not be used. Similarly, an image of the Bahá'í House of Worship should not be used.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Incorporation is Legal Foundation for Local Spiritual Assembly — Use of Corporate Name Protects Members — Ch. 5

🔗Signature

In general communications from a National Spiritual Assembly should be sent on its own letterhead and bear the signature of its Secretary or, where appropriate the Treasurer or some other specially designated member of that body. The name should be typed below the signature and the position title included. In this connection, it would not be appropriate to merely sign a letter “National Spiritual Assembly”. As a matter of principle and in order to preserve the trust and bonds of love between the believers and the Assembly, it is particularly important that Assembly’s decisions and guidance be conveyed in this way.
Letter written on behalf of the Universal House of Justice, dated February 15, 2016, to a National Spiritual Assembly

Assembly letters should be signed on behalf of the Assembly with a personal signature of the officer delegated to do so.

🔗Transmittal Method

Once a message is finalized, the secretary, as the Assembly’s spokesperson, usually conveys it on the Assembly’s behalf. In some cases, the Assembly may wish to delegate this responsibility to another Assembly or community member, who would then function as the Assembly’s representative. Unless specified by the Assembly, the individual tasked with conveying the message can determine the best manner of conveying it.

The advantage of written communication is that it provides an opportunity to review what is being said for tone and content before it is conveyed, and that it preserves an exact record; the advantage of spoken communication is its convenience and the person-to-person contact involved. If an Assembly has something important to convey, writing it generally increases the likelihood that it will be understood, if it is carefully written. It is best to put most communications in writing (preferably not handwritten). In cases where it is deemed appropriate to convey a message orally, it may be wise to follow up the conversation with a letter to ensure that both parties understand what was discussed. Language differences and literacy limitations should be taken into consideration when determining how best to convey a message.

The Assembly should make copies of all outgoing correspondence and retain them in its files.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Electronic Communications and Web-Based Applications — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Ch. 4

🔗Communicating Outside the Continental United States

From time to time, a Local Spiritual Assembly may think it necessary to communicate with an individual or community in another country or national Bahá'í jurisdiction.

In such cases, it is necessary that the initial communication be conveyed through the National Spiritual Assembly of the United States to another National Assembly, rather than directly by the Local Assembly. While this procedure may seem cumbersome, it is necessary, since following this procedure can help to ensure the safety of the believers in other countries.

Alaska and Hawaii have separate National Spiritual Assemblies. Therefore, all communication with those Bahá'í communities should also be channeled through the National Assembly of the United States.

External Issues — Social Media and Internet Use — Ch. 14

🔗Requests by Individuals for Copies of Assembly Correspondence

If an individual misplaces copies of his or her correspondence with the Local Spiritual Assembly, the Assembly is free to provide duplicate copies upon request. However, the Local Assembly should not provide a copy of correspondence involving others, including other family members, unless the individual making the request was originally a recipient of the correspondence, as communications between individuals and Spiritual Assemblies are considered confidential and privileged in the legal sense. Communications between Local and National Assemblies on matters of personal status are likewise privileged and the Local Assembly should not share copies of such correspondence with individuals unless the National Assembly has specifically requested or given approval to do so.

The Freedom of Information Act does not apply to the correspondence of Bahá'í institutions or other private corporations. Its provisions apply exclusively to agencies of civil government.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Responding to Violations of Bahá’í Law — General Principles — Preserving Confidentiality — Ch. 10

🔗Assembly’s Contact Information

When communicating to the general public, it is usually best to avoid using personal home addresses, email addresses, or phone numbers, due to safety considerations. Rather, official postal and/or email addresses and official phone numbers are preferred forms of contact information for Local Assemblies.

If personal contact information is included in public messages from a Local Assembly, this should always be with the explicit permission of the person(s) involved.

It should be noted that all states require an incorporated Local Assembly to have a registered agent (usually the Assembly secretary) with a physical address.

When deciding whether to use a PO Box for its official mailing address, an Assembly may wish to consider the following:

Contact information for every Local Spiritual Assembly and registered Bahá’í group is public information available on the national member services website at https://www.bahai.us/community/directories/assemblies-and-groups. This contact information includes the name of the designated contact person, email address, phone number, and postal address. If there are any safety concerns about using a home address as part of the Assembly’s contact information, a PO Box may be preferable.

A PO Box offers a more official representation of the Faith than a private home address.

Having a PO Box facilitates retrieval of the Assembly’s mail when the secretary is unavailable to check the mail, such as times when the secretary is on vacation.

Having a PO Box allows the Assembly’s address to remain consistent when the person serving as Assembly secretary changes.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Local Publications — Sponsorship of Websites — Ch. 4

Protection and Sharing of Community Membership Data — Ch. 6

🔗Electronic Communications and Web-based Applications Email Correspondence

All Local Spiritual Assemblies are asked to establish and maintain email accounts. Communications from the National Spiritual Assembly are predominantly sent electronically via email. Major messages from the National Assembly to the American Bahá’í community are also posted on the national member services website at https://www.bahai.us/community/guidance.

🔗Caution about Sensitive Information

Both Local Spiritual Assemblies and individual believers should be cautious about using email for communicating personal or sensitive information due to the inherent security limitations of email, e.g., the ease with which email messages can be forwarded and intercepted, their susceptibility to unauthorized revision, and their susceptibility to theft and misuse through hacking and malware. Sensitive materials may be more secure when sent via regular mail. If an Assembly chooses to use email for distributing its meeting agendas, minutes, or any other confidential documents, it should ensure that each member has a private email address not shared with others who are not on the Assembly, and should remember that if a document is sent as an email attachment, unless it has been password protected, it can be opened by anyone with access to the email. A more secure way to share confidential documents electronically could be to use a cloud storage and file-sharing service (such as Google Drive, iCloud, or OneDrive), as further discussed in the “Using Collaborative Online Systems for Editing and Storing Documents” section below. Particularly sensitive issues should not be sent through email.

Online consultation about sensitive matters is generally discouraged. Except in unusual circumstances where time is of the essence, sensitive matters should be handled during in-person meetings.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Decisions between Meetings — Ch. 4

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Electronic Communications and Web-based applications — Using Collaborative Online Systems for Editing and Storing Documents — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Responding to Violations of Bahá’í Law — General Principles — Preserving Confidentiality — Ch. 10

🔗Email Standards

Local Spiritual Assemblies and their representatives should strive to maintain the same high standard of correspondence in email communications as they adhere to in other correspondence. Specific tips about using email are widely available on the internet and may be found by searching on the keywords “email etiquette” or “netiquette.”

🔗Email Listservs

A Local Spiritual Assembly is free to create an email listserv using the email addresses of its local community members to share announcements and facilitate communication with and between community members. The email addresses of individual believers outside of an Assembly’s jurisdiction may also be included in an Assembly’s listserv if these individuals have asked to be included and have shared their contact information with the Assembly. If any recipient of emails distributed through a listserv requests to no longer receive these emails, his/her email address should of course be removed from the listserv.

🔗Using Collaborative Online Systems for Editing and Storing Documents

Local Spiritual Assemblies may choose to use collaborative online systems, such as Google Drive, iCloud, or OneDrive, for editing and storing documents. They should, however, carefully consider the security of any such system, ensuring that sensitive information is not accessible to third parties. If they choose to use such systems for the work of the Assembly, they should ensure that the following principles are upheld:

The Assembly must be certain that it knows who has access to the system, as it is easy to unintentionally give other people access to folders or to the entire system, for example, when sharing documents or using the system to distribute information.

It is advisable to limit the number of Assembly members who can edit the Assembly’s minutes, membership records, and other online documents.

Digital documents which are permanent records, such as minutes, should not be altered after they are finished. Periodically they should be printed to paper and saved in the Assembly’s paper files.

Documents dealing with confidential personal matters—for example, documents pertaining to marital difficulties, serious illnesses, disruptive or illegal behaviors—should not be stored in the online system for any length of time, and should never be distributed to Assembly members by email. Anonymized versions may be on the system for the purpose of sharing information with Assembly members but should be removed as soon as possible if they contain specific information. Permanent records related to these matters must be printed on paper and kept in the Assembly’s paper files.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Archives — Retain Paper Copies of Records Whenever Possible and Practical — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Managing Electronic Records — Ch. 4

🔗Local Publications

Local Spiritual Assemblies and individuals may at times wish to publish materials for use on the local level. Material that relates directly to the work of the Faith in a particular locality or suits specific local needs is appropriate for local publication. All such publications, whether online or paper, must be reviewed by the Local Assembly according to the standards for Bahá’í literature review to ensure that they represent the Faith accurately and with dignity. If the Assembly has questions, they can contact the Office of Review by email at review@usbnc.org.

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Newsletter — Ch. 4

External Issues — Social Media and Internet Use — Public Posting of Correspondence — Ch. 14

External Issues — Social Media and Internet Use — Posting Extracts from Bahá’í Writings and Publications — Ch. 14

🔗Sponsorship of Websites

Websites that are commissioned by institutions or agencies of the Faith for projects, communities, or clusters are considered “official” and must be sponsored by the commissioning institution. The institution, committee, or agency is responsible for monitoring the content of the site.

The responsibility of a Local Spiritual Assembly to monitor the content of a website extends to sites sponsored by the Assembly for specific purposes, such as informational sites for schools, local Bahá’í publication(s), or social and economic development project(s) taking place under its sponsorship.

For information regarding institutionally sponsored websites and an individual’s use of the internet, contact the Office of Communications at communications@usbnc.org.

External Issues — Social Media and Internet Use — Public Posting of Correspondence — Ch. 14

External Issues — Social Media and Internet Use — Posting Extracts from Bahá’í Writings and Publications — Ch. 14

🔗Bulletins and Newsletters

While fully conscious of the importance of such Bahá’í local organs in bringing more unity and cooperation among individual believers and groups, Shoghi Effendi feels that great care should be taken lest local activities of this nature tend to develop to an extent that would jeopardize the national activities of the Faith. Just as the local Bahá’í Fund must under all circumstances be subordinated to the national fund, so also every local circular letter should be considered as subsidiary to the national report of Bahá’í activities in every country. Such a coordination between local and national efforts is indispensable, not only because of its economic advantages, but essentially due to the fact that upon the application of the principle underlying this process must inevitably depend the effective working of the entire administrative machinery of the Faith.
Letter written on behalf of Shoghi Effendi, dated February 20, 1934, to a Local Spiritual Assembly

Concerning local Bahá’í newsletters the Guardian strongly feels that they should be primarily devoted to the spread of local news and activities, and should under no circumstances contain any statement implying criticism of or even interference with the policy of the National Spiritual Assembly. They may occasionally refer to items of a national scope, but this should be done only with the view of assisting and not hindering the national body of the Cause to carry out effectively its program and decisions. There is thus a definite line of demarcation between correspondence initiated by local and national assemblies.
Letter written on behalf of Shoghi Effendi, dated May 10, 1934, to a National Spiritual Assembly

In reply to your inquiry of 18th November 1982 about Bahá'í newsletters and bulletins being for Bahá'ís only, we are asked by the Universal House of Justice to quote below from letters written by the Universal House of Justice or at its instruction to other National Assemblies which have asked similar questions.

With reference to your letter of October 31st asking why the circulation of Bahá'í News should be restricted to Bahá'ís we wish to point out that the same reasons that make it necessary to restrict the attendance at a Nineteen Day Feast to Bahá'ís only apply also to the circulation of Bahá'í Newsletters.

A Bahá'í news bulletin assumes that the reader is a Bahá'í and it would therefore normally contain items which are purely of a domestic nature of no interest to the general public and which, in some cases, may give the wrong impression to those not familiar with the Bahá'í teachings. However, there is no objection to the friends showing their newsletters to non-Bahá'ís if they so wish or find it useful at times. Furthermore, if the words “For Bahá'ís Only” which appear on some newsletters are found to be offensive to the non-Bahá'í, there is no requirement for these words to appear on every copy of the newsletter.

In answer to your query concerning the policy of keeping “Bahá'í News” for Bahá'ís only, the House of Justice instructs us to explain that the circulation of Bahá'í Newsletters is restricted to Bahá'ís because they are vehicles of news that is primarily of internal interest to the friends and the Assembly should be able to write freely to the believers without having to so word the information that it would be easily understandable to a non-Bahá'í reader. In other words, a Bahá'í newsletter is not secret but is an internal journal intended for an informed readership.
Letter written on behalf of the Universal House of Justice, dated December 19, 1982, to a National Spiritual Assembly, in Lights of Guidance , no. 360

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Outgoing Communications — Local Assembly Is Responsible for All Outgoing Communications — Ch. 4

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Assembly’s Contact Information — Ch.

External Issues — Bahá’í Prisoners — Restrictions on Practice of Faith in Prisons — Ch. 14

🔗Reproducing Bahá'í World News Service Articles for Newsletters and Bulletins

The Bahá'í World News Service, an agency of the Bahá'í International Community, reports on the activities, projects, and events of the worldwide Bahá'í community. All stories and photographs produced by the Bahá'í World News Service may be freely reprinted, re-emailed, re-posted to the World Wide Web and otherwise reproduced by any individual or organization, subject to the certain restrictions. Contact the Bahá'í World News Service at www.news.bahai.org for details.

🔗Promotion of Businesses through Advertising in Bahá’í Publications Discouraged

The National Spiritual Assembly discourages the placement of advertisements in official Bahá’í publications for products and services which will bring personal gain.

🔗Trademarks

To protect the Faith against misuse of certain of its terms and symbols, and to prevent their entering the public domain (that is, open to use by anyone in any manner), the National Spiritual Assembly has taken the precaution of having terms and symbols identified with the Bahá’í Faith legally registered as Bahá’í trademarks.

The word “Bahá'í” is a United States' registered Service Mark on the Principal Register of the United States' Patent & Trademark Office. Other National Assemblies may have registered it in their respective countries as well. It is used in connection with books, pamphlets, periodicals, house newsletters, and news reports. It is also part of other trademarked terms such as “National Spiritual Assembly of the Bahá'ís of the United States,” “Bahá'í Publishing Trust,” “Bahá'í Publishing” and “Bahá'í Radio.”

Local Spiritual Assemblies have permission to use the word “Bahá'í” in the names and titles of publications, such as “Anyplace Bahá'í Newsletter,” or “Anyplace Bahá'í Community” website.

Since “Bahá'í” is a derivative of the sacred word “Bahá,” the Universal House of Justice has pointed out that it should not be used for commercial purposes. Individual Bahá'ís, therefore, should not use the word “Bahá'í” in identifying or advertising their private ventures, products, or services.

🔗Copyrights

Copyright laws protect literary, musical, and artistic works by ensuring that individual works are not copied without permission from the copyright holder. Assemblies should not reproduce copyrighted material without first gaining permission, both for moral reasons and because it may result in legal action being taken against them.

🔗RECORDKEEPING

The records of an Assembly include such items as meeting agendas, minutes, task force and other appointee reports, incoming and outgoing correspondence, membership statistics, financial records, incorporation papers, local bulletins and newsletters, photographs, and any other type of document that enables the Assembly to maintain accurate information about decisions and actions it has taken as well as its community’s history, status, and activities. The Assembly may also find it helpful to maintain a discrete record of policy decisions for ease of reference. Keeping such records helps the Assembly maintain its institutional memory, among other purposes.

For the … Assembly to make informed decisions and provide timely guidance, its Secretariat will need to handle correspondence in an efficient manner, accurately maintain the records of the Assembly, and organize information in such a way as to be able to retrieve and refer to past decisions and guidance. In this regard, consideration may be given to … a filing and retrieval system with a central depository. This would also help to ensure that changes in membership of the … Assembly … do not result in a loss of continuity and the inability to recall or access vital information from the past.
Letter written on behalf of the Universal House of Justice, dated August 22, 2013, to an individual believer

You indicate that you are in the process of digitizing documents not currently available electronically for your Assembly. It is important that an Assembly’s document management system include the capability to manage and preserve all records securely in both digital and paper formats, including those that must be held for many years. You should note that digitization can be a complex endeavour requiring a significant investment of time and resources, and even then, digital copies may turn out to be incomplete or distorted in various ways. For example, paper documents that derive some of their authenticity or meaning from being together with other items in a folder, or being physically attached to other papers, may be significantly degraded if they are scanned as a large number of separate images without systematic labelling or identification. It is vital to maintain adequate backup copies, but a system backup is not the same as a digital archive. Although digitizing paper records may seem like a convenient way to save storage space, the requirements and hidden costs of maintaining authentic digital records for a long time can be unexpectedly challenging and are likely to require more high-level archival skills than are commonly available to most Assemblies. Therefore, keeping certain types of records on paper and adequately documenting them to facilitate access may prove to be a more cost-effective, long-term solution.
Letter written on behalf of the Universal House of Justice, dated August 7, 2016, to a National Spiritual Assembly

🔗Retrieving Records from Persons Leaving Assembly Membership or Appointment

The Spiritual Assembly, as a permanent body, is responsible for maintaining all its records, including Minutes of meetings, correspondence, and financial records, throughout its existence as a Bahá'í institution. Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records pertaining to the business of the Assembly.
Shoghi Effendi, in Principles of Bahá'í Administration (London: Bahá’í Publishing Trust, 1976), p. 51

All Assembly materials, such as copies of minutes, correspondence, files, and so on, must be retrieved from any person leaving Assembly membership or appointment (e.g., an appointee serving on a personal status committee or task force) and copies of such materials residing on personal computers or backups should be erased. If materials are not returned voluntarily by the person, the Assembly should seek guidance from the National Spiritual Assembly about recovering them.

The Local Assembly will want to have appointees sign confidentiality agreements similar to those that Local Assembly members sign.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Assembly Responsible for Maintaining Local Archives — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Legal Action by Assembly — Ch. 5

🔗Access to Records

In reply to your letter of May 13th, 1976, the Universal House of Justice instructs us to say that all members of the Spiritual Assembly are equal and should have access to the files and minutes of the Assembly of which they are members. It is, however, within the discretion of any Spiritual Assembly to so organize its files and records that certain items could be listed as “confidential” and access to those so classified could only be had by a specific decision of the Assembly itself.
Letter written on behalf of the Universal House of Justice, dated June 8, 1976, to a National Spiritual Assembly, in Lights of Guidance , no. 164

All current decisions should be shared with all Assembly members, even when they have been absent from a meeting. In this way, Assembly members are informed of all Assembly decisions during their period of service.

🔗Confidential Materials

It is of the utmost importance that confidential materials regarding personal status be protected from accidental or deliberate intrusion. Only persons designated by the Local Assembly should have access to confidential records.

Without specific Assembly approval, a Local Assembly member should not go back and read minutes containing confidential information from Assembly meetings before he or she was a member of the Assembly. If, for some reason, the Assembly wishes to authorize individuals to review minutes from previous years, it should make a specific decision to give permission to those individuals.

Draft copies of confidential materials should be shredded or otherwise securely disposed of when no longer needed, such as when a letter or report is finalized, and a finished copy placed in the Assembly’s confidential files.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Minutes — Highly Confidential Items May Be Recorded and Filed Separately — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Assembly Responsible for Maintaining Local Archives — Retain Paper Copies of Records Whenever Possible and Practical — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Responding to Violations of Bahá’í Law — General Principles — Preserving Confidentiality — Ch. 10

Personal Matters — Medical Matters — Mental Health Issues and Role of the Assembly — Responding to Mental Health Issues — Ch. 14

Interpersonal Relations — Disruptive Behaviors — Responding to Behavioral Problems — Ch. 14

🔗Assembly Responsible for Maintaining Local Archives

The importance of the institution of Bahá’í Archives is not due only to the many teaching facilities it procures, but is especially to be found in the vast amount of historical data and information it offers both to the present-day administrators of the Cause, and to the Bahá’í historians of the future. The institution of Bahá’í Archives is indeed a most valuable storehouse of information regarding all aspects of the Faith, administrative as well as doctrinal. Future generations of believers will be surely in a better position than we are to truly and adequately appreciate the many advantages and facilities which the institution of the Archives offers to individual believers and also to the community at large.
Letter written on behalf of Shoghi Effendi, dated September 25, 1936, to a National Spiritual Assembly, in Directives from the Guardian , p. 4

The Local Spiritual Assembly, as a permanent body, is responsible for maintaining all its records throughout its existence as a Bahá’í institution. The archives of a Local Assembly is essentially its long-term memory, which the Assembly may find it needs to refer to or from which it may need to retrieve information requested by the National Assembly. Records related to Assembly business are the property of the Assembly, and each Assembly officer, on completing his or her term of office, must turn over to the Assembly all records pertaining to its work.

The Bahá’í Archives houses the official, inactive, permanent records of the Spiritual Assembly, its officers, committees, and agencies. In addition, the Archives may house other precious material such as relics and artifacts, personal papers of Bahá’ís, photographs, audio-visual material, and works of art.

The Local Assembly is responsible for documenting its own history and the history of its community. Thus, it may consider recording the recollections of older Bahá’ís. It is not responsible for documenting the history of other communities, unless it has agreed to do so. Assemblies may sometimes store the records of neighboring Assemblies that cannot continue, as a courtesy, until the other Assembly can be re-formed. Any records or collections of individuals that the Assembly has agreed to preserve should be clearly marked.

More information about creating or maintaining local Bahá’í archives can be found in the Archival Records for Assemblies document available for download from the national member services website on the “Local

Spiritual Assembly and Community References” page (https://www.bahai.us/community/resources/assembly-references) under the heading “Download Supplements to Guidelines.” Additional guidance about maintaining

Assembly records can be obtained by contacting the National Bahá’í Archives by email at archives@usbnc.org.

🔗Appointing an Archivist

The Spiritual Assembly should appoint someone to be responsible for its archives. This can be the Assembly secretary, another Assembly member, or a member of the community.

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Archivist — Ch. 4

🔗Retain Paper Copies of Records Whenever Possible and Practical

Electronic records are convenient for creating and accessing current documents, but have several disadvantages when it comes to long-term preservation. They can only be read by computers, requiring hardware and software which are constantly being upgraded or replaced by the manufacturers, usually without much regard for long-term preservation; this process can distort older digital materials or render them unreadable. Digital records, whether stored on discs, on computer drives, or on a backup service “in the cloud,” are out of sight, out of mind, and may be lost or forgotten during changes in staffing or Assembly membership. Situations have arisen in which a digital filing system set up by a staff member familiar with computers, who later departed, could not be maintained or used by others. Archives must be maintained and managed over decades, even centuries. All organizations that use digital records have found that the costs of managing and retaining them for the long term can equal, or in some cases exceed, the cost of retaining paper records.

Local Spiritual Assemblies are therefore advised to keep their official record copies as paper documents whenever possible, even if they also retain digital copies of the same materials. Resources can be saved by retaining only the necessary records and removing materials of low or temporary value.

🔗Managing Electronic Records

Assemblies should endeavor to retain and back up their digital documents in as well organized a way as possible. Owing to the wide range of circumstances and capacity levels in local Bahá’í communities, it is difficult to provide general guidance that would fit all cases. However, the following principles may be of assistance when consulting on this matter.

1. Digital files and documents should be managed as centrally as possible, rather than being unnecessarily scattered across different computers or systems.

2. If the Assembly collaborates and/or retains its digital documents using an online “cloud” service, it must ensure that it retains access to the materials if the responsible person departs or is unavailable. The same precaution should be taken with the Assembly’s email account. It is not safe to trust the only copy of any valuable digital material to a cloud service provider; when possible the Assembly should retain a local copy as well.

3. When storing Assembly records or email in a cloud system accessible to others, extreme care must be taken to prevent unauthorized access, alteration, or deletion of documents. In some of these systems it is very easy to accidentally give a wide range of people access to all the Assembly’s files when subscribing them to an email distribution list. In addition, so-called “free” cloud storage systems routinely search the contents of documents for information to facilitate advertising.

4. For the reasons given above, confidential or sensitive materials such as files of personal- status cases, or portions of minutes discussing such matters, should not be retained in any “free” cloud system. The best approach is for confidential materials to be stored on paper only, after their initial period of use has ended. If digital documents are needed, redacted versions may be used.

5. Documents that are finished and approved (e.g., minutes) may be saved in a format that leaves them less susceptible to accidental change or distortion later. For example, documents created in MS Word or another word processing application, once they are no longer being changed, may be saved in Adobe PDF format. As a general principle, care should be taken to distinguish drafts and working copies from finished versions and to delete the drafts when no longer needed. Editorial comments should be removed from the finished versions. Draft or interim versions of the same document that have been shared by email should be marked or deleted so that they are not later confused with the final version.

6. Digital folders can be created to match the folder arrangement and labeling that is used for the Assembly’s paper records. Doing this makes it easier to manage digital and paper materials that concern the same project or case. The same system can be applied to email folders, or to nested tags if the email system uses tags instead of folders.

7. As with paper materials, digital documents that are of low or temporary value should not be retained past their needed time. The easiest way to ensure this is done, is to separate or identify them as temporary. This should be done regularly, so that unmarked digital files do not accumulate.

8. If the Assembly’s existing digital files already contain a large quantity of poorly organized material that would be excessively time-consuming to sort through, it may be best to arrange the materials by year, or into other large, manageable groups, and attempt to improve management of newly received materials going forward, rather than spending too much time on the older ones.

9. Careful consideration should be given to the security of Assembly digital files that are copied to portable storage devices, hard drives, or disks, as these are easy to lose track of. To prevent loss or accident, Assemblies should avoid storing their digital files on portable devices that are taken from place to place.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Electronic Communications and Web-based applications — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Responding to Violations of Bahá’í Law — General Principles — Preserving Confidentiality — Ch. 10

🔗Preservation of Sacred Relics

Now that the Cause is rapidly passing through so many different phases of its evolution is the time for the friends to exert their utmost in order to preserve as much as they can of the sacred relics and various other precious objects that are associated with the lives of the Founders of the Faith, and particularly the Tablets They have revealed.

Every believer should realize that he has a definite responsibility to shoulder in this matter, and to help, to whatever extent he can, in rendering successful the valuable work which National and Local Bahá'í Archives Committees are so devotedly accomplishing for the Faith.
Shoghi Effendi, from a letter dated September 25, 1936, to a National Spiritual Assembly, in Lights of Guidance , no. 331

🔗Reverence in Handling Sacred Objects

Objects associated with the founders of the Faith should be treated with the utmost care and respect, whether they are held privately or by an institution of the Faith.

Sometimes, an article in private ownership may change hands for some purpose. If the sale of the item is involved, the National Spiritual Assembly feels that the idea of commercial bidding on anything having to do with the Central Figures or Guardian of the Faith, on the internet or in other venues, is not in keeping with the standard of dignity and reverence due to Them.

If the Assembly is uncertain what to do concerning an item it believes to be associated with one of the Central Figures or the Guardian of the Faith, it should contact the Archives Department at the Bahá'í National Center at archives@usbnc.org.

🔗Library

A Local Assembly may have a library for the purpose of providing both the Assembly and the Bahá’í community access to the Sacred Writings and other library materials. In addition to a collection of the authoritative texts of the Faith, the library could have collections of introductory and specialized Bahá’í topics, general reference works, books on other religions and subjects concerning the issues of present-day society. There could be a lending section and a non-circulating reference/rare book section in the library. Many times, the Bahá'í books and magazines that accompany donations of personal papers to the community archives can be used to supplement the library’s collection. A librarian or library task force could be appointed to be in charge of the library.

🔗Resource Files

Local Spiritual Assemblies are encouraged to maintain a file of information on resources available in their area. These resources may include counseling, support groups, and other service providers such as interpreters, legal counsels, health care providers, social services, and homeless shelters. This information can then be readily provided to individuals as needed. Resource files should be updated periodically to ensure that they are current. While Assemblies may offer information on various resources, responsibility for choosing service providers remains with the individuals and the Assembly should make it clear that it is not recommending any particular provider.

External Issues — Bahá’í Prisoners — Release from Prison — Ch. 14

🔗Counseling Resources

For believers who wish to receive personal, marital, or family counseling, the Assembly may have a list of counselors whose views are in keeping with the principles of the Faith or it can suggest that the individual obtain a referral through his or her physician, insurance company, local community health center, professional associations, licensing boards, self-help organizations, or other resources. However, as with the decision to seek counseling, the final choice of a counselor or a mode of therapy is the individual’s responsibility and the Assembly should make it clear that it is not recommending any particular provider.

Strengthening Marriage and Family Life — Local Assembly and Community Responsibilities — Ch. 11

Duties of the Assembly Upon Receipt of Application for Divorce — Duty to Investigate and Try to Reconcile Couple — Ch.

Personal Matters — Medical Matters — Mental Health Issues and Role of the Assembly — Ch. 14

Interpersonal Issues — Disruptive Behaviors — Ch. 14

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies , topics listed under “Services and Resources” in the index

🔗5. RELATIONSHIPS OF THE LOCAL SPIRITUAL ASSEMBLY

🔗DYNAMIC RELATIONSHIPS BETWEEN THE THREE PROTAGONISTS OF THE PLAN

🔗THE LOCAL ASSEMBLY’S RELATIONSHIPS WITH THE INDIVIDUAL AND THE COMMUNITY

IMPORTANCE OF GIVING WHOLEHEARTED SUPPORT AND COOPERATION TO THE ASSEMBLY

LOCAL ASSEMBLY’S RELATIONSHIP WITH THE COMMUNITY

Local Assembly’s Relationship with Bahá'í Groups and Isolated Believers outside Its Jurisdiction

🔗RELATIONSHIPS AMONG THE INSTITUTIONS AND AGENCIES OF THE ADMINISTRATIVE ORDER

RELATIONSHIP BETWEEN THE NATIONAL ASSEMBLY AND LOCAL ASSEMBLIES

RELATIONSHIP BETWEEN THE AUXILIARY BOARDS AND THE LOCAL ASSEMBLY

Referring Matters to Auxiliary Board Members

Counselors and Auxiliary Board Members Determine Manner of Support

Circumstance in which Auxiliary Board Members May Serve Temporarily as Assembly Members

When Assistants Serve as Assembly Members

Assembly Meeting Minutes May Be Shared with Auxiliary Board Members

RELATIONSHIP BETWEEN THE REGIONAL BAHÁ’Í COUNCIL AND THE LOCAL ASSEMBLY

RELATIONSHIP BETWEEN THE CLUSTER AGENCIES AND THE LOCAL ASSEMBLY

🔗THE LOCAL ASSEMBLY’S RELATIONSHIP WITH THE WIDER SOCIETY

PUBLIC AFFAIRS/EXTERNAL AFFAIRS

Office of Public Affairs

INTERACTING WITH GOVERNMENT

LEGAL ASPECTS OF LOCAL ASSEMBLY FUNCTIONING

Incorporation is Legal Foundation for Local Spiritual Assemblies

Incorporation Limits Legal Liability

Use of Corporate Name Protects Members

Steps of Incorporation

Legal Requirements for Maintaining Incorporation

Status of Incorporation

May Affect Events Sponsored by Assembly

Incorporated Status May Not Be Lost If Assembly Cannot Re-Form

Insurance

Local Assemblies Covered by National Assembly’s General Liability Insurance

Assembly Sponsorship Required for Insurance Coverage of Activities and Events

Communities with Bahá’í Centers Not Covered by National Assembly’s General Liability Insurance

Legal Liability for Assembly Members

Privileged Communications in Civil Law

Definition of Privileged Communication

Confidential Statements Must Not Be Overheard to Preserve Privilege

If Assembly Receives Subpoena

Agreement Not to Compel Testimony

Assembly Members May Be Liable for Breach of Confidentiality

Confidentiality and Criminal Law

Complying with Legal Reporting Requirements

Threat of Legal Action

Legal Action by Assembly

5. RELATIONSHIPS OF THE LOCAL SPIRITUAL ASSEMBLY

🔗DYNAMIC RELATIONSHIPS BETWEEN THE THREE PROTAGONISTS OF THE PLAN

The pursuit of this overall aim [the release of the society-building power of the Faith in ever-greater measures] will require a further rise in the capacity of the individual believer, the local community, and the institutions of the Faith. These three constant protagonists of the Plan each have a part to play, and each one has capacities and qualities that must be developed. However, each is incapable of manifesting its full potential on its own. It is by strengthening their dynamic relationships with one another that their powers are combined and multiplied. ‘Abdu’l-Bahá explains that the more the qualities of cooperation and mutual assistance are manifested by a people, “the more will human society advance in progress and prosperity”; in the Faith, this principle distinguishes and shapes the interactions of individuals, institutions, and communities, and it endows the body of the Cause with moral vigour and spiritual health.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

Every follower of Bahá’u’lláh knows well that the purpose of His Revelation is to bring into being a new creation. No sooner had “the First Call gone forth from His lips than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths.” The individual, the institutions, and the community—the three protagonists in the Divine Plan—are being shaped under the direct influence of His Revelation, and a new conception of each, appropriate for a humanity that has come of age, is emerging. The relationships that bind them, too, are undergoing a profound transformation, bringing into the realm of existence civilization-building powers which can only be released through conformity with His decree. At a fundamental level these relationships are characterized by cooperation and reciprocity, manifestations of the interconnectedness that governs the universe. So it is that the individual, with no regard for “personal benefits and selfish advantages,” comes to see him- or herself as “one of the servants of God, the All-Possessing,” whose only desire is to carry out His laws. So it is that the friends come to recognize that “wealth of sentiment, abundance of good-will and effort” are of little avail when their flow is not directed along proper channels, that “the unfettered freedom of the individual should be tempered with mutual consultation and sacrifice,” and that “the spirit of initiative and enterprise should be reinforced by a deeper realization of the supreme necessity for concerted action and a fuller devotion to the common weal.” And so it is that all come to discern with ease those areas of activity in which the individual can best exercise initiative and those which fall to the institutions alone. “With heart and soul”, the friends follow the directives of their institutions, so that, as ‘Abdu’l-Bahá explains, “things may be properly ordered and well arranged”. This, of course, is not a blind obedience; it is an obedience that marks the emergence of a mature human race which grasps the implications of a system as far-reaching as Bahá’u’lláh’s new World Order.

Composed of such individuals and such institutions, the community of the Greatest Name becomes that spiritually charged arena in which powers are multiplied in unified action. It is of this community that ‘Abdu’l‑Bahá writes: “When any souls grow to be tru e believers, they will attain a spiritual relationship with one another, and show forth a tenderness which is not of this world. They will, all of them, become elated from a draught of divine love, and that union of theirs, that connection, will also abide forever. Souls, that is, who will consign their own selves to oblivion, strip from themselves the defects of humankind, and unchain themselves from human bondage, will beyond any doubt be illumined with the heavenly splendours of oneness, and will all attain unto real union in the world that dieth not.”
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

To observe the Bahá’í world at work is to behold a vista bright indeed. In the life of the individual believer who desires, above all, to invite others into communion with the Creator and to render service to humanity can be found signs of the spiritual transformation intended for every soul by the Lord of the Age. In the spirit animating the activities of any Bahá’í community dedicated to enhancing the capacity of its members young and old, as well as of its friends and collaborators, to serve the common weal can be perceived an indication of how a society founded upon divine teachings might develop. And in those advanced clusters where activity governed by the framework of the Plan is in abundance and the demands of ensuring coherence amongst lines of action are most pressing, the evolving administrative structures offer glimmerings, however faint, of how the institutions of the Faith will incrementally come to assume a fuller range of their responsibilities to promote human welfare and progress. Clearly, then, the development of the individual, the community, and the institutions holds immense promise. But beyond this, we note with particular joy how the relationships binding these three are marked by such tender affection and mutual support.

By contrast, relations among the three corresponding actors in the world at large—the citizen, the body politic, and the institutions of society—reflect the discord that characterizes humanity’s turbulent stage of transition. Unwilling to act as interdependent parts of an organic whole, they are locked in a struggle for power which ultimately proves futile. How very different the society which ‘Abdu’l

- Bah á , in unnumbered Tablets and talks, depicts — where everyday interactions, as much as the relations of states, are shaped by consciousness of the oneness of humankind. Relationships imbued with this consciousness are being cultivated by Bahá’ís and their friends in villages and neighbourhoods across the world; from them can be detected the pure fragrances of reciprocity and cooperation, of concord and love. Within such unassuming settings, a visible alternative to society’s familiar strife is emerging. So it becomes apparent that the individual who wishes to exercise self-expression responsibly participates thoughtfully in consultation devoted to the common good and spurns the temptation to insist on personal opinion; a Bahá’í institution, appreciating the need for coordinated action channelled toward fruitful ends, aims not to control but to nurture and encourage; the community that is to take charge of its own development recognizes an invaluable asset in the unity afforded through whole-hearted engagement in the plans devised by the institutions. Under the influence of Bahá’u’lláh’s Revelation, the relationships among these three are being endowed with new warmth, new life; in aggregate, they constitute a matrix within which a world spiritual civilization, bearing the imprint of divine inspiration, gradually matures.

The Universal House of Justice, from the Ri ḍ ván 2012 message to the Bahá'ís of the World

[I] nstitutions, appreciating the need for coordinated action channelled toward fruitful ends, aim not to control but to nurture and guide the individual, who, in turn, willingly receives guidance, not in blind obedience, but with faith founded on conscious knowledge. The community, meanwhile, takes on the challenge of sustaining an environment where the powers of individuals, who wish to exercise self-expression responsibly in accordance with the common weal and the plans of institutions, multiply in unified action.
The Universal House of Justice, from a message dated March 2, 2013, to the Bahá'ís of Iran

[T] hrough the wise direction of institutions and agencies of the Faith functioning at every level, the friends' exertions, however modest individually, coalesce into a collective effort to ensure that receptivity to the call of the Blessed Beauty is identified quickly and nurtured effectively. A cluster in this condition is clearly one where the relationships among the individual, the institutions, and the community—the Plan's three protagonists—are evolving soundly.
The Universal House of Justice, from the Ri ḍ ván 2013 message to the Bahá'ís of the World

🔗THE LOCAL ASSEMBLY’S RELATIONSHIPS WITH THE INDIVIDUAL AND THE COMMUNITY

Let it be made clear to every inquiring reader that among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and coordinate the affairs of the Cause are those that require them to win by every means in their power the confidence and affection of those whom it is their privilege to serve. Theirs is the duty to investigate and acquaint themselves with the considered views, the prevailing sentiments, the personal convictions of those whose welfare it is their solemn obligation to promote. Theirs is the duty to purge once for all their deliberations and the general conduct of their affairs from that air of self-contained aloofness, from the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness, in short from every word and deed that might savour of partiality, self-centeredness and prejudice. Theirs is the duty, while retaining the sacred and exclusive right of final decision in their hands, to invite discussion, provide information, ventilate grievances, welcome advice from even the most humble and insignificant member of the Bahá’í Family, expose their motives, set forth their plans, justify their actions, revise if necessary their verdict, foster the spirit of individual initiative and enterprise, and fortify the sense of interdependence and co-partnership, of understanding and mutual confidence between them on one hand and all Local Assemblies and individual believers on the other.
Shoghi Effendi, from a letter dated October 18, 1927, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 143-144

Let us … bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation…. The duties of those whom the friends have freely and conscientiously elected as their representatives are no less vital and binding than the obligations of those who have chosen them. Their function is not to dictate, but to consult, and consult not only among themselves, but as much as possible with the friends whom they represent. They must regard themselves in no other light but that of chosen instruments for a more efficient and dignified presentation of the Cause of God. They should never be led to suppose that they are the central ornaments of the body of the Cause, intrinsically superior to others in capacity or merit, and sole promoters of its teachings and principles. They should approach their task with extreme humility, and endeavor, by their open-mindedness, their high sense of justice and duty, their candor, their modesty, their entire devotion to the welfare and interests of the friends, the Cause, and humanity, to win, not only the confidence and the genuine support and respect of those whom they serve, but also their esteem and real affection. They must, at all times, avoid the spirit of exclusiveness, the atmosphere of secrecy, free themselves from a domineering attitude, and banish all forms of prejudice and passion from their deliberations. They should, within the limits of wise discretion, take the friends into their confidence, acquaint them with their plans, share with them their problems and anxieties, and seek their advice and counsel.
Shoghi Effendi, from a letter dated February 23, 1924, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 63-64

The administrators of the Faith of God must be like unto shepherds. Their aim should be to dispel all the doubts, misunderstandings and harmful differences which may arise in the community of the believers. And this they can adequately achieve provided they are motivated by a true sense of love for their fellow-brethren coupled with a firm determination to act with justice in all the cases which are submitted to them for their consideration.
Letter written on behalf of Shoghi Effendi, dated March 9, 1934, to an individual believer, in Lights of Guidance, no. 119

The role of the individual is of unique importance in the work of the Cause. It is the individual who manifests the vitality of faith upon which the success of the teaching work and the development of the community depend. Bahá’u’lláh’s command to each believer to teach His Faith confers an inescapable responsibility which cannot be transferred to, or assumed by, any institution of the Cause. The individual alone can exercise those capacities which include the ability to take initiative, to seize opportunities, to form friendships, to interact personally with others, to build relationships, to win the cooperation of others in common service to the Faith and society, and to convert into action the decisions made by consultative bodies. It is the individual’s duty to “consider every avenue of approach which he might utilize in his personal attempts to capture the attention, maintain the interest, and deepen the faith, of those whom he seeks to bring into the fold of his Faith.”

To optimize the use of these capacities, the individual draws upon his love for Bahá’u’lláh, the power of the Covenant, the dynamics of prayer, the inspiration and education derived from regular reading and study of the Holy Texts, and the transformative forces that operate upon his soul as he strives to behave in accordance with the divine laws and principles. In addition to these, the individual, having been given the duty to teach the Cause, is endowed with the capacity to attract particular blessings promised by Bahá’u’lláh. “Whoso openeth his lips in this Day,” the Blessed Beauty asserts, “and maketh mention of the name of his Lord, the hosts of Divine inspiration shall descend upon him from the heaven of My name, the All-Knowing, the All-Wise. On him shall also descend the Concourse on high, each bearing aloft a chalice of pure light.”
The Universal House of Justice, from the Ridván 1996 message to the Bahá’ís of the World

Also relevant to effecting unity is the attitude of the friends, whether serving on any Assembly or not, towards the exercise of authority in the Bahá’í community. People generally tend to be suspicious of those in authority. The reason is not difficult to understand, since human history is replete with examples of the disastrous misuse of authority and power. A reversal of this tendency is not easily achievable, but the Bahá’í friends must be freed of suspicion towards their institutions if the wheels of progress are to turn with uninterrupted speed. A rigorous discipline of thought and action on the part of both the friends and the … Assembly will succeed in meeting this challenge; both must live up to their responsibilities in this regard by recognizing some fundamental realities….

The maintenance of a climate of love and unity depends largely upon the feelings among the individuals composing the community that the Assembly is a part of themselves, that their cooperative interactions with the divinely ordained body allow them a fair latitude for initiative and that the quality of their relationships with both the institution and their fellow believers encourages a spirit of enterprise invigorated by an awareness of the revolutionizing purpose of Bahá’u’lláh’s Revelation, by a consciousness of the high privilege of their being associated with efforts to realize that purpose, and by a consequent, ever-present sense of joy. In such a climate, the community is transformed from being the mere sum of its parts to assuming a wholly new personality as an entity in which its members blend without losing their individual uniqueness….

Individual initiative is a pre-eminent aspect of power; it is therefore a major responsibility of the institutions to safeguard and stimulate it. Similarly, it is important for individuals to recognize and accept that the institutions must act as a guiding and moderating influence on the march of civilization. In this sense, the divine requirement that individuals obey the decisions of their Assemblies can clearly be seen as being indispensable to the progress of society. Indeed, individuals must not be abandoned entirely to their own devices with respect to the welfare of society as a whole, neither should they be stifled by the assumption of a dictatorial posture by members of the institution.
The Universal House of Justice, from a letter dated May 19, 1994, to the National Spiritual Assembly of the United States, in Rights and Responsibilities: The Complementary Roles of the Individual and Institutions

[T] he Bahá’í system is based upon the ideals of unity, harmony, justice, diversity and forbearance in the building of a divinely conceived administrative structure through a process of mutual learning and discovery…. All members of a Bahá’í community, no matter what position they may temporarily occupy in the administrative structure, are expected to regard themselves as involved in a learning process, as they strive to understand and implement the laws and principles of the Faith. As part of this process the Assemblies are encouraged to continually share their hopes and cares and the news of developments with the members of the community and to seek their views and support. There are, of course, matters such as the personal problems of a believer which he (or she) brings to his Assembly for advice, the amounts of the contributions of individual believers to the Fund, and so forth, in relation to which the Assembly must observe strict confidentiality. As in any just system of government the proper balance has to be sought and found between extremes….

While responsibility for adhering to the Bahá’í standard rests primarily on the individual believer, it is incumbent upon the institutions of the Faith to support the individual, largely through educational endeavours, and to foster a pattern of community life that is conducive to the spiritual upliftment of its members.
Letter written on behalf of the Universal House of Justice, dated April 23, 2013, to a National Spiritual Assembly

🔗See also:

Responsibilities of the Local Spiritual Assembly — Ch. 3

Fostering the Spiritual Health and Vitality of the Community — Ch. 3

Protection of the Cause — Responsibility of the Institutions — Ch. 9

Assembly’s Twofold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Assembly’s Responsibility to Administer Justice — Ch. 10

Assembly to Educate on All Laws and Ordinances — Ch. 10

🔗IMPORTANCE OF GIVING WHOLEHEARTED SUPPORT AND COOPERATION TO THE ASSEMBLY

The friends are called upon to give their whole-hearted support and cooperation to the Local Spiritual Assembly, first by voting for the membership and then by energetically pursuing its plans and programs, by turning to it in time of trouble or difficulty, by praying for its success and taking delight in its rise to influence and honor. This great prize, this gift of God within each community must be cherished, nurtured, loved, assisted, obeyed and prayed for.
The Universal House of Justice, from a Naw-Rúz 1974 message to the Bahá’ís of the World, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , p. 265

There is no task more urgently necessary than the insurance of perfect harmony and fellowship among the friends, especially between the local assemblies and individual believers. The local assemblies should inspire confidence in the individual believers, and these in their turn should express their readiness to fully abide by the decisions and directions of the local assembly: the two must learn to cooperate, and to realize that only through such a cooperation can the institutions of the Cause effectively and permanently function. While obedience to the local assembly should be unqualified and whole-hearted, yet that body should enforce its directions in such a way as to avoid giving the impression that it is animated by dictatorial motives. The spirit of the Cause is one of mutual cooperation, and not that of a dictatorship.
Letter written on behalf of Shoghi Effendi, dated October 28, 1935, to an individual believer, in The Compilation of Compilations,

Vol. II , no. 1391

[I] f genuine and sustained cooperation and mutual confidence cease to exist between individual friends and their Local and National Assemblies, the all-beneficent work of the Cause must cease and nothing else can enable it to function harmoniously and effectively in future.
Shoghi Effendi, from a letter dated December 23, 1922, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 28

The believers should have confidence in the directions and orders of their Assembly, even though they may not be convinced of their justice or right. Once the Assembly, through a majority vote of its members, comes to a decision the friends should readily obey it. Specially those dissenting members within the Assembly whose opinion is contrary to that of the majority of their fellow-members should set a good example before the community by sacrificing their personal views for the sake of obeying the principle of majority vote that underlies the functioning of all Bahá’í Assemblies.
Letter written on behalf of Shoghi Effendi, dated October 28, 1935, to an individual believer, in The Local Spiritual Assembly: A

Compilation Prepared by the Research Department of the Universal House of Justice, no. 46

The Guardian believes that a great deal of the difficulties from which the believers ... feel themselves to be suffering are caused by their neither correctly understanding nor putting into practice the administration. They seem—many of them—to be prone to continually challenging and criticizing the decisions of their assemblies. If the Bahá’ís undermine the very leaders which are, however immaturely, seeking to coordinate Bahá’í activities and administer Bahá’í affairs, if they continually criticize their acts and challenge or belittle their decisions, they not only prevent any real rapid progress in the Faith’s development from taking place, but they repel outsiders who quite rightly may ask how we ever expect to unite the whole world when we are so disunited among ourselves!
Letter written on behalf of Shoghi Effendi, dated October 26, 1943, to an individual believer, in Lights of Guidance , no. 287

[I] ndividuals have many problems which are purely personal and there is no obligation upon them to take such problems to the institutions of the Faith; indeed, when the needs of the teaching work are of such urgency it is better if the friends will not burden their Assemblies with personal problems that they can solve by themselves.
The Universal House of Justice, from a letter dated March 19, 1973, to a National Spiritual Assembly, in Lights of Guidance , no. 589

The attitude of the believer towards the Assembly decisions should be one of wholehearted acceptance and support. If, however, the individual feels that a decision is incorrect, he is free to bring additional information pertaining to the matter to the Assembly for its consideration. Should the decision remain unchanged, it is preferable if he accepts humbly the view of the Assembly in the spirit of sacrifice, and without further dispute. Then, as the Master has affirmed, any wrong decision will eventually be set right. When the believers act submissively and in the spirit of self-effacement it attracts the good pleasure of God, which in itself serves as a consolation to their hearts.

A believer who is distressed by the decision reached by an Assembly may well find comfort and reassurance in the following passage from a letter written on behalf of Shoghi Effendi:

If, after taking all this into account, a believer is still unsatisfied with a decision of the Assembly, he can appeal, in the first instance, to his National Spiritual Assembly and ultimately to the Universal House of Justice. However, in so doing it is advisable to bear in mind that such a dissenting voice should make itself heard only within the proper administrative institutions and never elsewhere. Once such a case has been presented to the institutions it is no longer the responsibility of that individual and should be left in the care of those divinely ordained agencies.
Letter written on behalf of the Universal House of Justice, dated February 17, 1998, to a Local Spiritual Assembly

[W] henever there is any infringement of Bahá’í rights, or lapse in the proper procedure, the friends should take the matter up with the Assembly concerned, and, if not satisfied, then with the National Spiritual Assembly. This is both their privilege and their duty.
Letter written on behalf of Shoghi Effendi, dated July 10, 1942, to an individual believer, in Lights of Guidance , no. 220

Assembly’s Responsibility to Administer Justice — Individual’s Right to Appeal Assembly Decisions — Ch. 10

🔗LOCAL ASSEMBLY’S RELATIONSHIP WITH THE COMMUNITY

The community, as distinguished from the individual and the institutions, assumes its own character and identity as it grows in size.… A community is of course more than the sum of its membership; it is a comprehensive unit of civilization composed of individuals, families and institutions that are originators and encouragers of systems, agencies and organizations working together with a common purpose for the welfare of people both within and beyond its own borders; it is a composition of diverse, interacting participants that are achieving unity in an unremitting quest for spiritual and social progress….

As we have said in an earlier message, the flourishing of the community, especially at the local level, demands a significant enhancement in patterns of behavior: those patterns by which the collective expression of the virtues of the individual members and the functioning of the Spiritual Assembly are manifest in the unity and fellowship of the community and the dynamism of its activity and growth. This calls for the integration of the component elements—adults, youth and children—in spiritual, social, educational and administrative activities; and their engagement in local plans of teaching and development. It implies a collective will and sense of purpose to perpetuate the Spiritual Assembly through annual elections. It involves the practice of collective worship of God. Hence, it is essential to the spiritual life of the community that the friends hold regular devotional meetings in local Bahá’í centers, where available, or elsewhere, including the homes of believers.
The Universal House of Justice, from the Ri ḍ ván 1996 message to the Bahá’ís of the World

In order to avoid division and disruption, that the Cause may not fall a prey to conflicting interpretations, and lose thereby its purity and pristine vigor, that its affairs may be conducted with efficiency and promptness, it is necessary that every one should conscientiously take an active part in the election of these Assemblies, abide by their decisions, enforce their decree, and cooperate with them wholeheartedly in their task of stimulating the growth of the Movement throughout all regions. The members of these Assemblies, on their part, must disregard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Bahá’í Community and promote the common weal.
Shoghi Effendi, from a letter dated March 12, 1923, in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 41

[T] he importance of the Bahá’í administration is its value in serving as a facilitator of the emergence and maintenance of community life in a wholly new mode, and in catering to the requirements of the spiritual relationships which flow from love and unity among the friends. This touches upon a distinguishing characteristic of Bahá’í life which such spiritual relationships foster, namely, the spirit of servitude to God, expressed in service to the Cause, to the friends and to humanity as a whole. The attitude of the individual as a servant, an attitude preeminently exemplified in the life and person of ‘Abdu’l

- Bah á , is a dynamic that permeates the activities of the Faith; it acquires collective, transformative force in the normal functioning of a community. In this regard, the institutions of the Faith stand as channels for the promotion of this salient characteristic….

The appearance of a united, firmly based and self-sustaining community must be a major goal of a Spiritual Assembly. Composed of a membership reflecting a diversity of personalities, talents, abilities and interests, such a community requires a level of internal interaction between the Assembly and the body of the believers based on a commonly recognized commitment to service, and in which a sense of partnership based on appreciation of each other’s distinctive sphere of action is fully recognized and unfailingly upheld, and no semblance of a dichotomy between the two appears. In such a community leadership is that expression of service by which the Spiritual Assembly invites and encourages the use of the manifold talents and abilities with which the community is endowed, and stimulates and guides the diverse elements of the community toward goals and strategies by which the effects of a coherent force for progress can be realized.

… by appreciating the nature of the power of action which they [the friends] possess, you will be able to gauge how best to guide and direct them. A wide latitude for action must be allowed them, which means that a large margin for mistakes must also be allowed. Your National Assembly and the Local Assemblies must not react automatically to every mistake, but distinguish between those that are self-correcting with the passage of time and do no particular harm to the community and those which require Assembly intervention. Related to this is the tendency of the friends to criticize each other at the slightest provocation, whereas the Teachings call upon them to encourage each other. Such tendencies are of course motivated by a deep love for the Faith, a desire to see it free of any flaw. But human beings are not perfect. The Local Assemblies and the friends must be helped through your example and through loving counsel to refrain from such a pattern of criticism, which stunts the growth and development of the community.
The Universal House of Justice, from a letter dated May 19, 1994, to the National Spiritual Assembly of the United States

A Local Spiritual Assembly maintains a keen interest in learning how best to advance the community-building work within its jurisdiction, and as such it consults regularly with friends involved in coordinating endeavours in the cluster. It follows closely the development of any centres of intense activity in the locality, especially by offering support to the teams of believers who have emerged there and are stimulating the process of growth. In general, the more the intensification of activity requires organizational arrangements at the level of the locality or in parts of the locality—say, arranging campaigns of home visits, accompanying families who are holding devotional meetings, or encouraging them to form groups to work together—the more prominent the role that can be assumed by the Local Assembly in this regard.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

🔗See also:

Responsibilities of the Local Spiritual Assembly — Ch. 3

Learning to Release the Society-Building Power of the Faith — Ch. 3

Protection of the Cause — Responsibility of the Institutions — Ch. 9

Assembly’s Twofold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Assembly’s Responsibility to Administer Justice — Ch. 10

Assembly to Educate on All Laws and Ordinances — Ch. 10

🔗Local Assembly’s Relationship with Bahá'í Groups and Isolated Believers outside Its Jurisdiction

Local Spiritual Assemblies may carry out projects and develop relationships with Bahá'í groups and isolated believers in their vicinity independently of cluster activities. Groups and isolated believers may enlist the assistance of nearby Spiritual Assemblies, inviting them to adopt their communities as extension teaching goals, although these activities in no way confer on the Assembly jurisdiction over these communities.

Groups and isolated believers are free to seek administrative assistance from any nearby Local Spiritual Assembly or may turn to the National Spiritual Assembly, if they wish, but they do not handle matters of personal status. Should the National Assembly learn of a situation involving an isolated believer or group that requires administrative attention, it may ask a Local Spiritual Assembly to handle the matter.

🔗RELATIONSHIPS AMONG THE INSTITUTIONS AND AGENCIES OF THE ADMINISTRATIVE ORDER

The institutions of the Administrative Order of Bahá’u’lláh, rooted in the provisions of His Revelation, have emerged gradually and organically, as the Bahá’í community has grown through the power of the divine impulse imparted to humankind in this age. The characteristics and functions of each of these institutions have evolved, and are still evolving, as are the relationships between them. The writings of the beloved Guardian expound the fundamental elements of this mighty System and make it clear that the Administrative Order, although different in many ways from the World Order which it is the destiny of the Bahá’í Revelation to call into being, is both the “nucleus” and “pattern” of that World Order. Thus, the evolution of the institutions of the Administrative Order, while following many variants to meet changing conditions in different times and places, should strictly follow the essential principles of Bahá’í administration which have been laid down in the Sacred Text and in the interpretations provided by ‘Abdu’l-Bahá and the Guardian.
The Universal House of Justice, from a message dated May 30, 1997, to all National Spiritual Assemblies

As you are well aware, the Administrative Order is being developed under the direction and supervision of the Universal House of Justice. As the interests of the Cause decree, the House of Justice provides elaboration of the functions assigned to Spiritual Assemblies, Regional Bahá’í Councils, Counsellors and Auxiliary Board members, and of the growing interaction between these various bodies. All of this occurs within the framework of the fundamental principles governing the distinction between the duties conferred on elected institutions and functions specified for institutions which operate primarily as individuals.
Letter written on behalf of the Universal House of Justice, dated February 8, 2004, to an individual believer

🔗RELATIONSHIP BETWEEN THE NATIONAL ASSEMBLY AND LOCAL ASSEMBLIES

[T] he spread of the Message …, he is firmly convinced, depends mainly on the united and combined efforts of the friends and the Assemblies. Without unity, co-operation and selfless service the friends will surely be unable to attain their goal. How can we possibly increase in number and in strength if we do not present a united front to those forces, both from without and within, which threaten to undermine the very edifice of the Cause? Unity is, therefore, the main key to success. And the best way to ensure and consolidate the organic unity of the Faith is to strengthen the authority of the Local Assemblies and to bring them within the full orbit of the National Assembly’s jurisdiction. The National Assembly is the head, and the local assemblies are these various organs of the body of the Cause. To insure full cooperation between these various parts is to safeguard the best interests of the Faith by enabling it to counteract those forces which threaten to create a breach within the ranks of the faithful.
Letter written on behalf of Shoghi Effendi, dated September 20, 1933, to an individual believer, in The Compilation of Compilations,

Vol. II , no. 1515

They [the National Spiritual Assembly] should, within the limits imposed upon them by present-day circumstances, endeavor to maintain the balance in such a manner that the evils of over-centralization which clog, confuse and in the long run depreciate the value of the Bahá’í services rendered shall on one hand be entirely avoided, and on the other the perils of utter decentralization with the consequent lapse of governing authority from the hands of the national representatives of the believers definitely averted.
Shoghi Effendi, from a letter dated October 18, 1927, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 142

Local activities should always be subordinated to those of a national character and importance. This is intended not to minimize the role of the local assembly in the administrative order, but to establish and ensure a sane relationship between that body and the national organism of the Cause.
Letter written on behalf of Shoghi Effendi, dated May 10, 1934, to a National Spiritual Assembly

Just as the individual believers are bound to support and sustain their spiritual assembly, for the preservation of the unity of the Faith and the strengthening of its as yet embryonic World Order, so must the local assemblies obey and sustain their national representatives. The closer the cooperation between the local and national assemblies, the greater will be the power and radiance which can and must stream forth from these institutions to the suffering ranks of humanity.
Letter written on behalf of Shoghi Effendi, dated July 29, 1942, to a Local Spiritual Assembly, in The Local Spiritual Assembly: A

Compilation Prepared by the Research Department of the Universal House of Justice , no. 49

🔗See also:

Interdependence of the Elected and the Appointed — Ch. 1

🔗RELATIONSHIP BETWEEN THE AUXILIARY BOARDS AND THE LOCAL ASSEMBLY

The Administrative Order conceived by Bahá’u’lláh accomplishes its divinely ordained purpose through a system of institutions, each with its defined sphere of action.… Legislative, executive and judicial authority over the affairs of the Bahá’í community is exercised by Local and National Spiritual Assemblies….

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), pp. 1-2

The attitude of the Counsellors [and their Auxiliaries] and the … Spiritual Assemblies towards each other is not motivated by a legalistic application of the rules of their functional relationship. The discharge of joint responsibilities is only possible within the framework of the spiritual requisites for all successful Bahá’í relationships. Interactions between the two institutions flourish in an atmosphere of love and according to the dictates of genuine respect. Bahá’u’lláh’s admonition is highly instructive in this regard; He says: “Abase not the station of the learned in Bahá and belittle not the rank of such rulers as administer justice amidst you.”

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 16

At the heart of the community must function a strong Local Spiritual Assembly. When a community is blessed with such an institution, the earnest collaboration between the Auxiliary Board members and the Local Assembly generates the dynamics of a joyous and active life conducive to spiritual transformation and systematic growth. Together, while each works within the sphere of activity assigned to it, these institutions create an atmosphere of learning and disciplined behaviour, characterized by patience and forbearance toward mistakes. They build and maintain unity of thought and action in an environment free of excessive criticism, of backbiting, of conflict and contention, which at the same time welcomes the expression of concern on the part of every believer. Through wise counsel and loving support, they educate the friends to hearken to the Assembly’s decisions and to align their behavior with the exigencies of harmonious community life.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 21

Anotable strength of your [the Auxiliary Board’s] office is that it connects the believers with the different levels of Bahá’í administration and reinforces the spirit of cooperation that binds them together. You have a vital duty to help raise consciousness of the purpose of Bahá’í administration and to assist with the establishment and proper functioning of new Local Spiritual Assemblies. You keep the friends connected with the plans and projects of Bahá’í institutions operating at the local, regional, and national levels. Ultimately, you strengthen the connection between the friends and the Universal House of Justice by encouraging and leading the study of messages as they emerge. The believers look to you for a sound understanding of the Plan and for a courageous example of how to put its provisions into effect, especially in teaching the Faith. Your strong familiarity with the reality of circumstances in various clusters, combined with your thorough grasp of what is required for the Cause to advance, puts you in an ideal position to make thoughtful, creative, and timely contributions to consultations about how to release the society-building power of the Faith in every setting.
The Universal House of Justice, message dated January 3, 2022, to the Auxiliary Board members throughout the world

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 14

Auxiliary Board members do not direct Local Spiritual Assemblies or individual believers in their activities, but are entirely free to make suggestions and recommendations they judge wise and necessary. Further, they help Local Assemblies to achieve the level of spiritual unity, activity and development enjoined in the writings. It falls on the Auxiliary Board members to build up a warm and loving relationship with Local Spiritual Assemblies and believers so that they will spontaneously turn to them for advice and assistance.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 40

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), pp. 40-41

Regular contact with Local Spiritual Assemblies in the area assigned to an Auxiliary Board member is an indispensable requirement of his or her functioning. In most areas, frequent consultations are only possible through assistants. The nature of these consultations, of course, depends on the tasks that the assistant is carrying out on behalf of the Auxiliary Board member.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 18

In a community where the Local Assembly is at the very early stages of its development, the role of the assistants in promoting the establishment of study groups, devotional meetings, classes for the spiritual education of children, and the Nineteen Day Feast is even more crucial. Further, Auxiliary Board members give attention to strengthening the Local Spiritual Assemblies, helping them to master the art of consultation, to gain confidence in making decisions, to adhere courageously to principle, and to learn how to mobilize the friends in unified action.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 22

The plans of action that Regional Councils, Area Teaching Committees and Local Spiritual Assemblies devise … need to go beyond the mere enumeration of goals to include an analysis of approaches to be adopted and lines of action to be followed. Indeed, at this level, planning and implementation must go hand in hand. If learning is to be the primary mode of operation in a community, then visions, strategies, goals and methods have to be re-examined time and again. As tasks are accomplished, obstacles removed, resources multiplied and lessons learned, modifications have to be made in goals and approaches, but in a way that continuity of action is maintained.

The involvement of the Auxiliary Board members in this process of design and implementation is multifaceted. They contribute to deliberations in which the world-wide aims and accomplishments of the Faith are analysed, the condition of society and the forces operating within it are examined, opportunities and needs are detected. They bring their knowledge of the Faith to bear on consultations that generate shared vision and strategies for growth. Their familiarity with the friends and their talents, particularly as these are developed through the efforts of the training institute, enables them to draw attention to the characteristics of plans of action that are realistic and within the grasp of the believers. The network of assistants they each can name provides them with the means for stimulating activity at the local level and following it to completion.

And above all, the love and respect in which they are held create for them the opportunity to act as standard-bearers and lead the community in action.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 24

An Auxiliary Board member may invite the members of a few neighbouring Local Spiritual Assemblies within his or her area of responsibility to a conference for consultation on projects or problems affecting them.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p 44

All of this opens thrilling opportunities for Local Spiritual Assemblies. Theirs is the challenge, in collaboration with the Auxiliary Board members who counsel and assist them, to utilize the energies and talents of the swelling human resources available in their respective areas of jurisdiction both to create a vibrant community life and to begin influencing the society around them.
The Universal House of Justice, from a message dated January 17, 2003, to the Bahá’ís of the World

When a Local Spiritual Assembly begins to function properly, it does not mean it can dispense with the service and work of Auxiliary Board members and their assistants, who can and should continue to provide stimulation and inspiration not only generally to the Assembly and local Bahá’í activities, but to individual believers as well.
Letter written on behalf of the Universal House of Justice, dated June 9, 1980, to an individual believer, in Lights of Guidance , no. 147

Facilitating the Flow of Guidance, Information, and Funds — Collaboration between Elected and Appointed Institutions Essential to Flow — Ch. 3

Operating Principles of the Local Spiritual Assembly — Consultation — Consultation and Decision-Making in Collaboration with Other Institutions and Agencies — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Attendance by Non-Assembly Members — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Protection of the Cause — Responsibility of the Institutions — Ch. 9

🔗Referring Matters to Auxiliary Board Members

In general, it is not the task of Auxiliary Board members, but rather that of the Spiritual Assemblies, to deal with the personal problems of individuals and conflicts between them and with disciplinary matters. However, the Auxiliary Board members and their assistants are vital elements of the Bahá’í Administrative Order, with functions which include the counselling of believers. If a believer approaches an Auxiliary Board member or an assistant with a personal matter, it is for the Board member or assistant to decide whether to give advice or ask the believer to turn to the Spiritual Assembly.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001) , p. 41

The question has been raised as to how Local Spiritual Assemblies and individual believers are to know which matters they should refer to which Auxiliary Board member. We feel that this will be worked out at the local level in the light of experience, and that meanwhile the Assemblies and believers should not concern themselves unduly about it. They should feel free to refer to either Board, and if the Auxiliary Board member feels that the matter would better have been referred to his colleague, he can either himself pass the question on, or suggest the different approach to the Assembly or believer.
The Universal House of Justice, from a letter dated October 10, 1976, to the International Teaching Center, in Lights of Guidance , no. 1111

🔗Counselors and Auxiliary Board Members Determine Manner of Support

National and Local Spiritual Assemblies cannot give any directions to Auxiliary Board members, much as they depend upon their services.… These few limitations on the mode of interaction enhance collaboration between the institution of the Counsellors and Spiritual Assemblies.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001) , p. 17

While the Counsellors and their Auxiliary Boards, in addition to the discharge of their specific responsibilities, will support the initiatives adopted by a National Spiritual Assembly, the Assembly should recognize that the Counsellors must be free to determine, according to their own best judgment, in what manner that support will be given. There is a great difference between the functions of national committees and Auxiliary Board members in this respect. Whereas the committees may be required by the Assembly to follow particular procedures, Auxiliary Board members are not similarly bound; yet they should not act in a manner that undermines the operations of the National Assembly or its agencies. This does not mean that Auxiliary Board members may not decide, upon request or not, to participate in the execution of a particular programme or educational project devised by a national committee, or even to contribute towards the conceptualization and fruition of the project. It does mean, however, that their prerogative to proceed within a wider latitude than that accessible to the national committee should be respected.

By working at the grassroots of the community, an Auxiliary Board member is often able to satisfy a need not being met by any national or local programme, but which if dealt with by the Auxiliary Board member will better equip the local friends to achieve the established goals of the community. Such a flexibility on the part of the Auxiliary Board member in dealing with immediate situations, such a freedom for independent action, should be taken for granted by all concerned.
The Universal House of Justice, from a letter dated May 19, 1994, to the National Spiritual Assembly of the United States, in Rights and Responsibilities: The Complementary Roles of the Individual and Institutions , pp. 33-34

🔗Circumstance in which Auxiliary Board Members May Serve Temporarily as Assembly Members

As with the Counsellors, should the membership of a community drop to nine, an Auxiliary Board member may serve temporarily on the Local Spiritual Assembly, and as an officer if elected, until a replacement is available. An Auxiliary Board member need not ask for permission to serve on a Local Assembly under these circumstances, but should notify the Board of Counsellors accordingly.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001) , pp. 36-37

🔗When Assistants Serve as Assembly Members

Assistants who are members of a Spiritual Assembly, Regional Council, or committee do not function as assistants in the context of that membership, and they have the same duty to observe the confidentiality of its consultations as does any other member.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001) , p. 37

An assistant can, of course, be a member of a Local Spiritual Assembly, but his task here as an assistant is to help the Spiritual Assembly to function harmoniously and efficiently in the discharge of its duties and this will hardly succeed if he gives the Assembly the feeling that he is reporting privately everything it does to the Auxiliary Board member. He should, on the contrary, do all he can to foster an atmosphere of warm and loving collaboration between the Local Assembly and the Board member.
Letter written on behalf of the Universal House of Justice, dated August 2, 1982, to a National Spiritual Assembly

🔗Assembly Meeting Minutes May Be Shared with Auxiliary Board Members

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001) , p. 39

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

🔗RELATIONSHIP BETWEEN THE REGIONAL BAHÁ’Í COUNCIL AND THE LOCAL ASSEMBLY

The main task of a Regional Bahá’í Council is to devise and execute expansion and consolidation plans in close collaboration with the Local Spiritual Assemblies and the believers within its area of jurisdiction. Its goal is to create strong Local Spiritual Assemblies which will be the focal centres of Bahá’í activity, will exercise their vitally important role in the development of the Faith and will demonstrate their ability to regulate the affairs of their local communities.

“The Establishment of Regional Bahá’í Councils in Certain Countries, Their Characteristics and Functions,” enclosure to a message from the Universal House of Justice, dated May 30, 1997, to National Spiritual Assemblies, in Turning Point, Selected Messages of the Universal House of Justice and Supplementary Material, 1996-2006 , par. 14.22-14.23

It goes without saying, where Local Spiritual Assemblies are strong, they would be fully involved in all aspects of the processes of planning and implementation at the level of the cluster. But this in no way diminishes the significant role that the Regional Councils must play. Each Council has to communicate the details of its plan to the friends, help the clusters develop the capacity to implement increasingly more complex programs of growth, see to it that the regional institutes serve the needs of each cluster, and provide the means for the exchange of ideas and methods. For the Councils to carry out these challenging tasks, your National Assembly must ensure that they are empowered to advise and urge Local Spiritual Assemblies on matters of growth and to coordinate collaboration among them.
Letter written on behalf of the Universal House of Justice, dated December 12, 2001, to a National Spiritual Assembly

Efforts are already under way for the further development of the Regional Councils and the strengthening of their administrative systems. As the conditions of the Faith differ across the many regions, naturally the capacities and responsibilities of the Councils will also differ, and much experience can be gathered from those at the front ranks of the learning process. Practical considerations, such as the establishment of a suitable office, the use of properties, and the implementation of sound financial practices, will require attention. But increasingly, in addition to the expanding demands of community building, new responsibilities for social action, involvement in the discourses of society, and work with Local Spiritual Assemblies will emerge that require strengthening of the capacity of the Councils to facilitate a process of learning in their regions, as well as ongoing guidance and support from you and the Counsellors.
Letter written on behalf of the Universal House of Justice, dated March 20, 2023, to the National Spiritual Assembly of the United States

🔗See also:

Regional Bahá’í Council — Ch. 1

Learning to Release the Society-Building Power of the Faith — Promoting the Expansion and Consolidation of the Bahá’í Community — Ch. 3

🔗RELATIONSHIP BETWEEN THE CLUSTER AGENCIES AND THE LOCAL ASSEMBLY

[T] he Area Teaching Committee … is engaged in a more thorough reading of circumstances in the whole cluster: on the one hand, accurately assessing the capacities of the community and the effects being produced by sustained growth, and on the other, understanding the implications of various social realities for community building in the long term. In the plans it makes each cycle, the Committee relies heavily on those shouldering the greatest share of the work of expansion and consolidation, but given that the number of those connected in some way with the pattern of activity is now large, a variety of questions become more pressing: how to mobilize the entire company of believers in support of teaching goals; how to organize systematic home visits to the friends who would benefit from deepening and discussions that connect them with the community; how to strengthen spiritual bonds with the parents of children and junior youth; how to build on the interest of those who have shown goodwill towards the Faith but have yet to take part in its activities. Promoting the widespread holding of devotional meetings is another concern, so that hundreds of people, eventually thousands, are engaged in worship in the company of their households and their neighbours. Ultimately, of course, the Committee looks to continually extend the reach of the community’s endeavours so that more and more souls become acquainted with the message of Bahá’u’lláh. In managing the complexities involved in its own work—which includes gathering and analysing statistical data, as well as a diversity of other tasks—the Committee draws on the help of individuals beyond its own members. These complexities also require increasingly close collaboration with Local Spiritual Assemblies.

For its part, and in response to growing numbers attending activities, the Local Assembly is enhancing its capacity to discharge the many responsibilities it carries on behalf of an expanding community. It seeks to create an environment in which all feel encouraged to contribute to the community’s common enterprise. It is eager to see the cluster agencies succeed in their plans, and its intimate familiarity with the conditions in its area enables it to foster the development of interacting processes at the local level. With this in mind, it urges the wholehearted participation of the friends in campaigns and meetings for reflection, and it provides material resources and other assistance for initiatives and events being organized in the locality. The Assembly is also attentive to the need for new believers to be nurtured sensitively, considering when and how various dimensions of community life are to be introduced to them. By encouraging their involvement in institute courses, it aims to ensure that from the very beginning they regard themselves as protagonists in a noble endeavour to build the world anew.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

The development of Assemblies in relation to the teaching work is progressing through their direct support for individual initiative and cluster activities, their interaction with institutions operating at the cluster level, and the guidance and support they receive from Regional Councils.
Letter written on behalf of the Universal House of Justice, dated January 5, 2006, to a National Spiritual Assembly

As the Assembly consults on such tangible matters and learns to nurture the process of growth lovingly and patiently, its relationship with the Area Teaching Committee and the training institute gradually becomes cemented in a common purpose.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

The Regional Bahá’í Councils … direct and coordinate the work of cluster agencies, as well as ensure the collaborative involvement of Local Spiritual Assemblies in cluster and core activities.
Letter written on behalf of the Universal House of Justice, dated January 5, 2006, to a National Spiritual Assembly

Consider, for example, the multiplication of children’s classes.… The regional institutes are charged with the responsibility for the implementation and management of the classes, and they require a wide degree of latitude to train the teachers, deploy resources, and collaborate with Local Spiritual Assemblies.
Letter written on behalf of the Universal House of Justice, dated October 19, 2005, to a National Spiritual Assembly

Learning to Release the Society-Building Power of the Faith — Promoting the Expansion and Consolidation of the Bahá’í Community — Ch. 3

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Insurance — Ch. 5

🔗THE LOCAL ASSEMBLY’S RELATIONSHIP WITH THE WIDER SOCIETY

The community must become imbued with a sense of mission and the Assembly grow in awareness of its role as a channel of God’s grace not only for the Bahá’ís but for the entire village, town or city in which it serves.
The Universal House of Justice, from a message dated December 26, 1995, to the Conference of the Continental Boards of Counsellors

… The Assembly must learn to interact with social and political structures in the locality, gradually raising consciousness of the presence of the Faith and the influence it is exerting on the progress of the village.

… As [Local Spiritual Assemblies] increasingly manifest their latent capacities and powers, their members will come to be seen by the inhabitants of each village as “the trusted ones of the Merciful among men”. Thus will these Assemblies become “shining lamps and heavenly gardens, from which the fragrances of holiness are diffused over all regions, and the lights of knowledge are shed abroad over all created things. From them the spirit of life streameth in every direction.”
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

Bahá’ís endeavour, whether as individuals or as a community, to put into practice the command of Bahá’u’lláh: “They that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations.” It is through “association and meeting”, ‘Abdu’l-Bahá has explained further, that “we find happiness and development, individual and collective.” “That which is conducive to association and attraction and unity among the sons of men”, He has written in this connection, “is the means of the life of the world of humanity, and whatever causeth division, repulsion and remoteness leadeth to the death of humankind.” Even in the case of religion, He has made it clear that it “must be the cause of love and fellowship. Should religion become the cause of contention and enmity, its absence is preferable.” So it is that Bahá’ís do their utmost at all times to heed the counsel of Bahá’u’lláh, “Shut your eyes to estrangement, then fix your gaze upon unity.” “That one indeed is a man”, He exhorts His followers, “who, today, dedicateth himself to the service of the entire human race.” “Be anxiously concerned with the needs of the age ye live in,” is His admonition, “and centre your deliberations on its exigencies and requirements.” “The supreme need of humanity is cooperation and reciprocity,” ‘Abdu’l-Bahá has indicated. “The stronger the ties of fellowship and solidarity amongst men, the greater will be the power of constructiveness and accomplishment in all the planes of human activity.” “So powerful is the light of unity”, Bahá’u’lláh declares, “that it can illuminate the whole earth.”

The initial stirrings of grassroots social action begin to be seen in a cluster as the availability of human resources increases and capacity for a wider range of tasks develops…. Where conditions are propitious, Local Spiritual Assemblies will need to be encouraged to learn how best to cultivate new, fledgling initiatives and to foster efforts that show promise. In some cases, the needs associated with a particular field of endeavour will warrant the establishment of a Bahá’í-inspired organization, and we anticipate the appearance of more such organizations during the coming Plan….

Closely connected with the capacity for engaging in social action is a capacity for contributing to the discourses of society.… In relation to the release of the society-building power of the Faith at the grassroots, it is a capacity that comes into greater demand as closer association with a population, brought about through the work of expansion and consolidation, leads to increased consciousness of an area’s prevailing social problems, as well as of the aspirations of its people to overcome them. As the number of those participating in community-building activities rises, so does the need for the Bahá’í community to offer, as a unified body, its considered perspective on obstacles to social progress and on issues that weigh on the minds and spirits of those with whom it interacts. This has particular implications for Local Spiritual Assemblies. In places where the activities of the Plan have attained a degree of prevalence, the Assembly begins to be viewed more widely as a source of moral insight. Over time, efforts to contribute to societal discourses become more systematic, and Bahá’ís become adept at helping those around them to engage constructively in a discourse and find consensus. Opportunities are sought out to share the perspectives of the Faith with community leaders and figures in authority, and spaces are created in which representatives of various groups and interests can be assisted to reach a common point of view through consultation. We are pleased with the steps that have already been taken to learn how insights from the Revelation of Bahá’u’lláh and from the experience of Bahá’í communities can be brought to bear upon pressing social issues at the local level; much more is sure to be learned in this regard during the Nine Year Plan.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

Adetermination to be outward looking in the process of community building had already become an established aspect of culture in many, many places; it has now blossomed, in a rising number of communities, into a sense of real responsibility for the spiritual and material progress of larger and larger groups within society, well beyond the membership of the Bahá’í community itself. The efforts of the friends to build communities, to engage in social action, and to contribute to the prevalent discourses of society have cohered into one global enterprise, bound together by a common framework for action, focused on helping humanity to establish its affairs on a foundation of spiritual principles.
The Universal House of Justice, from the Ri ḍ ván 2022 message to the Bahá’ís of the World

External Issues — Disasters — Disaster Preparedness —- Ch. 14

External Issues — Political Non-Involvement and Obedience to Government — Ch. 14

🔗PUBLIC AFFAIRS/EXTERNAL AFFAIRS

Public affairs, also called external affairs, refers to the development and management of the relationships of the Bahá'í community with governments, organizations of civil society, prominent people, media, and the public. Public affairs work is conducted by the elected institutions of the Faith on behalf of the Bahá'í community. This assures that the public face of the Faith is consistent, dignified, and accurately portrays Bahá'í principles.

Bahá’í positions on, and engagement in, issues of global concern are determined by the Universal House of Justice; issues of national concern by National Spiritual Assemblies; and issues of local concern by Local Spiritual Assemblies. Bahá’í institutions are responsible for the Faith’s relations with the public. Individual believers should contact the appropriate Bahá’í institution before acting as a representative of the Faith to other organizations or contacting the media or government agencies as Bahá’ís.

Individual Bahá'ís may participate, in the course of their professional, academic, or personal pursuits, in all manner of gatherings during which they will be eager to share the spirit and teachings of the Faith with others. This is greatly encouraged and indeed forms part of each individual’s sacred obligation to impart the teachings of the Faith through both direct and indirect means. However, these activities do not constitute public affairs activities because these individuals are not representing the Bahá’í community or presenting the official Bahá’í position on an issue.

The Bahá'í community at large has many opportunities to address issues of societal concern, and local Bahá'í communities are frequently asked their views on matters under discussion by the general public. When uncertain of the Bahá'í view on a national or international issue, the friends are encouraged to contact the National Spiritual Assembly’s Office of Public Affairs for guidance. While, in some cases, it is valuable for the Bahá'í institutions to state a position on a matter of concern to the society at large, the time may not be right in others, and the Office of Public Affairs is best positioned to make this determination.

Public affairs on the local level involves the development and management of the relationships of the local Bahá'í community with local media, government, organizations (including religious and interfaith groups), and prominent local people. Local Assemblies are responsible for carrying out this work on behalf of the Bahá'í communities they represent. As with the public affairs work at the national and international levels, this assures that the public face of the Faith is consistent and dignified, and accurately portrays Bahá'í principles.

Appointing a public affairs representative or committee to be responsible for implementing the decisions of the Local Assembly pertaining to public affairs can help an Assembly systematize its public affairs efforts. Local Assemblies are also encouraged to appoint a Public Information Officer (PIO) to handle relations with the media and keep the Bahá'í community informed about initiatives of the National Assembly and the Bahá'í International Community.

Local Assemblies that wish to initiate contact with state or national figures or organizations must first seek approval from the National Assembly’s Office of Public Affairs to make sure that their initiative is consistent with national efforts. When a Local Assembly is approached by anyone other than local media or local government, it should contact the appropriate national-level office for guidance. In addition, it is always free to approach the Office of Public Affairs with questions or requests for guidance concerning local matters; this is often advisable because local Bahá’í activities must still be consistent with the positions and priorities of the National Assembly, and because local developments—particularly in certain localities—may have national implications.

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Bahá’í Delegations for Outreach to Legislators — Ch. 4

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Public Information Officer or Team — Ch. 4

External Issues — Disasters — Disaster Preparedness — Ch. 14

External Issues — Political Non-Involvement and Obedience to Government — Ch. 14

External Issues — Social Media and Internet Use — Ch. 14

Public Affairs: Policies and Guidelines (available for download from the national member services website at https://www.bahai.us/community/resources/public-affairs)

🔗Office of Public Affairs

The National Spiritual Assembly’s public affairs work is managed by its Office of Public Affairs (OPA) based in Washington, D.C. Should questions arise concerning any aspects of local, state, or national public affairs work, please feel free to contact this office by email at usnsa-opa@usbnc.org or by phone at 202-833-8990. The Office of Public Affairs manages the interaction and relationships of the U.S. Bahá’í community with the federal government, foreign embassies in the U.S., national non-governmental organizations, the media, prominent people, and the public. (State governments and state-level organizations also fall within the purview of the Office of Public Affairs.) It implements the policies and carries out the decisions of the National Assembly regarding public affairs. It educates the U.S. Bahá’í community on public affairs matters and provides guidance on behalf of the National Spiritual Assembly to the inquiries and suggestions of the U.S. Bahá'í community.

The Office of Public Affairs’ office in Washington, D.C. engages in discourse and advocacy work focused in the areas of human rights (including defending the Bahá’í community in Iran and other countries), the advancement of women, sustainable development and global prosperity, and interfaith dialogue.

The Office of Public Affairs provides guidance to Local Assemblies, communities, and individuals regarding local, state, and national public affairs issues, opportunities, and activities. It also oversees training for Regional Bahá’í Councils, Local Spiritual Assemblies, and individuals.

The document Public Affairs: Policies and Guidelines, available on the national member services website at https://www.bahai.us/community/resources/public-affairs, contains important information and guidance for Local Assemblies to consider in approaching public affairs in their communities. Further information, materials, and resources related to public affairs can be found at http://publicaffairs.bahai.us.

🔗INTERACTING WITH GOVERNMENT

It is not the practice of Bahá’í institutions to take positions on the political decisions of governments. When questions arise as to whether a particular action is political in nature, it would be left to the National Spiritual Assembly to make that determination.
Letter written on behalf of the Universal House of Justice, dated February 5, 2020, to an individual

As the House of Justice has previously indicated, Bahá’ís respect those who, with noble intentions, choose to engage in political activity. However, Bahá’ís believe that, for themselves, being drawn into such conflicts would be futile and would only perpetuate the culture of contest deranging human affairs; it would also divide the community and prevent it from making any significant contribution to the betterment of the world.
Letter written on behalf of the Universal House of Justice, dated March 30, 2018, to two believers

The world around us is seething with unrest caused by the conflicting interests of governments, peoples, races and individuals. Each of these contending parties has some good and some evil on its side, and, whereas we will unhesitatingly uphold Bahá’í principles, we will never become embroiled in these internecine conflicts by identifying ourselves with one or other of the parties, however much in our hearts we may sympathize with its aims.
Letter written on behalf of the Universal House of Justice, dated August 18, 1985, to a National Spiritual Assembly

There may be situations in which significant questions being considered by a government are so intimately related to fundamental principles of our Faith, and the conditions are such, that the maintenance of strict neutrality on the part of the Bahá’í community would not be in the best interests of either the Faith or society. Awareness of this probability should, however, not cause the friends to go at a tangent and take such sensitive matters into their own hands. In any such situation the National Spiritual Assembly must weigh carefully the consequences, pro and con, of any contemplated action and carry out its decision, preferably with the foreknowledge and consent of the House of Justice. The friends must learn to appreciate this new situation, to acquiesce to the prerogative of their elected institutions to decide on questions involving or affecting relations with their governments, and evince confidence in the incontrovertible promise of Bahá’u’lláh to protect His community.

Considering the unusual challenges facing National Spiritual Assemblies, particularly resulting from the persecutions in Iran and the issuance of the Peace Statement, the Universal House of Justice will surely continue to guide these institutions to relate to their governments in ways which will preserve the essentials of the policy of noninvolvement in politics.
Letter written on behalf of the Universal House of Justice, dated June 23, 1987, to an individual believer

It is perfectly in order for Bahá’í institutions to present the Bahá’í view or recommendations on any subject of vital interest to the Faith which is under the consideration of a government, if the governmental authority itself invites such a submission, or if it is open to receive recommendations. The Bahá’í Assemblies should, however, refrain from bringing pressure to bear on the authorities in such matters, either separately or in concert with others. The Bahá’ís will submit their views, if permissible, expressing them as cogently and forcefully as the occasion warrants, but will not go beyond this to the stage of pressing the authorities to adopt these views. Moreover, when considering whether or not it is wise to make such a submission on any particular matter, the Bahá’í Assembly concerned must take care that it will not diffuse the energies of the Community or divert its resources by making submissions unless the interests of Faith demand it. Likewise the Assembly must ensure that it does not, by any minute and detailed analysis of a situation, “needlessly alienate or estrange any government or people”, or involve the Faith in “the base clamourings and contentions of warring sects, factions and nations.”
The Universal House of Justice, from a letter dated November 21, 1971, to an individual believer

The principle of non-involvement in partisan political activities does not imply that the Bahá’í community does not relate to governments, as there are times when, whether for reasons of defending its persecuted members or of responding to opportunities to be of service, it is appropriate to do so. However, this is done on the level of the institutions of the Faith, not by individual Bahá’ís. Whenever there is any question as to whether a particular course of action a Local Assembly is considering may constitute political involvement, the Local Assembly should contact the National Spiritual Assembly’s Office of Public Affairs for guidance. The Office of Public Affairs can be reached by email at usnsa-opa@usbnc.org or by phone at 202-833-8990.

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Public Information Officer or Team — Ch. 4

External Issues — Disasters — Disaster Preparedness— Ch. 14

External Issues — Political Non-Involvement and Obedience to Government — Ch. 14

Public Affairs: Policies and Guidelines (available for download from the national member services website at https://www.bahai.us/community/resources/assembly-references)

🔗LEGAL ASPECTS OF LOCAL ASSEMBLY FUNCTIONING

🔗Incorporation is Legal Foundation for Local Spiritual Assemblies

It is surely very important to give the local Spiritual Assemblies some legal standing, for as the Cause progresses and its adherents increase, they will be confronted with duties they cannot even imagine at present. Not only will they have to make contracts for acquiring halls for their meeting place, but also they will be obliged to create new institutions to care for their sick, poor, and aged people. We hope that before long the Bahá’ís will even afford to have schools that would provide the children the intellectual and spiritual education as prescribed in the Writings of Bahá’u’lláh and the Master.

For such duties that will naturally devolve upon the local Spiritual Assemblies there will be an increasing need for a legal standing. They will have to be considered as a legal person with the power of making binding contracts.
Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 48

The legal standing available to a Local Spiritual Assembly is incorporation. Assemblies are currently advised to incorporate when the community attains a membership of fifteen or more active, permanent (not student or other transient) adults who reside in the community for more than six months of every year.

🔗Incorporation Limits Legal Liability

When a Local Spiritual Assembly becomes incorporated, a legal entity, the “corporation,” comes into being that has a legal existence apart from the individual members of the Assembly. This legal entity can hold property and enter into contracts. When the corporation incurs a legal debt, the corporation becomes the liable party, rather than the Assembly members. If the proper legal steps are taken, the Assembly members would be insulated from personal liability. In general, incorporation limits the legal liability for the debt obligation to the assets of the corporation.

🔗Use of Corporate Name Protects Members

It is crucial that the incorporation of each Assembly is done correctly and that its status as a corporation is clearly conveyed in all communications. It is important to include in all agreements that the Assembly is a corporation and the name of the state in which the incorporation is registered. If the Assembly has adopted the word “incorporated” or “Inc.” in its legal name, then it is very important to use that word on its stationery letterhead and in all agreements that it enters into. It should also be included on Assembly minutes. Failure to do so may remove from the members of the Assembly the protection which the incorporation might have afforded.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Outgoing Correspondence — Letterhead — Ch. 4

🔗Steps of Incorporation

Incorporated Assemblies must meet certain legal requirements to maintain their corporate status. These requirements vary from state to state.

In order to incorporate, the Local Spiritual Assembly should contact the Legal Office of the National Spiritual Assembly (legal@usbnc.org, 847-733-3576) for instructions. The Local Assembly should then hire an attorney. Normally, the Assembly is also required by law to choose an individual to act as the Registered Agent for the Assembly. The Registered Agent will act as the recipient of any official mail or legal notice the Assembly may receive from the state and will be the person to whom the state’s annual report form will be mailed each year. This individual may be a member of the Assembly or another trusted individual.

After the legal documents have been submitted to the National Assembly and approved, they can be filed with the appropriate state agency. A copy of the final documents—with the official acknowledgment (i.e., certificate, seal or stamp) that they were filed by the state and the name and address of the attorney—should be sent to the National Assembly’s Legal Office for its records.

Given the importance of incorporation and the many complicated issues involved, it is important that Assemblies consult with an attorney to make sure that incorporation is done correctly and that the Assembly follows the proper procedures to maintain the protection offered by incorporation. Issues related to this are not limited to those touched upon here.

🔗Legal Requirements for Maintaining Incorporation

An incorporated Assembly should consult an attorney who can familiarize it with the state’s requirements for maintaining active corporate status. Typically, a state requires the filing of an annual form prescribed by the state to confirm active corporate status. This form is normally submitted to the state office that maintains records for corporations. The reporting forms vary from state to state, but generally require the names and physical addresses of the Assembly’s officers and directors and an affirmation that the Registered Agent’s name and physical address has not changed. Payment of an annual report fee may also be required.

The Registered Agent acts as the recipient for any official mail or legal notice for the Assembly from the state and is the person to whom the state’s annual report form will be mailed each year. As such, it is important to maintain accurate information for the Registered Agent. If there has been a change of address or a change in Registered Agent, the Assembly will need to follow the procedure for changing the name and/or address of the Registered Agent.

Incorporated Assemblies should find out if the state in which they are located requires that the Assembly submit some other form of annual reporting or other regular filings to maintain their incorporated status. The necessary forms the Assembly will need to fill out for this purpose should be available from the state government. Local Assemblies are not required to submit the annual reports they prepare for their Bahá’í communities’ Annual Meetings.

🔗Status of Incorporation May Affect Events Sponsored by Assembly

It is advisable for Assemblies to consider their incorporation status as they contemplate sponsorship of events. When an event is sponsored in the name of an incorporated Assembly rather than in the name of an Assembly member, the potential legal liability of the Assembly members may be limited. Unincorporated Assemblies may not want to undertake events with higher exposure to liability.

🔗Incorporated Status May Not Be Lost If Assembly Cannot Re-Form

The incorporated status of a Local Spiritual Assembly is not necessarily lost if it is unable to re-form. It can continue to exist even if the Assembly is not re-formed, as long as the legal requirements for maintaining corporate status continue to be met, which often include the filing of some form of annual reporting with the appropriate state office. It is recommended that corporate status be maintained whether or not the Assembly is able to re-form.

🔗Insurance Local Assemblies Covered by National Assembly’s General Liability Insurance

Since Local Spiritual Assemblies may be held responsible for accidents that occur at Assembly-sponsored activities, the National Spiritual Assembly has found it prudent to protect itself and Local Assemblies and their members against claims by extending its liability insurance coverage to Local Assemblies that do not have Bahá’í Centers. Within certain limitations, the insurance company providing the umbrella liability policy of the National Assembly covers institutionally sponsored activities at the local and regional levels, including children’s classes and other events. To help defray the additional cost, every Local Assembly is asked to pay the National Assembly a modest amount each year to the Bahá’í Services Fund. However, the coverage is provided whether or not an Assembly makes the requested payment. Additional details on this coverage are available from the Office of the Treasurer by calling 847-733-3472 or by email to finance@usbnc.org.

🔗Assembly Sponsorship Required for Insurance Coverage of Activities and Events

Sponsorship implies control over, and entails liability for, all activities of an event, even if the Local Assembly was not involved in planning all portions of the event. The only requirement for verification of Assembly sponsorship is a record of sponsorship in the Spiritual Assembly’s minutes. This record should include a description of the event and the expected audience.

🔗Communities with Bahá’í Centers Not Covered by National Assembly’s General Liability Insurance

The insurance policy of the National Spiritual Assembly does not cover communities that have a Bahá’í Center, regardless of whether the Center is rented or owned and regardless of whether events sponsored by the Local Assembly occur at the Center. Therefore, each community with a Bahá’í Center must have its own liability insurance. The insurance policy should include a provision for public liability coverage that covers all events within the Local Assembly’s jurisdiction, not just events at the Center.

For more information, consult the “Local Bahá’í Centers Technical Assistance Manual,” which is available for download from http://www.bahaicenterassistance.org/.

🔗Legal Liability for Assembly Members

All members of Local Spiritual Assemblies have responsibility and therefore legal liability for activities sponsored by their Assemblies. Members of Local Assemblies that are incorporated have various forms of limited protection from legal liability for activities sponsored by their Local Assemblies. The extent of the legal protection for members of incorporated Local Assemblies varies according to the laws of the states where they are located. Members of Local Assemblies that do not own or rent Bahá'í Centers, whether the Assemblies are incorporated or unincorporated, are protected from liability for occurrences at Local Assembly sponsored activities by the National Assembly’s public liability insurance. Additional information is available from the Office of the Treasurer by calling 847-733-3472 or emailing finance@usbnc.org.

🔗Privileged Communications in Civil Law

In most states, the law provides that certain kinds of communications between a member of a religious faith and the clergyperson of that faith are “privileged.” Privileged, in this context, means that the clergyperson receiving the communication cannot be compelled to testify in a legal proceeding as to the content of the communication without the permission of the person who communicated with him or her. In states where this privilege is recognized, Local Spiritual Assemblies (i.e., the Local Spiritual Assembly as a body, or an appointed representative or task force of the Assembly, or an individual Assembly member, if acting in an official capacity) are included under the definition of “clergyperson,” as that term is used in the law.

In general, Local Assemblies should remind friends who come to it seeking advice and spiritual counsel that, from the standpoint of Bahá'í principle, the Assembly considers all communications made with it in the course of handling personal matters to be confidential, regardless of whether they qualify as privileged under civil law. This policy fosters an atmosphere of trust and openness, which is conducive to the kind of full and frank consultation that is often required to resolve personal concerns.

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — First Meeting of Newly Elected Assembly — All Members Sign Confidentiality Agreement — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance — Attendance by Non-Assembly Members — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Minutes — Highly Confidential Items May Be Recorded and Filed Separately — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Fact-gathering — Ch. 4

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Outgoing Correspondence — Requests by Individuals for Copies of Assembly Correspondence — Ch. 4

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Electronic Communications and Web-based Applications — Email Correspondence — Caution about Sensitive Information — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch. 4

Assembly’s Responsibility to Administer Justice — Handling Disputes — Ch. 10

Responding to Violations of Bahá’í Law — General Principles — Preserving Confidentiality — Ch. 10

Behaviors Subject to Sanctions — Criminal Offenses — Assembly Must Be Careful to Conform to Civil Law — Ch. 10

Parental Consent for Marriage — Process for Determining Whether Consent Is Forfeited or Not Required — Ch. 11

Duties of the Assembly upon Receipt of Application for Divorce — Should Not Intervene without Compelling Reasons — Ch. 12

Duties of the Assembly upon Receipt of Application for Divorce — Initial Meeting when One or Both Spouses Seek a Year of Waiting — Ch. 12

Relationship of Civil Divorce to Bahá’í Divorce — Divorce Agreement, Child Support, and Custody — Financial Support — Ch. 12

🔗Definition of Privileged Communication

For a Local Spiritual Assembly to preserve its right of privileged communications, it is important for it to understand the difference between confidentiality as a general principle and its legal application in privileged communications. The specific characteristics of statements that are considered “privileged” vary from state to state, but in general, most states require that a statement have the following four characteristics in order to qualify as privileged:

The statement must have been made to a “clergyperson” (as defined above) acting in an official capacity.

The statement must have been made in the course of “discipline enjoined” by the religious faith, i.e., it must be made pursuant to a requirement of the writings, customs, or practices of that religion.

The statement must have been intended to be confidential in nature and, thus, not intended to be repeated to others.

Many courts also require that the statement be penitential in character but, since the Bahá’í writings admonish against confessing one’s sins to a clergy person to seek absolution, in states where this requirement exists, the Bahá’ís asserting the privilege would have to argue through their attorneys for an exemption from this requirement.

It should be noted that, from a legal standpoint, not all communications by individual Bahá’ís with their Local Spiritual Assemblies are considered legally privileged, even when the Assembly considers them to be confidential. Similarly, whether certain kinds of documents, minutes, books, and records are considered privileged will depend on the laws of the state. Therefore, Local Assemblies are encouraged to investigate the details of what constitutes “privileged communications” in their state’s laws.

🔗Confidential Statements Must Not Be Overheard to Preserve Privilege

One of the most important requirements in establishing the legal privilege of communications is that they are confidential. Civil law has a narrower view than the Bahá'í Faith of what is meant by confidentiality and insists that, for privilege to apply to a communication, no one else must be present other than the clergy and the person seeking guidance. For this reason, meetings held in homes or facilities where others may be present who are not Assembly members or Assembly representatives should be arranged so that these others (including children) are not able to overhear any part of the consultation.

In the case of marital counseling, state laws differ regarding whether privilege is extended to the communication that occurs in meetings of a couple with a clergyperson. Thus, in situations where a Local Assembly or its representatives plan to meet with a married couple, the Assembly should be aware of what the laws in its state are in this regard.

In states that define “privilege” narrowly as applying only to communications between a clergyperson and one individual party, the Assembly or its representatives should either meet with the husband and wife separately or ask each of them to sign an agreement not to compel anyone present at the meeting to testify or divulge anything discussed in the meeting in a legal proceeding. If the Assembly meets with the couple in each other's presence, then the communications may not be confidential, and accordingly, may not be privileged.

In other states, the legal definition of privileged communications is expanded to permit clergy to meet with a couple in each other's presence when they are seeking marital guidance. In those states, a written agreement not to compel testimony would not be necessary for legal purposes but may still be considered a good practice to impress upon the couple the expectation that their communications with the Assembly are considered privileged and confidential and not subject to use in any legal matter.

For further information about privileged communications, the National Spiritual Assembly’s Legal Office can be contacted at legal@usbnc.org or 847-733-3576.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Location of Assembly Meetings — Ch. 4

Strengthening Marriage and Family Life — Local Assembly and Community Responsibilities — Addressing Challenges in Marriage — Ch. 11

Duties of the Assembly Upon Receipt of Application for Divorce — Initial Meeting When One or Both Spouses Seek a Year of Waiting — Ch. 12

🔗If Assembly Receives Subpoena

The most common way the issue of privileged communications arises is when a member of an Assembly, usually the Secretary, is served either by mail or in person with a subpoena. A subpoena is a court order summoning a witness to appear at a certain place and time and to give testimony on any information he or she may have about a certain matter. The subpoena may also order the witness to bring any documents, books, and records related to the matter in question. If an Assembly member or Assembly representative receives such a subpoena, he or she should immediately contact the National Spiritual Assembly’s legal office for further guidance (legal@usbnc.org, 847-733-3576). It is important to do this immediately upon being served a subpoena because the subpoena will require an answer within a specific number of days. Failure to comply with a subpoena constitutes a violation of a court order and can carry sanctions.

While it will be necessary to comply with the subpoena, the Assembly will most likely be advised by the Legal Office to seek the representation of an attorney to file a motion to quash (void) the subpoena. To quash a subpoena, the Assembly’s attorney usually must prepare a memorandum of law to attach to a motion to vacate and appear in court with the subpoenaed Assembly members to argue the motion. This all requires time and legal fees unless the Assembly is fortunate to find a local Bahá’í lawyer who is willing to provide pro bono assistance. Therefore, when possible, Assemblies should try to avoid the likelihood of being subpoenaed by ensuring that in any cases in which parties wish to consult with the Assembly about a dispute or divorce, they agree at the outset to sign an agreement not to compel testimony.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Attendance by Non-Assembly Members — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Fact-Gathering — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch. 4

Duties of the Assembly Upon Receipt of Application for Divorce — Initial Meeting When One or Both Spouses Seek a Year of Waiting — Ch. 12

🔗Agreement Not to Compel Testimony

Local Assemblies are advised to ask any parties wishing to consult with the Assembly about any matter involving a dispute or a divorce to agree in writing not to compel the Assembly, or any individual Assembly member or representative or appointee acting on the Assembly’s behalf, to testify or produce records in any legal proceeding. Sample templates for such an agreement are available upon request from the Office of Community Administration (community@usbnc.org, 847-733-3485). When the agreement has been signed, the Assembly should keep one completely signed original and each party should have his or her own completely signed original.

When the Assembly is consulted for advice on matters such as a business or property dispute, privileged status may not apply. Privilege applies not only because it involves communication with clergy but, for Bahá'ís, because it involves seeking advice on the application of Bahá’í law to one's behavior. The Assembly should make clear to all parties in such disputes that the purpose of meeting, listening to, and consulting with them is to provide them with guidance regarding Bahá'í laws and principles and to assist them to resolve their differences. However, if these efforts prove unsuccessful, they should not ask the Assembly to become involved in any legal proceeding regarding the matter, e.g., by giving testimony, producing records, answering interrogatories, appearing at depositions, or making court appearances. In order to make sure that this is clearly understood, Assemblies are advised to ask each party to sign an agreement to this effect.

Having an explicit agreement signed by the parties is an effective way to communicate to the parties that consultation with the Assembly is for the purpose of religious guidance and is not meant to help them decide on legal matters. If they later choose to ignore the agreement and the Assembly is subpoenaed, it would be able to argue its case with less time and expense. Usually simply notifying opposing counsel of the agreement is enough to have the subpoena withdrawn voluntarily. Otherwise, the Assembly’s attorney would need to present the agreement to the court and ask that it be enforced.

Even though a signed agreement is most helpful and usually all that is necessary, Local Assemblies are still cautioned to meet with parties separately so that the privileged communication status remains intact, in case, for some reason, the signed agreement is not held to be enforceable by a court of law.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Fact-Gathering — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Definition of Privileged Communication — Ch. 5

Assembly’s Responsibility to Administer Justice — Handling Disputes — Ch. 10

Responding to Violations of Bahá’í Law — General Principles — Ascertaining the Facts — Ch. 10

Duties of the Assembly upon Receipt of Application for Divorce — Initial Meeting When One or Both Spouses Seek a Year of Waiting — Ch. 12

Relationship of Civil Divorce to Bahá’í Divorce — Divorce Agreement, Child Support, And Custody — Financial Support — Ch. 12

🔗Assembly Members May Be Liable for Breach of Confidentiality

If an Assembly member divulges confidential information to another person outside of the Assembly or seeks to testify about statements received in an official capacity without the permission of the person who made those statements, that Assembly member may be held legally responsible for his or her actions and could jeopardize the privileged status of the Assembly.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — First Meeting of Newly-Elected Assembly — All Members Sign Confidentiality Agreement — Ch. 4

🔗Confidentiality and Criminal Law

Since, at the present time, Bahá’í institutions are not authorized to deal with criminal matters—as the state claims an exclusive interest in such matters and has clearly laid down procedures to be followed—such matters must be referred to the civil authorities. The advice of legal experts should be sought in reconciling the Assembly’s requirement to observe confidentiality with its obligation to abide by state and federal law in criminal cases.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Attendance by Non-Assembly Members — Ch. 4

Behaviors Subject to Sanctions — Criminal Offenses — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies , topics indexed under civil authorities, civil laws, and crimes

🔗Complying with Legal Reporting Requirements

When confronted with an allegation of sexual abuse, an Assembly must also comply with any legal reporting requirements concerning the perceived abuses. As such, it would be wise for an Assembly to seek the counsel of a knowledgeable attorney regarding its reporting responsibilities. While the House of Justice appreciates the concern regarding the potential for adverse publicity, it wishes to emphasize that the good name of the Faith is best safeguarded by handling any allegations of abuse with wisdom and justice according to principle. Assemblies should demonstrate compassion for and sensitivity toward the victims and must also have strict regard for whatever obligations may be required by law or by relevant agencies.
Letter written on behalf of the Universal House of Justice, dated February 19, 2016, to a National Spiritual Assembly

Responding to Violations of Bahá’í Law — General Principles — Ascertaining the Facts — Ch. 10

Behaviors Subject to Sanctions — Criminal Offenses — Assembly Must Be Careful to Conform to Civil Law — Ch. 10

🔗Threat of Legal Action

Before responding to any threat of legal action, such as a lawsuit, an Assembly should contact the National Spiritual Assembly’s Legal Office (legal@usbnc.org, 847-733-3576) for guidance on how to respond.

🔗Legal Action by Assembly

If a Local Assembly is anticipating that a matter may require legal action on its part, it should contact the National Spiritual Assembly’s Legal Office (legal@usbnc.org, 847-733-3576) for guidance about the matter before initiating any action.

🔗6. COMMUNITY MEMBERSHIP

🔗BECOMING A MEMBER OF THE BAHÁ’Í COMMUNITY

🔗DECLARATION OF FAITH AND ENROLLMENT

SUMMARY OF ENROLLMENT PROCESS

Five Steps to Enrollment

Inquiry Services

DETAILS OF ENROLLMENT PROCESS

Step 1 – Declaration of Faith by the New Believer Privately or Publicly

Step 2 – The New Believer Registers Online or Using a Registration Card

Step 3 – A Conversation to Verify and Confirm Declarant’s Belief

Step 4 – Approval and Recording of Enrollment by a Local Spiritual Assembly or Other Authorized Institution

When Assembly Has Reservations about Enrollment

Postponement of Acceptance

When Enrollment Is Denied

Step 5 – New Believer Is Issued Bahá’í Membership Identification Card

Bahá’í Online Services Account (BOSA)

SPECIAL ENROLLMENT PROCEDURES

Citizens of the People’s Republic of China

Israelis

Persons with Mental Disorders or Disabilities

Prisoners

OTHER ENROLLMENT CONSIDERATIONS

Persons Whose Behavior Is Contrary to Bahá’í Law

Cohabitation

Homosexuality

Same-Sex Marriage and Enrollment

Membership in Secret Organizations, Other Religions, or Political Involvement

Children of Non-Bahá’í Parents

Under 15 Years Old

15 to 21 Years Old

Children of Bahá’í Parents

Bahá’í Parents Encouraged to Register Their Children as Bahá’ís

Discretion Needed When One Parent Is Not Bahá’í

Assembly’s Role in Helping Junior Youth Transition to Maturity

Determining Membership Status When Junior Youth Reaches Age of Maturity

National Assembly’s Policy to Contact Parents of Registered Children on Child’s Fourteenth Birthday

Youth’s Response to Receiving Membership Card Determines Membership Status

🔗STATUS OF MEMBERSHIP

FULL ADMINISTRATIVE PRIVILEGES

DEPRIVATION OF ADMINISTRATIVE PRIVILEGES

LIMITED ADMINISTRATIVE PRIVILEGES

🔗BAHÁ’Í CREDENTIALS

CHECKING CREDENTIALS

Local Assemblies Are Not to Provide Credentials

CREDENTIALS OF BAHÁ’ÍS FROM OTHER COUNTRIES

When a Visitor from Another Country Arrives without Credentials

Visitors from Iran without Credentials

CREDENTIALS FOR AMERICAN BAHÁ’ÍS PLANNING TO TRAVEL ABROAD

ALL AMERICAN BAHÁ’ÍS RETURNING FROM EXTENDED STAY ABROAD

🔗MAINTAINING DATA ON COMMUNITY MEMBERSHIP AND GROWTH

UNITYWEB

Ways and Means to View and Update Data eMembership2

My Profile

Letter or Phone Contact

Specialized Report Forms

Community Membership List from the National Center

Obsolete Membership Lists Should Be Destroyed

Guidelines for Updating Data

Adding Bahá’ís Who Move into a Local Community

Changing Inaccurate Bahá’í Locality Designation for an Individual

Determining a Believer’s Membership Status or Whether He/She Is Institutionalized or Imprisoned

Entering Adult and Child Registrations

Entering New or Revised Personal Contact Information

Registering Name Changes

Registering Sex Change

Reporting Marriages

Reporting or Verifying a Death

Request for Withdrawal of Bahá’í Membership

Reporting Assembly Member, Assembly Officer, and Group Officer Changes

Transfers Into or Out of the Country

Verifying Mail Returns

Suggestions for Handling Returned Mail

Where to Search for a Correct Address

When an Address Is Found

When an Address Cannot Be Found

STATISTICAL REPORT PROGRAM

Vital Role of Local Assemblies in Reporting on Growth

Learning to Use SRP Data for Local Analysis and Planning

Generating Reports Using SRP

Kinds of Information Collected in SRP

Bahá’í Community Membership Data

Data on the Three Educational Imperatives

Community Development Indicators

Geographical and Demographic Data on Clusters

Accessing the Statistical Report Program

REGISTERING IMPORTANT LIFE EVENTS

SHARING MEMBERSHIP DATA WITH BAHÁ’Í INSTITUTIONS

MEMBERSHIP DATA IS NOT TO BE USED FOR BUSINESS PURPOSES

COMMUNITY MEMBERSHIP DIRECTORIES

GROUP EMAILS AND EMAIL LISTSERVS

🔗INTERNATIONAL MEMBERSHIP TRANSFERS

TRANSFER INTO THE UNITED STATES

Policies on Administrative Participation during Transfer of Membership

When Transfer Is Complete

Transfer of Persian Bahá’ís

Persians Whose Bahá’í Credentials Have Not Been Verified

Persians Who Have Never Been Members of American Bahá’í Community

Persians Who Were Formerly Members of American Bahá’í Community

Travel to Iran after Current Credentials Were Issued

TRANSFER OUT OF THE UNITED STATES

🔗IMMIGRATION

RESETTLEMENT AGENCIES

WHO TO CONTACT WITH QUESTIONS RELATED TO PERSIAN BAHÁ’Í REFUGEES

APPLICATION FOR CITIZENSHIP

IMMIGRATION VIOLATIONS

WHEN SOMEONE PRETENDS TO BE BAHÁ’Í FOR IMMIGRATION PURPOSES

🔗WITHDRAWAL FROM AND REINSTATEMENT OF MEMBERSHIP

MEANING OF WITHDRAWAL

CRITERIA FOR WITHDRAWAL

When Individuals Accept Only Portions of the Teachings

When Inactivity Is Not a Basis for Removal from Membership

When Inactivity Indicates Complete Lack of Interest in the Faith

Withdrawing to Avoid Requirements of Bahá’í Law

HANDLING REQUESTS FOR WITHDRAWAL

Response of Local Assembly to Request for Withdrawal

Third party Requests for Withdrawal

Withdrawal of a Member of a Local Assembly

Request Not to Participate Should Be Honored

Reporting a Recommendation for Withdrawal

REINSTATEMENT OF BAHÁ’Í MEMBERSHIP

🔗APPENDIX: NATIONAL OFFICE OF MEMBERSHIP AND RECORDS INFORMATION

PRIVACY POLICIES

Disclosure of Personal Information

Mail Forwarding

CONTACTS AND SUPPLIES

Administrative Changes

Local Assembly and Registered Bahá’í Group Formations and Changes

Label and Membership List Production (IT Reports Support)

Support Desk

Transfer Desk

6. COMMUNITY MEMBERSHIP

🔗BECOMING A MEMBER OF THE BAHÁ’Í COMMUNITY

The process of becoming a Bahá’í is necessarily slow and gradual. The essential is not that the beginner should have a full and detailed knowledge of the Cause, a thing which is obviously impossible in the vast majority of cases, but that he should by an act of his own will, be willing to uphold and follow the truth and guidance set forth in the Teachings, and thus open his heart and mind to the reality of the Manifestation.
Shoghi Effendi, Directives from the Guardian , p. 8

As the believers invite growing numbers of individuals to participate in a united effort to apply Bahá’u’lláh’s Teachings to the construction of a divine civilization, it becomes clear that the process of becoming a Bahá’í is best viewed as a continuum—based on independent investigation, engagement in service, and increasing understanding...
Letter written on behalf of the Universal House of Justice, dated September 28, 2011, to an individual believer

It is evident that the pattern of activity unfolding at the grassroots opens up a variety of settings in which receptive souls—sometimes whole families or peer groups—can take part in meaningful conversations which awaken interest in the vision of the Faith and the Person of Bahá’u’lláh. Over time, many such souls begin to identify themselves with the Bahá’í community, especially as they gain the confidence to participate in community life through service. Of course, the community welcomes any degree of association that a person would like to maintain, great or small. Yet to recognize Bahá’u’lláh as a Manifestation of God and accept the privileges and responsibilities that are uniquely associated with membership in the Bahá’í community is a singular moment in a person’s spiritual development, quite distinct from regular involvement in Bahá’í activities or voicing support for Bahá’í principles. Experience has shown that the environment created by community-building endeavours in a locality enables anyone who wishes to take this step to do so with relative ease. Wherever these endeavours are under way, it is important for the friends to remain mindful that the doors of the Faith are wide open and to give encouragement to those who stand at the threshold. And in areas where such endeavours have been well established for some time, many believers are discovering that a vibrant, expanding pattern of activity can naturally lead to families, groups of friends, and even clusters of households being ready to enter the Cause. For in spaces where the possibility of joining the community can be discussed openly and inclusively among those who share a sense of collective identity, souls can more easily feel emboldened to take this step together. Bahá’í institutions, especially Local Spiritual Assemblies, must adopt a mindset that allows for such developments, and ensure that any obstacles are removed.
The Universal House of Justice, from a message dated December 30, 2021, to the Conference of the Continental Boards of Counsellors

Bahá’ís are enjoined to reach out to and engage all humanity in new patterns of community life brought about by the Revelation of Bahá’u’lláh. Seekers and new believers that Bahá’ís encounter will represent a wide range of situations; some will have an extensive knowledge of the Faith, others will not; some will know many Bahá’ís, some may not yet have met a Bahá’í; some will have been connected with the community through participating in community-building activities, some may have declared their belief in the Bahá’í Faith online. Regardless of their particular path to the Faith, the process to enroll them in the Faith is the same for all individuals (with a few specific exceptions noted below). Local Spiritual Assemblies, in collaboration with the Auxiliary Board and the cluster agencies (e.g. the Area Teaching Committee and/or the institute coordinator for the cluster), are called on to develop a well-ordered pattern of consolidation for the new believers who reside in their jurisdiction.

🔗DECLARATION OF FAITH AND ENROLLMENT SUMMARY OF ENROLLMENT PROCESS

🔗Five Steps to Enrollment

Generally, the enrollment of a new believer in the United States involves the following procedure, whether a declaration was registered online or through traditional declaration cards:

The new believer declares his faith either privately or publicly.

The new believer registers either online at https://www.bahai.us/contact/become-a-bahai/ or by signing a Bahá’í Registration card.

A conversation or series of conversations takes place to verify and confirm the declarant’s belief with a member of a Local Spiritual Assembly, when a declarant lives in an Assembly’s area, or a member of an Area Teaching Committee, the Auxiliary Board, or Regional Bahá’í Council, or an appointed representative, where no Local Assembly exists

The new believer’s enrollment is approved and recorded by the Local Spiritual Assembly in eMembership2 or by the Inquiry Services team of the Bahá’í National Center.

A virtual Bahá’í membership identification card is issued by the Office of Membership and Records to the new believer. It should be noted that until an enrollment is completed and recognized, the individual does not possess administrative privileges (i.e., the privileges of participating in the Nineteen Day Feasts and Bahá’í elections, and of contributing to the funds of the Faith).

🔗Inquiry Services

The Inquiry Services office at the Bahá’í National Center oversees and accompanies a seeker response network at the regional, cluster, and local levels. This network is tasked with nurturing and extending invitations to participate in community-building activities to individuals from around the country who request contact with, or register to become members of, the US Bahá’í community through various channels including www.bahai.us, www.bahaiteachings.org , and (800)22-UNITE. These nurturing conversations should occur in as close a proximity to the declarant as possible, and the involvement of a Local Spiritual Assembly in overseeing the process of confirming a declaration and in welcoming an individual into full engagement in the life of the community is essential, when the registrant resides in a community with an Assembly. Therefore, Local Assemblies are responsible for mobilizing resources to aid in enrollment and consolidation, in collaboration with this network. For additional information on the response network in your cluster, contact your Regional Bahá’í Council or Inquiry Services at bahai-info@bahai.us . When someone registers online, the Local Assembly will receive the registration request as a pending member in eMembership2 and should proceed to have one of its members, or a designated representative, have a conversation with the registrant as soon as possible and should finalize his or her enrollment through Pending Membership in eMembership2. The regional coordinator and the Auxiliary Board member are available to assist Assemblies with any questions that may arise during this process. Unless there is a concern, the Assembly should not delay the process by waiting for the entire Assembly to meet.

🔗DETAILS OF ENROLLMENT PROCESS

🔗Step 1 – Declaration of Faith by the New Believer Privately or Publicly

The prime motive should always be the response of man to God’s Message, and the recognition of His Messenger. Those who declare themselves as Bahá’ís should become enchanted with the beauty of the Teachings, and touched by the love of Bahá’u’lláh. The declarants need not know all the proofs, history, laws, and principles of the Faith, but in the process of declaring themselves they must, in addition to catching the spark of faith, become basically informed about the Central Figures of the Faith, as well as the existence of laws they must follow and an administration they must obey.
The Universal House of Justice, from a message dated July 13, 1964, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 18.4

🔗Step 2 – The New Believer Registers Online or Using a Registration Card

You have asked if the mere declaration of faith by a newcomer suffices to recognize him as a Bahá’í, and whether living the Bahá’í life should not be regarded as the basis of admission into the Faith. You should bear in mind that the signature on a card, in the sense that it represents a record of the date of the declaration and data about the declarant, is to satisfy administrative requirements enabling the enrollment of the new believer in the community. The deeper implications of the act of declaration of faith are between the individual and God.
Letter written on behalf of the Universal House of Justice, dated June 7, 1974, to an individual believer, in Lights of Guidance , no. 264

Upon declaring his or her belief in Bahá’u’lláh, a person residing in the United States should provide his or her name, gender, date of birth, country of birth, physical/mailing address, and other contact information using either a Bahá’í Registration card or the online registration system at https://www.bahai.us/contact/become-a-bahai/. Additional information collected from the declarant that may assist in the consolidation process includes the person’s race/ethnicity and language preference. An Assembly can also register a declarant directly through eMembership2 without a physical card.

“Special consideration populations,” addressed in Special Enrollment Procedures section of this chapter, may require other procedures for processing enrollments.

🔗Step 3 – A Conversation to Verify and Confirm Declarant’s Belief

Confirming a new declarant’s belief is an important part of the enrollment process. It should not be a rigorous or lengthy procedure, but should ensure that the individual is sincere in his or her declaration of faith. Reviewing with the declarant a basic overview of the fundamental verities of the Faith is, in most cases, sufficient to ascertain this. Such confirmation can be carried out by any individual that the Assembly trusts to perform this service. As growth accelerates, close collaboration with the cluster agencies, particularly the Area Teaching Committee, is crucial.

If we make the requirements too rigorous, we will cool off the initial enthusiasm, rebuff the hearts and cease to expand rapidly. The essential thing is that the candidate for enrollment should believe in his heart in the truth of Bahá’u’lláh. Whether he is literate or illiterate, informed of all the Teachings or not, is beside the point entirely. When the spark of faith exists the essential Message is there, and gradually everything else can be added unto it.
Letter written on behalf of Shoghi Effendi, dated July 9, 1957, to a National Spiritual Assembly, in Lights of Guidance , no. 243

As you are aware, the beloved Guardian encouraged early enrollment of new believers upon their declarations, and not the creation of obstacles to their acceptance. After declaration, follow-up with deepening is imperative, and it may be that some will fall away. However, those who remain are the true fruits of the teaching endeavor and may include persons of great merit who might have been lost to the Cause through arbitrary early judgments.
Letter written on behalf of the Universal House of Justice, dated November 18, 1980, to an individual believer, in Lights of Guidance , no. 2027

Naturally, when considering the possible enrolment of a refugee or asylum seeker from a place where it is unsafe to be a Bahá’í, caution is necessary. It is important that would-be declarants appreciate the implications of their taking such a step, giving thought to how family members will react and the difficulties that may arise if one day they return to their homeland. … Clearly, current circumstances require that, when gauging a seeker’s purity of motive, you assess the cases of asylum seekers from certain countries with a rigour you would not apply to those of seekers from elsewhere; nevertheless, you should guard against there being too great a disparity between the ways in which the motive of each is considered. Of course, your approach in this area should be implemented in a spirit of learning, thereby allowing, over time, for a rise in your capacity to evaluate, with sensitivity and wisdom, each unique situation.
Letter written on behalf of the Universal House of Justice, dated November 17, 2009, to all National Spiritual Assemblies

The doors are open for all of humanity to enter the Bahá’í community, irrespective of their present circumstance. Associated with this invitation is the expectation that all those who accept Bahá’u’lláh as a Manifestation of God will make a sincere and persistent effort to modify those aspects of their conduct which are not in conformity with His Law. Spiritual Assemblies should, to a certain extent, be forbearing in the matter of people’s moral conduct, in view of the terrible deterioration of society in general. It would be a profound contradiction, however, for someone to profess the intention to be a Bahá’í, yet consciously reject, disregard or contend with aspects of belief or practice ordained by Bahá’u’lláh. It would only be reasonable, therefore, for a Local Assembly to request that a person with such views wait until this contradiction is resolved before enrolling in the Bahá’í community.
Letter written on behalf of the Universal House of Justice, dated January 20, 2009, to a Local Spiritual Assembly

To be a Bahá’í is to accept Bahá’u’lláh as the Manifestation of God, the source of truth, in this age and to strive to follow His teachings. Of course, no human being can have a perfect understanding of the Revelation that God’s Manifestation brings. Therefore, for a Bahá’í, it would not be surprising if from time to time one finds aspects of the Faith that seem in conflict with one’s best understanding. The task, then, is to seek a larger context in which to understand the issue that is disturbing and to seek to prayerfully accept what one cannot for the time being understand….
Letter written on behalf of the Universal House of Justice, dated May 12, 2020, to an individual

🔗Step 4 – Approval and Recording of Enrollment by a Local Spiritual Assembly or Other Authorized Institution

When a representative of a Local Spiritual Assembly or other authorized Bahá’í institution is satisfied that the declarant’s belief has been confirmed, he/she approves and countersigns the declarant’s registration. Those authorized to do this are:

Continental Counselors

National Spiritual Assembly (or its representatives appointed to countersign registrations)

Auxiliary Board members or their assistants

Regional Bahá’í Councils (or their representatives appointed to countersign registrations)

Inquiry Services Team, Office of Communications

Local Spiritual Assemblies (or their representatives appointed to countersign registrations)

Administrators of permanent Bahá’í schools and institutes and the Bahá’í Temple Board

Regional Training Institute Boards and Regional Bahá’í School Boards or Committees

Members of Area Teaching Committees, Cluster Institute Coordinators, and Cluster Development Facilitators If a Bahá’í Registration card is used to register the declarant, the card itself is countersigned and should be retained in the responsible Assembly’s permanent records. In the case of declarations registered online, the responsible Local Assembly is informed by Inquiry Services and the declarant’s registration is forwarded to the Assembly’s Pending Members queue in eMembership2. The Local Assembly then countersigns the registration electronically through eMembership2 by locating the declarants’ name in the queue and completing the required steps to accept his/her registration.

If a Bahá’í Registration card is countersigned by a representative of an institution other than a Local Spiritual Assembly, the Local Assembly for the locality in which the new believer resides should be informed and the card delivered to them as soon as possible. If there is no Assembly for the new believer’s locality, any Assembly in the cluster in which he/she resides can handle his/her enrollment process. If no Assembly exists in the cluster where the declarant resides, images of the front and back of the declarant’s registration card should be emailed to the Office of Membership and Records at membership@usbnc.org. In all such cases, it would be helpful to add an accompanying note about the declarant’s acceptance of the Faith, understanding, and involvement, etc., for the information of the following as applicable; the responsible Local Assembly, a registered Bahá’í group in the new believer’s locality, the Area Teaching Committee, and/or an Auxiliary Board member.

Once a new believer’s registration has been approved and countersigned, his/her information should be entered into both UnityWeb (through eMembership2) and the Statistical Report Program (SRP) by the responsible Local Assembly. In cases in which there is no Local Assembly in the cluster in which the declarant resides, or the Local Assembly does not have internet access, either the Office of Inquiry Services or the Office of Membership and Records can enter the declarant’s information into UnityWeb, and the Area Teaching Committee or its Cluster Statistics Officer can assist with entering information about the new believer into SRP.

Registrations that have been approved and recorded in eMembership2 are automatically recognized by the Office of Membership and Records, unless the declarant belongs to one of the “special consideration populations” addressed in Special Enrollment Procedures section below.

For additional details on declarations registered online through the registration form at https://www.bahai.us/contact/become-a-bahai/, contact the National Office of Inquiry Services at bahai-info@bahai.us or your Regional Bahá’í Council.

If further assistance is needed with eMembership2, the Office of Membership and Records may be contacted at (847) 733-3445 or by email at membership@usbnc.org.

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Entering Adult and Child Registrations — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

🔗When Assembly Has Reservations about Enrollment

If the Local Assembly has significant concerns or recommends denying the enrollment, it should consult with its member of the Auxiliary Board for Protection and, after incorporating the guidance received, send a report to the Office of Community Administration (community@usbnc.org) and copy the Office of Inquiry Services (bahai-info@usbnc.org), attaching copies of all documents associated with the application for enrollment, including the original completed Bahá’í Registration card, if one was used. If a card used, the Assembly should also keep a photocopy of the card in its permanent records. The National Assembly will decide if the enrollment can be accepted.

🔗Postponement of Acceptance

There may be occasions when an enrollment must be postponed, as in the case of someone holding a political post, unless that person is able and can, in good conscience, resign from such a post immediately. Other cases may permit acceptance but indicate a need for fixing a time when the individual will be required to conform to certain laws, such as membership in the Masonic Order, church, or other ecclesiastical organizations. Still other times an individual may be encouraged to become better acquainted with the spirit, laws, and principles of the Faith before submitting his application. However, the Guardian has cautioned us not to be too rigid in our requirements for accepting new believers or to place hindrances in their way. The question of conforming one’s character and the pattern of one’s life to the standards of conduct upheld in the Bahá’í way of life is a matter which should be inculcated in the new believer in the course of his spiritual education and deepening.
Letter written on behalf of the Universal House of Justice, dated May 13, 1979, to an individual believer, in Lights of Guidance , no. 254

🔗When Enrollment Is Denied

If an enrollment is denied, or if the National Spiritual Assembly feels that further information is needed before making a decision, the Local Spiritual Assembly or another authorized representative will be notified. It is the responsibility of the Assembly or this representative to inform the person seeking enrollment of his/her status and, if applicable, collect the additional information needed.

When a person for some reason cannot be enrolled, he/she should be encouraged to foster his/her love for Bahá’u’lláh in his/her heart and, if possible, participate in Bahá’í activities open to the public until the obstacles preventing enrollment can be removed.

🔗Step 5 – New Believer Is Issued Bahá’í Membership Identification Card

Once an enrollment has been approved and recognized, the new believer may then attend Bahá’í functions, vote (if 18 years of age or older), and be elected to administrative bodies (if 21 years of age or older). When the enrollment is recorded in UnityWeb, the new believer is issued a virtual Bahá’í identification card and is emailed instructions on how to access his/her card using the Bahai.us mobile app after setting up a Bahá’í Online Services account (BOSA). New believers are also emailed an electronic copy of a welcome letter from the National Spiritual Assembly together with some basic information about the Bahá’í Faith and the American Bahá’í community.

Prior to gaining access to his/her virtual Bahá’í ID card, if a new believer wishes to attend an event that requires him/her to show a Bahá’í membership card, the local community may endorse the new Bahá’í until he/she is able to access his/her Bahá’í ID.

Physical copies of Bahá’í ID cards are no longer issued as a standard practice. However, they can still be requested if needed from the Office of Membership and Records, which can be contacted by email at membership@usbnc.org or by phone at (847) 733-3445.

Declaration of Faith and Enrollment — Details of Enrollment Process — Bahá’í Online Services Account (BOSA) — Ch. 6

Declaration of Faith and Enrollment — Special Enrollment Procedures — Ch. 6

Declaration of Faith and Enrollment — Other Enrollment Considerations — Ch. 6

Bahá’í Credentials — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ch. 6

Withdrawal from and Reinstatement of Membership — Reinstatement of Bahá’í Membership — Ch. 6

Attendance and Participation — Who May Not Attend Nineteen Day Feasts — Bahá'ís Awaiting Verification of or without Current Credentials — Ch. 7

🔗Bahá’í Online Services Account (BOSA)

The National Spiritual Assembly encourages all new believers, and veteran believers who have not yet done so, to set up a Bahá’í Online Services account (BOSA). Having such an account allows members of the American Bahá’í community to access the Bahai.us app and the national member services website (https://www.bahai.us/community/) and all of the resources they contain, including the Online Balloting System (OBS), which facilitates voting in Bahá’í elections, the Online Contributions System (OCS), that helps believers contribute to the funds of the Faith, the My Profile tool, which can be used to update one’s personal information in UnityWeb, selected guidance from the Universal House of Justice and the National Spiritual Assembly, and the . Members of the American Bahá’í community can easily set up their online services account by clicking on “Create a Bahá’í Online Services account (BOSA)” on the log in page of the national member services website and following the instructions given, or by downloading the Bahai.us app (which can be found by searching on “Bahai.us” in App Store or Google Play) to their mobile devices, tapping “Create Account” on the login page, and following the steps indicated.

Declaration of Faith and Enrollment — Details of Enrollment Process — Step 5 – New Believer Receives Bahá’í Membership Identification Card — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — My Profile — Ch. 6

🔗SPECIAL ENROLLMENT PROCEDURES

There are special considerations regarding the enrollment of individuals of certain populations. These special populations include:

Citizens of the People’s Republic of China

Israelis

Individuals with mental disorders or disabilities

Prisoners Regarding the enrollment in the Faith of immigrants, including refugees and asylum seekers, while there is no longer a need to establish permanent residence before they are eligible for enrollment, the National Spiritual Assembly, in its message dated February 22, 2010 shares that the Universal House of Justice stated: “Naturally, when considering the possible enrolment of a refugee or asylum seeker from a place where it is unsafe to be a Bahá’í, caution is necessary.” The National Assembly in the same message further explained: “When assessing the sincerity of an individual’s profession of faith, consideration should be given to the degree to which he or she outwardly manifests the inner reality of belief—rectitude of conduct, a plausible account of a seeker’s attraction to the Cause, sustained interest in the Faith over time, involvement in the activities of the global Plan, and participation of their children and youth in classes for Bahá’í education.”

The initial steps of the enrollment process are the same as with any other registration (i.e., an Assembly can countersign a declaration and enter the new believer’s data into eMembership2 and the Statistical Report Program without delay), but some additional procedures may be required by the Office of Membership and Records to complete the enrollment.

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

🔗Citizens of the People’s Republic of China

The National Spiritual Assembly’s Secretariat, secretariat@usbnc.org, should be contacted for guidance on citizens of the People’s Republic of China who wish to become Bahá’ís.

🔗Israelis

Whenever an Israeli citizen living in the West, irrespective of his background and religious affiliation, declares his belief and interest in becoming a member of the Bahá’í community, he should be informed that the Faith is not taught in Israel and that there is no Bahá’í community there apart from those who are associated with the Bahá’í World Center. He cannot be accepted into the Bahá’í community if he is planning to return to Israel to reside there.

If he plans to continue to reside outside Israel, his enrollment can be accepted, but he will then be subject to the same restrictions about travel to Israel as any other Bahá’í, in that he could do so only with the express permission of the Universal House of Justice. In any event, the Universal House of Justice should be informed of any such declaration.
The Universal House of Justice, from a message dated October 20, 1994, to several National Spiritual Assemblies.

🔗Persons with Mental Disorders or Disabilities

The question of mental instability has no bearing upon the acceptance of an enrollment unless it is of such a nature that it affects the ability of the declarant to judge whether or not he believes in Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated April 19, 1981, to a National Spiritual Assembly, in Lights of Guidance , no. 259

Concerning the acceptance into the Faith of individuals who have mental problems ... the House of Justice instructs us to say that if the Assembly is satisfied that the person is sufficiently in command of his faculties to understand what his declaration of faith implies, he may be accepted as a believer. In other words you should apply the normal guidelines of acceptance of new believers. In such cases, however, you may have to ensure that special steps are taken to deepen the understanding of the new Bahá’í.
Letter written on behalf of the Universal House of Justice, dated May 12, 1982, to a National Assembly, in Lights of Guidance , no. 260

Regarding the interpretation of mental unfitness, this is not the same as being physically incapacitated. By the latter is meant a condition much more serious than any temperamental deficiency or disinclination to conform to the principle of majority rule. Only in rare cases when a person is actually unbalanced, and is admittedly proved to be so, should the right of membership be denied him. The greatest care and restraint should be exercised in this matter.
Letter written on behalf of the Shoghi Effendi, dated May 15, 1940, to a National Spiritual Assembly, in Lights of Guidance , no. 194

[C] oncerning your intended policy for the enrollment of persons of limited mental capacity. In cases such as the one you describe, where the Bahá’í parents of an adult child of limited mental capacity wish for their child to be enrolled as a member of the Bahá’í community, you may regard that child as a Bahá’í. The House of Justice understands that, ordinarily, with regard to Bahá’í children who have reached the age of 15, your procedure is to automatically welcome them as enrolled Bahá’ís unless they state otherwise.
Letter written on behalf of the Universal House of Justice, dated July 13, 2005, to a National Spiritual Assembly

Personal Matters — Medical Matters — Mental Health Issues and Role of the Assembly — Ch. 14

Interpersonal Relations — Disruptive Behaviors — Due to Mental Disorders — Ch. 14

🔗Prisoners

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Determining a Believer’s Membership Status or Whether He/She Is Institutionalized or Imprisoned — Ch. Ch. 6

External Issues — Bahá'í Prisoners — Ch. 14

🔗OTHER ENROLLMENT CONSIDERATIONS

🔗Persons Whose Behavior Is Contrary to Bahá’í Law

In the case of people who accept the Faith while living in a situation which is not morally acceptable, or while being a member of an organization to which it is not permissible for a Bahá’í to belong, the normal procedure is for the Assembly to accept the declaration of faith so that the new believer may become a member of the Bahá’í community and his newly-born belief in Bahá’u’lláh can be nurtured, and at the same time for the Assembly to explain that his situation is one that he must change within a reasonable time. If the believer does not rectify his situation as a result of the Assembly’s exhortations and assistance, and following due warnings when the time limit expires, the Assembly would have to consider depriving him of his administrative rights. It may well be, however, that in a particular case, it is preferable to explain the matter to the individual concerned and advise the postponement of the registration of his acceptance of the Faith until such time as he has been able to rectify his situation.
Letter written on behalf of the Universal House of Justice, dated June 18, 1985, to an individual believer, in Lights of Guidance , no. 261

Allegiance to the Faith cannot be partial and half-hearted. Either we should accept the Cause without any qualification whatsoever or cease calling ourselves Bahá’ís. The new believers should be made to realize that it is not sufficient for them to accept some aspects of the teachings and reject those which cannot suit their mentality in order to become fully recognized and active followers of the Faith. In this way all sorts of misunderstandings will vanish and the organic unity of the Cause will be preserved.
Shoghi Effendi, Directives from the Guardian , p. 11

The acceptance of a person into the Bahá’í community should be based not on whether he is leading an exemplary life, but on whether the Assembly is reasonably certain that he is sincere in his declaration of faith in Bahá’u’lláh and that he knows of the laws which would affect his personal conduct, so that he does not enter the community under a misapprehension.
Letter written on behalf of the Universal House of Justice, dated April 19, 1981, to a National Spiritual Assembly, in Lights of Guidance , no. 259

When recommending the enrollment of new declarants, a Local Spiritual Assembly should take care to distinguish those who, while their behavior is not in keeping with the laws of the Faith, do wholeheartedly believe in Bahá’u’lláh and accept that they will have to struggle to align their behavior with their beliefs, from those declarants who accept only a portion of the teachings and reserve the right to disagree on one or more principles and obey or disobey as they see fit. The latter cannot truly be considered Bahá’ís and their enrollments should be postponed until they feel that they can accept the Revelation in its entirety.

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 10

External Issues — Bahá’í Prisoners — Ch. 14

🔗Cohabitation

The young lady in question should be advised by you or the believer with whom she has been studying that the decision as to whether or not she wishes to enroll in the Faith rests with her and her alone. Your Assembly should not prevent her from enrolling should she so decide, but if she does apply for membership in the community, she obviously should understand that she will be expected to conduct herself as a Bahá’í by adjusting her relationship to the man with whom she is presently living. This means that either they must become legally married or she should sever the existing relationship between them.
Letter written on behalf of the Universal House of Justice, dated April 4, 1977, to a Local Spiritual Assembly, in Lights of Guidance , no. 253

🔗Homosexuality

To regard homosexuals with prejudice and disdain would be entirely against the spirit of Bahá’í Teachings. The doors are open for all of humanity to enter the Cause of God, irrespective of their present circumstances; this invitation applies to homosexuals as well as to any others who are engaged in practices contrary to the Bahá’í Teachings. Associated with this invitation is the expectation that all believers will make a sincere and persistent effort to eradicate those aspects of their conduct which are not in conformity with Divine Law. It is through such adherence to the Bahá’í Teachings that a true and enduring unity of the diverse elements of the Bahá’í community is achieved and safeguarded.
Letter written on behalf of the Universal House of Justice, dated September 11, 1995, to a National Spiritual Assembly

When a person wishes to join the Faith and it is generally known that he or she has a problem such as drinking, homosexuality, taking drugs, adultery, etc., the individual should be told in a patient and loving way of the Bahá’í Teachings on these matters. If it is later discovered that a believer is violating Bahá’í standards, it is the duty of the Spiritual Assembly to determine whether the immoral conduct is flagrant and can bring the name of the Faith into disrepute, in which case the Assembly must take action to counsel the believer and require him or her to make every effort to mend his ways.

If the individual fails to rectify his conduct in spite of repeated warnings, sanctions should be imposed. Assemblies, of course, must exercise care not to pry into the private lives of the believers to ensure that they are behaving properly, but should not hesitate to take action in cases of blatant misbehavior.
Letter written on behalf of the Universal House of Justice, dated September 11, 1995, to a National Spiritual Assembly

Behaviors Subject to Sanctions — Sexual Immorality — Homosexual Behavior — Ch. 10

🔗Same-Sex Marriage and Enrollment

Although same-sex marriage is recognized in civil law by some societies, according to the Bahá’í teachings concerning marriage and sexual conduct, which are not susceptible to change by the House of Justice, marriage is a union between a man and a woman.
Letter written on behalf of the Universal House of Justice, dated September 2, 2018, to an individual

[I] f persons involved in homosexual relationships express an interest in the Faith, they should not be instructed by Bahá'í institutions to separate so that they may enrol in the Bahá'í community, for this action by any institution may conflict with civil law. The Bahá'í position should be patiently explained to such persons, who should also be given to understand that although in their hearts they may accept Bahá'u'lláh, they cannot join the Bahá'í community in the current condition of their relationship. They will then be free to draw their own conclusions and act accordingly. Within this context, the question you pose about the possibility of the removal of administrative rights should, therefore, not arise.
Letter written on behalf of the Universal House of Justice, dated March 5, 1999, to an individual

The Universal House of Justice has received your letter … requesting guidance concerning an individual in your country who has indicated her desire to be a Bahá’í even though she is in a same-sex marriage. We have been asked to convey the following.

The House of Justice sympathizes with those individuals who sincerely wish to embrace the Faith but find that some ongoing commitment in their lives stands in contradiction to an aspect of Bahá’u’lláh’s teachings. Although this may be due to different professional or personal reasons, it is necessary for a person to resolve any such issues before deciding to become a member of the Bahá’í community. Of course, as you already know, no pressure should be brought to bear by the Bahá’í community on anyone in this position. Even if the individual decides, ultimately, not to enroll in the Faith, he or she can certainly continue to participate in community activities, study Bahá’u’lláh’s teachings, and strive to put them into practice.
Letter written on behalf of the Universal House of Justice, dated December 18, 2024, to the National Spiritual Assembly of the United States

Those who come to recognize Bahá’u’lláh as “the representative and mouthpiece of God” in this day will naturally strive to obey, out of love for His Beauty, the laws and exhortations He has brought. It would be a profound contradiction, however, for someone to profess the intention to be a Bahá’í yet consciously reject, disregard, or contend with aspects of belief or practice ordained by Him. It would only be reasonable in such instances for a person to resolve any fundamental contradiction for himself or herself before deciding whether to make the commitment to join the Bahá’í community…. The same principle would also apply to the example you give of an individual involved in a same sex marriage. It is clear from the Bahá’í laws and principles concerning marriage and sexual conduct that marriage is a union between a man and a woman, and therefore it is not possible to recognize a same-sex union within the Bahá’í community.

The House of Justice is deeply sympathetic to those who may find themselves facing such a dilemma. No pressure should be brought to bear by the Bahá’í community on any person in this position, who must prayerfully determine the path to take. Recognition of Bahá’u’lláh is a matter between the individual and God. While it may not be possible for some individuals to enroll as Bahá’ís, they can, if they choose, continue their study of the Teachings and strive to put them into practice in their lives.
Letter written on behalf of the Universal House of Justice, dated June 5, 2018, to an individual

The Nature and Purpose of Marriage — Marriage is a Union between a Man and a Woman — Same-sex Marriage Impermissible — Ch. 11

🔗Membership in Secret Organizations, Other Religions, or Political Involvement

If a person is registered as a member of a church or similar religious organization he should withdraw from it on becoming a Bahá’í. In the case of new believers, it should be made clear to them in the course of teaching them the Faith that one cannot be a Bahá’í and also a member of another religious organization. This is simply a matter of straightforwardness and honesty....

You should not formalize the method by which the withdrawal from the church is to be made, and certainly nothing should be added to a declaration form, if you use one. It should be left to the Local Spiritual Assembly which is accepting the declaration to satisfy itself, as it deems best in each case, that the new believer has already resigned from the church, or does so within a reasonable time of his declaration.
The Universal House of Justice, from a letter dated November 21, 1968, to a National Spiritual Assembly, in Lights of Guidance , no. 532

[W] e fully appreciate the problem, posed in the case of youth who accept Bahá’u’lláh but whose parents strongly oppose their withdrawal from the Church. In such cases where the parents oppose their withdrawal and insistence upon it by the youth would undermine the unity of the family it is permissible for the withdrawal to be postponed until the youth attains the age of 21. This would not, of course, in any way affect his acceptance into the Bahá’í community. As you mention, this is the very time at which such a newly-declared believer needs all the deepening and confirmation he can receive.
The Universal House of Justice, from a letter dated November 6, 1972, to a National Spiritual Assembly, in Lights of Guidance , no.

There may be occasions when an enrollment must be postponed, as in the case of someone holding a political post, unless that person is able and can, in good conscience, resign from such a post immediately. Other cases may permit acceptance but indicate a need for fixing a time when the individual will be required to conform to certain laws, such as membership in the Masonic Order, church, or other ecclesiastical organizations. Still other times an individual may be encouraged to become better acquainted with the spirit, laws and principles of the Faith before submitting his application. However, the Guardian has cautioned us not to be too rigid in our requirements for accepting new believers or to place hindrances in their way.
Letter written on behalf of the Universal House of Justice, dated May 13, 1979, to an individual believer, in Lights of Guidance , no. 254

🔗Children of Non-Bahá’í Parents Under 15 Years Old

A Spiritual Assembly may accept the declaration of faith of a child of non-Bahá’í parents, and register him as a Bahá’í child, provided the parents give their consent.
Letter written on behalf of the Universal House of Justice, dated July 19, 1982, to a National Spiritual Assembly, in Lights of Guidance , no. 512

[I] f the non-Bahá’í parents of a youth under fifteen permit their child to be a Bahá’í, we have no objection whatsoever from the point of view of our Teachings to permitting such a youth to declare as a Bahá’í, regardless of age. When he declares his faith in Bahá’u’lláh, he will then be accepted in the community and be treated as other Bahá’í children.
The Universal House of Justice, from a letter dated December 14, 1970, to a National Spiritual Assembly, in Lights of Guidance , no. 262

Junior youth and children of non-Bahá’í parents who wish to declare their faith may do so, either online or with a paper Child Registration card, provided parental permission is obtained. The Assembly may accept written or verbal permission from whomever has custody of the child, in cases of divorce or other circumstances where both parents may not be available or able to give consent.

When a paper registration card is used to register a child, the parent(s) should sign the card to indicate their acceptance of the child’s enrollment as a Bahá’í. When registered online, parental permission, whether given orally or in writing, should be documented. The electronic record should include the name of the parent(s) who gave permission, the name and Bahá’í ID number of a Bahá’í who can verify the permission of the parents, and the date that permission was given. Once this data is provided, the enrollment may be completed, preferably using eMembership2.

Declaration of Faith and Enrollment — Other Enrollment Considerations — Assembly’s Role in Helping Junior Youth Transition to Maturity — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

🔗15 to 21 Years Old

Declarations of faith from non-Bahá’í youth between the ages of 15 and 21, whose parents are not Bahá’ís, may be accepted without the consent of their parents unless this is contrary to the civil law. However, the importance of respect for one’s parents must not be forgotten, and such youth may need to be counseled to give heed to their parents’ wishes as far as the degree of their activity on behalf of the Faith is concerned, and even, if the parents are very antagonistic, to be completely inactive for a time.
Letter written on behalf of the Universal House of Justice, dated July 19, 1982, to a National Spiritual Assembly, in Messages from the Universal House of Justice, 1963–1986: The Third Epoch of the Formative Age , par. 333.15

The above guidance makes it clear that enrollment of a youth does not require parental permission; thus the enrollment process can and should be completed without delay. Once the enrollment is completed, however, the friends will need to help the new believer understand the importance of respect for their parents’ wishes regarding their level of activity in the Bahá’í community.

🔗Children of Bahá’í Parents

Unlike the children of some other religions, Bahá’í children do not automatically inherit the Faith of their parents. However, the parents are responsible for the upbringing and spiritual welfare of their children, and Spiritual Assemblies have the duty to assist parents, if necessary, in fulfilling these obligations, so that the children will be reared in the light of the Revelation of Bahá’u’lláh and from their earliest years will learn to love God and His Manifestations and to walk in the way of God’s Law. It is natural, therefore, to regard the children of Bahá’ís as Bahá’ís unless there is a reason to conclude the contrary. It is quite wrong to think of Bahá’í children as existing in some sort of spiritual limbo until the age of fifteen at which point they can “become” Bahá’ís. In the light of this one can conclude the following:

Children born to a Bahá’í couple are regarded as Bahá’ís from the beginning of their lives, and their births should be registered by the Spiritual Assembly.

The birth of a child to a couple, one of whom is a Bahá’í, should also be registered unless the non-Bahá’í parent objects.

... In the cases of children whose parents become Bahá’ís, much depends upon the ages and reactions of the children concerned. They will require great love and understanding, and each case must be judged on its own merits. This applies to an added degree, of course, if only one of the parents has accepted the Faith, in which case the attitude of the other parent is an important factor; the aim of the Bahá’ís should be to foster family unity. The important thing is that the children, whether registered as Bahá’ís or not, should be made to feel welcome at Bahá’í children’s classes and other community gatherings.
Letter written on behalf of the Universal House of Justice, dated July 19, 1982, to a National Spiritual Assembly, in Lights of Guidance , no. 512

🔗Bahá’í Parents Encouraged to Register Their Children as Bahá’ís

Bahá’í parents or legal guardians are encouraged to register their children as Bahá’í children. There are several benefits to doing so. The National Assembly and its agencies send occasional messages to children and junior youth and, as a gift, Bahá’ís 7–12 years of age receive a complimentary subscription to the award-winning magazine,

Brilliant Star . From a statistical perspective, it also helps the National Center to understand the true size and scope of our community, both in specific localities and on a national scale. Registration of children and junior youth is a simple process that can be completed by a Bahá’í parent or legal guardian, provided there is no objection from a non-Bahá’í parent, through the national member services website (https://www.bahai.us/community/) or the Bahai.us mobile app. On the website, a parent or guardian logs in with their own Bahá’í ID and password and clicks on the ‘My Profile’ icon. The ‘Household Information’ tab shows who is currently registered in a household; the ‘Child Registration’ tab will allow the parent to add a child to their household.

Using the latest version of the Bahai.us mobile app, a parent or guardian logs in, and under the Menu, clicks on ‘My Profile’ to view many options, including ‘Child Registration.’

Alternatively, Child Registration cards are also available in English and Spanish from the Office of Membership and Records at the Bahá’í National Center and can be downloaded from the “Membership” section of the national member services website at https://www.bahai.us/community/resources/membership. Once filled out by the child’s parent or guardian, these cards can be mailed to Office of Membership and Records, Bahá’í National Center,

1233 Central St., Evanston, IL, 60201 . While Local Spiritual Assemblies are not authorized to register children without parental permission, they do have the responsibility to encourage Bahá’í parents or guardians in their community to register their children and to familiarize them with the child registration process. The Local Assembly may also assist parents or guardians who give it permission to register their children. In such cases, the Assembly can record the registration through eMembership2, and should retain the original Child Registration card, if one was used, in its permanent archives. If an Assembly does not have internet access, it can make a photocopy of the completed registration card for its records and mail the original to the Office of Membership and Records.

Once the registration is recorded through eMembership2, the child will be given a permanent Bahá’í identification number and receive a welcome letter from the National Spiritual Assembly, which will include his or her identification number.

The parents or guardians should keep a record of the child’s identification number and refer to it when making address changes for the family. Parents may register their children at birth or any time before a child reaches the age of 15, at which time children are considered to have reached the age of maturity. When registered Bahá’í children reach the age of 14, the parents or guardians will receive a letter from the National Assembly explaining the process of formal enrollment into the Faith as their child approaches the age of maturity.

If children of Bahá’í parents or guardians have not been registered before they reach 15 years of age, they must formally declare their faith through the adult registration/enrollment process if they wish to be recognized as Bahá’ís.

Declaration of Faith and Enrollment — Other Enrollment Considerations — Assembly’s Role in Helping Junior Youth Transition to Maturity — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Ch. 6

🔗Discretion Needed When One Parent Is Not Bahá’í

It is within the discretion of your National Spiritual Assembly to determine whether children should be registered as Bahá’ís in cases where one parent is not a Bahá’í. Although children of Bahá’í parents, under age 15, are generally considered Bahá’ís, there may be circumstances in which they should not be registered as such, and this is also left to your discretion. Local Spiritual Assemblies should help by advising the parents to consider it one of their primary obligations to raise their children in a spirit of love and dedication towards the Faith.
Letter written on behalf of the Universal House of Justice, dated October 13, 1976, to a National Spiritual Assembly, in Lights of Guidance , no. 522

🔗Assembly’s Role in Helping Junior Youth Transition to Maturity

It is imperative … that … definite steps be taken to ensure that the vision of the community fully embraces its younger members. The education of children, an obligation enjoined on both parents and institutions, requires special emphasis so as to become thoroughly integrated into the process of community development. This activity should be taken to new levels of intensity.... That the programmes of most institutes in the world provide for the training of children’s class teachers represents an element of strength. Spiritual Assemblies and Auxiliary Board members will need to mobilize these newly trained human resources to meet the spiritual requirements of children and junior youth.
The Universal House of Justice, from a message dated November 26, 1999, to the Bahá’ís of the World

While some opportunities for service in the Administrative Order are clearly reserved for those who are over twenty-one years of age, the importance of attaining spiritual maturity at the age of fifteen is that it marks that point in life at which the believer takes firmly into his own hands the responsibility for his spiritual destiny. At age fifteen, the individual has the privilege of affirming, in his own name, his faith in Bahá’u’lláh. For while the children of Bahá’í parents are considered to be Bahá’ís, they do not automatically inherit the Faith of their parents. Therefore, when they come of age, they must, of their own volition, express their belief.

Having reached the age of fifteen, Bahá’í youth are personally responsible for certain spiritual activities such as observing the obligation of daily prayer, keeping the Fast, and they are invited to participate in Bahá’í youth activities. The significance of the age of maturity, however, goes far beyond the fulfillment of responsibilities. The following extract from a Tablet of ‘Abdu’l‑Bahá links the attainment of maturity with the deepening of one’s understanding and comprehension of the realities of life, and the enhancement of one’s very capacity for understanding:

Know thou that before maturity man liveth from day to day and comprehendeth only such matters as are superficial and outwardly obvious. However, when he cometh of age he understandeth the realities of things and the inner truths. Indeed, in his comprehension, his feelings, his deductions and his discoveries, every day of his life after maturity is equal to a year before it.

The signing of a card is simply the means by which the individual indicates his desire to be registered as a Bahá’í youth, as a member of the Bahá’í community, and it enables the National Spiritual Assembly to keep an accurate record of the membership of the community.…
Letter written on behalf of the Universal House of Justice, dated April 11, 1985, to an individual

🔗Determining Membership Status When Junior Youth Reaches Age of Maturity

Fifteen is the age at which a child attains spiritual maturity, and thus it is at the age of fifteen that a Bahá’í child assumes the responsibility for obeying such laws as those of fasting and prayer, and for affirming of his own volition his faith in Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated July 19, 1982, to a National Spiritual Assembly, in Messages from the Universal House of Justice, 1963–1986: The Third Epoch of the Formative Age , par. 333.11

The House of Justice points out that the Assembly must wisely steer a course between seeming to doubt the faith of a child who has been brought up as a devout Bahá’í on the one hand, and seeming to compel a child to be a member of the Bahá’í community against his will, on the other.
Letter written on behalf of the Universal House of Justice, dated October 5, 1978, to a National Spiritual Assembly, in Lights of Guidance , no. 521

In some instances, a youth may not make an explicit affirmation of faith but nevertheless gives a clear indication of allegiance to the Cause through his behavior, such as by attending the Nineteen Day Feast, contributing to the Fund, taking part in study circles, or engaging in acts of service to either the institutions or the community. In light of such an overt demonstration of faith, it would not be unreasonable to forgo the requirement of a formal statement of affirmation. Of course, if the Assembly ascertains from a youth that he does not, in fact, accept the Faith, even if he has been brought up in a Bahá’í family, it should not register him as a Bahá’í youth, and such a youth, since he is now mature and responsible for his own actions, would be in the same situation as any other non-Bahá’í youth who is in close contact with the Bahá’í community. He should be treated with warmth and friendship.
Letter written on behalf of the Universal House of Justice, dated February 14, 2013, to a National Spiritual Assembly

In other instances, a Bahá’í youth, on reaching the age of fifteen, may not be entirely sure in his own mind. This can well happen if one of the parents is not a Bahá’í or if the parents have accepted the Faith not long before. In such a case the Assembly should not assume automatically that he is not a Bahá’í. If the youth wishes to attend the Feasts and is content to continue to be regarded as a Bahá’í as he was when a child, this should be permitted, but in the process of deepening his understanding of the Faith his parents and the Assembly should explain to him that it is his responsibility to soon make his position clear.
Letter written on behalf of the Universal House of Justice, dated February 14, 2013, to a National Spiritual Assembly

Declaration of Faith and Enrollment — Other Enrollment Considerations — Children of Bahá’í Parents — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

🔗National Assembly’s Policy to Contact Parents of Registered Children on Child’s Fourteenth Birthday

At the present time the House of Justice prefers to leave it to each National Spiritual Assembly to decide what method is to be followed in ascertaining the attitude of Bahá’í children when they reach fifteen, provided that it is clear that a Bahá’í child is not becoming a Bahá’í at that age, but is simply affirming his faith on his own behalf.
Letter written on behalf of the Universal House of Justice, dated February 14, 2013, to a National Spiritual Assembly

When a Bahá’í child (including Persian children), previously registered as a child in the American Bahá’í community, reaches the age of fourteen years, the National Spiritual Assembly sends a loving letter to the child’s parents. This letter includes quotations from the Bahá’í writings on the significance of the age of maturity, refers to the profound questions that our youth often contemplate and encourages parents to assist their child in exploring these spiritual themes, and clarifies in detail the enrollment process established by the National Assembly, according to which a registered Bahá’í child receives a letter of welcome and an official Bahá’í membership card about two months before his or her fifteenth birthday. It is not required that the youth make a formal declaration of faith at the age of fifteen if he or she has previously been registered as a Bahá’í child.

The National Assembly hopes that each Local Assembly will celebrate this occasion with the youth and take the opportunity to nurture his or her understanding of the significance of being a Bahá’í, of reaching the age of spiritual maturity, and of obeying the laws of the Faith.

It is further explained in the initial letter to the child’s parents that they can opt out of having the child receive a membership card automatically, if they or their child feel this would be better for the child, in which case his or her name would be removed from the membership rolls. The National Assembly will always be happy to welcome him or her into formal membership whenever he or she feels ready to take this step.

🔗Youth’s Response to Receiving Membership Card Determines Membership Status

In accepting the membership card, the youth affirms his or her belief in Bahá’u’lláh. No other administrative action is necessary. However, the Assembly is encouraged to develop a well-ordered pattern of consolidation for the youth by encouraging engagement with the lines of action identified for the cluster. It is important to emphasize that a Bahá’í child is not compelled to become a Bahá’í.

Should a youth decline to accept the membership card at age fifteen, he or she should give the membership card to the Local Spiritual Assembly or return it to the Office of Community Administration at the Bahá’í National Center. The Local Assembly will want to assure the youth that he or she will be welcome to attend all events open to the public and may enroll at any time.

Declaration of Faith and Enrollment — Details of Enrollment Process — Bahá’í Online Services Account (BOSA) — Ch. 6

Declaration of Faith and Enrollment — Other Enrollment Considerations — Children of Bahá’í Parents — Bahá’í Parents Encouraged to Register Their Children as Bahá’ís — Ch. 6

Withdrawal from and Reinstatement of Membership — Ch. 6

🔗STATUS OF MEMBERSHIP FULL ADMINISTRATIVE PRIVILEGES

Bahá’ís in possession of their full administrative privileges may attend Nineteen Day Feasts, vote (if 18 years of age or older) and be voted for (if 21 years of age or older) in Bahá’í elections, contribute to the Fund, receive publications intended for Bahá’í community members, be appointed to service by the institutions of the Faith, represent the Faith officially as teachers or speakers, go on pilgrimage, receive credentials confirming their good standing, and enjoy the blessings of full participation in the Bahá'í community. Please note that while an enrollment or international transfer is in pending status, these privileges are not granted to the individual until his or her enrollment or transfer has been completed.

[T] he friends should in the discharge of their administrative functions associate only with the Local

Assembly or group in the sphere of whose jurisdiction they have made their permanent home. It is for the National Assembly to define the limits and boundaries of each area, in case difference of opinion arises. As you point out in your letter it need not disturb any personal and spiritual relationships involved.
Letter written on behalf of Shoghi Effendi, dated August 25, 1927, to a National Spiritual Assembly of the United States

Jurisdictional Boundaries of Local Assemblies — Ch. 2

🔗DEPRIVATION OF ADMINISTRATIVE PRIVILEGES

The deprivation of some or all administrative privileges is a sanction which the National Spiritual Assembly imposes when it is clear that a Bahá’í has knowingly or flagrantly violated certain laws of the Faith or has demonstrated an inability to behave responsibly as a member of the Bahá’í community. Restrictions associated with loss of administrative privileges could involve the removal of some or all of the privileges listed above, depending on the circumstances. However, the believer’s spiritual commitment is not in question and privileges may be restored by correction of the violation or behavior that caused the loss.

Responding to Violations of Bahá’í Law — Restoration of Administrative Privileges — Ch. 10

🔗LIMITED ADMINISTRATIVE PRIVILEGES

At times, the National Assembly may find it necessary to place limitations on a believer’s membership privileges, without removing them fully. For example, if a believer has been behaving disruptively at Bahá’í events and has refused to take corrective action, the Local Assembly may recommend to the National Assembly that the believer be restricted from attending all Bahá’í activities until he/she is able to demonstrate control over his/her behavior.

In other cases, the National Assembly may relieve a believer from the responsibility to perform administrative service for mental health reasons. In such cases, the limitations on the believer’s membership privileges should not be viewed as a sanction but simply as a recognition that the believer’s condition renders him/her incapable of shouldering such responsibilities.

Responding to Violations of Bahá’í Law — Removal of Administrative Privileges — Partial Sanctions — Ch. 10

🔗BAHÁ’Í CREDENTIALS

To demonstrate their Bahá’í credentials, all American Bahá’ís, adult and youth, are issued Bahá’í Membership cards by the National Spiritual Assembly (since the onset of the COVID-19 pandemic, these have been virtual cards accessible using the Bahai.us mobile app). These virtual membership cards identify those to whom they belong as members of the Bahá’í Faith in good standing and entitle them to attend Nineteen Day Feasts, conventions, and other meetings that are for Bahá’ís only.

External Opposition — Ch. 9

🔗CHECKING CREDENTIALS

The Local Spiritual Assembly is responsible for checking the credentials of American Bahá’ís from other localities who wish to participate in community activities restricted to Bahá’ís. Checking visitors’ identification protects the community from those who have had their membership revoked or from individuals who may be hostile toward the Faith.

Since it sometimes happens that people who are hostile towards the Faith may attempt to take advantage of the kindness and hospitality of the Bahá’í community, it is especially important that the Local Assembly ask to see the Bahá’í identification of strangers claiming to be Bahá’ís and ask them to leave should they be unable to produce current Bahá’í credentials.

Those responsible for checking may ask to see some form of photo identification in addition to Bahá’í Membership cards or proof of Bahá’í membership from other countries. If the Local Assembly has internet access, the credentials of Bahá’ís from other localities in the continental Unites States can be verified through eMembership2.

🔗Local Assemblies Are Not to Provide Credentials

Local Assemblies are not to issue temporary identification cards for believers, nor should they write letters introducing them as Bahá’ís in good standing to immigration officials, other local, state, or Federal officials, or to other Bahá’í communities. Official Bahá’í credentials can only be issued, processed, and verified by the National Spiritual Assembly.

🔗CREDENTIALS OF BAHÁ’ÍS FROM OTHER COUNTRIES

Valid credentials are a Bahá’í identification card, a letter of introduction, or a letter of transfer not more than one year old issued by a National Spiritual Assembly.

🔗When a Visitor from Another Country Arrives without Credentials

With the exception of visitors from Iran, Bahá’ís visiting from another country who do not have current credentials and who wish to attend events for Bahá’ís only must have their Bahá’í status confirmed through the Office of Membership and Records at the Bahá’í National Center. Local Assemblies with questions about credentials are encouraged to contact that office on behalf of the Bahá’í visitors and should not contact the National Spiritual Assemblies of other countries. A visitor from another country who has arrived without credentials may be issued a letter of introduction by the Office of Membership and Records only after the office has contacted the National Spiritual Assembly of the visitor’s country and his or her good standing as a Bahá’í has been confirmed.

Bahá’ís from Iran arriving on a visitor’s visa may also be issued a letter of introduction from the Office of Membership and Records through the international liaison. However, Bahá’ís from Iran who are not relocating to the United States but are visiting for less than six months may attend activities restricted to Bahá’ís if vouched for, as explained in the next section, “Visitors from Iran without Credentials”.

When confirmation of Bahá’í status has been received by the Office of Membership and Records and it issues a letter of introduction, that letter will: be valid until the expiration of the believer’s current visa or a maximum of one year (whichever occurs first) allow the visitor to participate in Bahá’í activities (with the exception of elections) during the period of the letter’s validity The letter of introduction may be re-issued, if needed, as in the case of a multiple-year visa. While waiting for a letter of introduction, the visitor is welcome to participate in all activities open to non-Bahá’ís, but not in administrative activities, which are only open to Bahá’ís such as Nineteen Day Feasts and elections.

🔗Visitors from Iran without Credentials

Because of current limitations on confirming the credentials of Bahá’ís visiting from Iran, they may be allowed to participate in the Nineteen Day Feast or other community activities restricted to Bahá’ís for up to six months after arriving in the United States if their Bahá’í membership is vouched for through either of the following methods:

A Bahá’í family member or friend may vouch for the visitor by stating that he or she knows the visitor to be a Bahá’í and that, to the best of his or her knowledge, the visitor is in full possession of his or her membership privileges.

If no family member or friend is available to vouch in this way, a Local Assembly may consult with the Office of Membership and Records and seek the assistance of a community member well-versed in such matters. The individual could then meet with the visitor and, if the visitor is believed to be a Bahá’í in good standing, vouch for him or her.

Note that neither of these vouching methods are to be used for those who have moved to the United States and who are awaiting the completion of the transfer of their Bahá’í membership to this country. In addition, if it becomes clear that a visitor’s stay will exceed six months, the Office of Membership and Records should be contacted to initiate the transfer process. Also, even visitors who have been vouched for are ineligible to vote, or be voted for, in Bahá’í elections.

Attendance and Participation — Who May Not Attend Nineteen Day Feasts — Bahá’ís Awaiting Verification of or without Current Credentials — Ch. 7

🔗CREDENTIALS FOR AMERICAN BAHÁ’ÍS PLANNING TO TRAVEL ABROAD

Members of the American Bahá’í community planning to travel abroad for any reason are advised to carry current Bahá’í credentials, except in certain instances. Before leaving the country, believers should seek advice from the Office of International Pioneering, as there may be special conditions or guidance that believers should be aware of regarding the destination country or countries. In most cases, in place of a credentials letter, the American Bahá’í Membership Card will be adequate identification.

Believers planning to reside for more than six months in another country or within the jurisdiction of another National Spiritual Assembly should contact the Office of International Pioneering for assistance six months prior to their departure to transfer membership to the destination country.

International Membership Transfers — Transfer into the United States — Transfer of Persian Bahá’ís — Ch. 6

International Membership Transfers — Transfer out of the United States — Ch. 6

🔗ALL AMERICAN BAHÁ’ÍS RETURNING FROM EXTENDED STAY ABROAD

All members of the American Bahá’í community who have been out of the country for six months or more need to be officially transferred back in and must go through the membership transfer process described in the membership transfers section of this manual.

International Membership Transfers — Transfer into the United States — Policies on Administrative Participation during Transfer of Membership — Ch. 6

International Membership Transfers — Transfer into the United States — Transfer of Persian Bahá’ís — Ch. 6

🔗MAINTAINING DATA ON COMMUNITY MEMBERSHIP AND GROWTH

The National Spiritual Assembly of the United States maintains two membership data systems. One is a custom-made database known as UnityWeb designed by the National Assembly

which Local Assemblies access and update using eMembership2. The other is the Statistical Report Program (SRP), a world-wide database designed by the Universal House of Justice, which was deployed in 2008 in the United States. These two databases are separate from one another and require simultaneous upkeep.

UnityWeb is primarily used for enrolling new believers, facilitating contributions to the Bahá’í Funds, and other administrative purposes. The Statistical Report Program (SRP) is used to facilitate analysis of patterns of expansion and consolidation in clusters across the United States and throughout the world. In addition to information about members of the Bahá’í community, data about friends of the Faith and their involvement in core activities is also maintained within SRP.

Since both databases contain contact and other information on all registered members of the Bahá’í Faith in the United States, Local Assemblies must update both with information about community membership.

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

🔗UNITYWEB

One of the two membership databases the National Spiritual Assembly maintains is UnityWeb, which contains membership information, such as contact information and membership status, on all individuals who have ever been members of the Bahá’í Faith in the contiguous United States. This data is used by the National Spiritual Assembly to facilitate communication with Local Spiritual Assemblies and all members of the national Bahá’í community, as well as for enrolling new believers, and facilitating contributions to the Bahá’í Funds. The online tool eMembership2 allows Assemblies and registered Bahá’í groups to access and update data in UnityWeb for individuals living within their jurisdiction. The Bahá’í Online Services tool My Profile also enables individuals to access and change their own personal information in this database. Local Assemblies or registered Bahá’í groups needing printed lists for their locality can contact the Office of Membership and Records, as described below.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Assembly’s Contact Information — Ch. 4

Declaration of Faith and Enrollment — Details of Enrollment Process — Step 4 – Approval and Recording of Enrollment by a Local Spiritual Assembly — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — My Profile — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

Appendix: National Office of Membership and Records Information — Privacy Policies — Disclosure of Personal Information — Ch. 6

🔗Ways and Means to View and Update DataeMembership2

eMembership2 is a community data management application that allows Local Spiritual Assemblies and registered groups to access and update membership information for their communities in UnityWeb. Using eMembership2, Assemblies can modify the database directly, without any third party assistance. Assemblies are asked to record enrollments, child registrations, Assembly formations, officer elections, international transfers, and address changes through eMembership2. With this application, a current membership list can be maintained and printed locally at any time.

To log in to eMembership2 directly, go to https://emem.usbnc.org. Note that a Bahá’í Online Services (My

Profile) account password is required to log in.

To access eMembership2 though the national member services website: Go to www.bahai.us. Click on the “Login” button in the upper right-hand corner. Log in. If you are an officer of an Assembly or registered Bahá’í group or an eMembership Assistant and have a Bahá’í Online Services Account, you can access eMembership2 through the Admin Tools icon in the upper right-hand corner of the home page.

For assistance with using eMembership2, Assemblies may contact the Office of Membership and Records at the Bahá'í National Center by email at mailto:admintoolshelp@usbnc.orgmembership@usbnc.org or by calling

(847) 733-3445.

Declaration of Faith and Enrollment — Other Enrollment Considerations — Children of Non-Bahá’í Parents — Ch. 6

Declaration of Faith and Enrollment — Other Enrollment Considerations — Children of Bahá’í Parents — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Verifying Mail Returns — Suggestions for Handling Returned Mail — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Ch. 6

🔗My Profile

My Profile is a Bahá’í Online Services tool that allows individuals to change and update personal information in UnityWeb for themselves and their children under the age of 15. The types of changes that individuals can make include name, contact information, and pioneering history. Bahá’í parents can also register their children (under the age of 15) through My Profile.

My Profile can be accessed through the national member services website (https://www.bahai.us/community/) or the Bahai.us mobile app. On the website, any member of the American Bahá’í community in good standing can access My Profile by logging in with his or her own Bahá’í ID and password and then clicking on the ‘Profile’ icon in the upper right corner of the main page. He or she can also do this using the Bahai.us mobile app, after signing in with his or her Bahá’í ID and password, by clicking on ‘My Profile’ under the Menu.

Local Spiritual Assemblies may want to encourage their community members to use this time- and labor-saving tool.

For assistance or more information, please contact the Office of Membership and Records by email at mailto:admintoolshelp@usbnc.orgmembership@usbnc.org or at (847) 733-3445.

🔗Letter or Phone Contact

While eMembership2 is the preferred method for changing membership data in UnityWeb, in some instances data can be changed by calling the Office of Membership and Records at (847) 733-3445 or mailing a letter with the request and all relevant information to Office of Membership and Records, Bahá’í National Center, 1233 Central St., Evanston, IL, 60201.

🔗Specialized Report Forms

Some changes to UnityWeb need to be made using specific forms from the Bahá’í National Center, such as the Bahá’í Membership Data Report form, rather than by using eMembership2 or sending back an edited list. All forms can be found on the national member services website by clicking on the “Menu” icon in the upper left corner and selecting “Resources” and “Membership” (https://www.bahai.us/community/resources/membership) or through eMembership2.

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Ch. 6

🔗Community Membership List from the National Center

Once a year, the National Assembly (through its Information Technology department) will send a community membership list generated from UnityWeb to those registered Bahá’í groups and Local Assemblies which have not used eMembership2 within the past year.

If the Local Spiritual Assembly or registered Bahá’í group must work from the printed membership list provided by the National Center, it is asked to review the membership list carefully, make any necessary changes on the list and return it to the Office of Membership and Records. Otherwise, it is preferred that changes be entered using eMembership2.

If an Assembly or group maintains its own membership database and prefers to send changes from that database rather than write them on the list from the National Center, it should only report on those individuals whose data is different from that found on the latest list sent from the Office of Membership and Records. A Bahá’í ID number must be included for every change.

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update — eMembership2 — Ch. 6

Protection and Sharing of Community Membership Data — Ch. 6

🔗Obsolete Membership Lists Should Be Destroyed

Mailing lists must be kept secure to prevent them from falling into the hands of Covenant-breakers, enemies of the Faith, or others who may use them for commercial or unscrupulous purposes. Other than archival copies, obsolete lists should be shredded or burned.

Protection and Sharing of Community Membership Data — Ch. 6

🔗Guidelines for Updating Data Adding Bahá’ís Who Move into a Local Community

When a Bahá’í moves into an Assembly’s area of jurisdiction, the Assembly can add the person to its community list in UnityWeb either through eMembership2 or by emailing to the Office of Membership and Records (membership@usbnc.org) the name, address, and American Bahá’í ID number of the new community member. Alternatively, Assemblies without internet access may write information about a new community member(s) at the bottom of the printed membership list and mail the list to the Office of Membership and Records. The Assembly may also ask the individual to update his or her own information on UnityWeb using the My Profile tool, which can be accessed through the national member services website (http://american.bahai.us/ht tps://www.bahai.us/community/ ) or the Bahai.us mobile app. The Assembly should also make sure that the new community member’s information is entered into the Statistical Report Program (SRP).

🔗Changing Inaccurate Bahá’í Locality Designation for an Individual

If a Bahá’í is listed in UnityWeb, or on a printed community membership list received from the National Center, as living in a Bahá’í locality other than the one he/she actually lives in, e.g., if he/she lives outside the city limits, the Assembly can change the Bahá’í Locality Code (BLC) indicated for the individual using eMembership2 or by marking it on the printed list from the Bahá’í National Center and returning it.

The BLC is the six character code assigned to each locality by the Bahá’í National Center which indicates both the state (the state abbreviation forms the first two letters) and the locality (the last four letters/numbers). The code for each locality is available through eMembership2 or from the Office of Membership and Records.

🔗Determining a Believer’s Membership Status or Whether He/She Is Institutionalized or Imprisoned

When a Bahá’í has been deprived of, or has limited, administrative privileges, or if he/she is institutionalized or imprisoned, this information is indicated by notations on the local membership list provided by the Bahá’í

National Center for the locality in which he/she resides. Changes to these records can only be made at the national level.

Withdrawal from and Reinstatement of Membership — Criteria for Withdrawal — Ch. 6

Responding to Violations of Bahá’í Law — Removal of Administrative Privileges — Ch. 10

Responding to Violations of Bahá’í Law — Restoration of Administrative Privileges — Ch. 10

External Issues — Bahá’í Prisoners — Ch. 14

🔗Entering Adult and Child Registrations

Adult and child registrations can be entered into UnityWeb using eMembership2 or by mailing the completed Bahá’í Registration card to the Office of Membership and Records, Bahá’í National Center, 1233 Central St.,

Evanston, IL, 60201 . They are not to be reported on the Bahá’í Membership Data Report form.

An Assembly may also register individuals within its cluster in a locality not already served by an Assembly.

Information about newly registered adults and children should also be entered into the Statistical Report Program (SRP).

Declaration of Faith and Enrollment — Other Enrollment Considerations — Children of Non-Bahá’í Parents — Ch. 6

Declaration of Faith and Enrollment — Other Enrollment Considerations — Children of Bahá’í Parents — Bahá’í Parents Encouraged to Register Their Children as Bahá’ís — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

Withdrawal from and Reinstatement of Membership — Handling Requests for Withdrawal — Reporting a Recommendation for Withdrawal — Ch. 6

Appendix: National Office of Membership and Records Information — Ch. 6

🔗Entering New or Revised Personal Contact Information

The following information can be entered directly into UnityWeb using eMembership2. Address changes Phone numbers Email addresses Indicating “address is unknown” — This should be done only if a) it is confirmed that the individual has moved out of the community, even if no forwarding address is known, and b) all options for locating the individual have been exhausted and there is reason to believe that she or he no longer resides in the community

If the Local Assembly does not have internet access, the changes can be noted and returned on the computer-generated community list from the Office of Membership and Records by crossing out inaccurate information and writing in the correct information. Address and other contact information changes may also be reported to the Office of Membership and Records using the Bahá’í Membership Data Report form, which is available for download from the “Membership” section of the national member services website (https://www.bahai.us/community/resources/membership). Note that incomplete address information should not be reported, as it cannot be recorded in UnityWeb. Individual believers can also change their own contact information either electronically using the Bahá’í Online Services tool My Profile, by using the address change form found in The American Bahá'í or by sending an email to membership@usbnc.org or mailing a letter to the Office of Membership and Records, Bahá’í National Center, 1233 Central St., Evanston, IL, 60201 . The Assembly should also make sure that new or revised contact information is also entered into the Statistical Report Program (SRP).

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Suggestions for Handling Returned Mail — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Ch. 6

🔗Registering Name Changes

If an Assembly is submitting a legal name change on behalf of an individual, a completed Bahá’í Membership Data Report form can be sent to the Office of Membership and Records by mail or email.

If an individual is submitting a legal name change, it is sufficient for the individual to email the Office of Membership and Records at membership@usbnc.org with his or her name change, Bahá’í ID number and contact information. Alternatively, the individual may process the change independently through the Bahá’í Online Services tool My Profile, and indicate the reason for the change.

After the change is processed, the individual will receive an updated Bahá’í identification card.

The Assembly should also make sure that the name change entered into the Statistical Report Program (SRP).

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — Specialized Report Forms — Ch. 6

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Ch. 6

🔗Registering Sex Change

Once an individual’s sex change has been certified by civil authorities, he or she must provide documentation to Bahá’í institutions in order to have relevant records updated. He or she is then expected to observe the Bahá’í laws that apply to his or her new sex. There is no objection, in principle, to a Bahá’í marriage in which one partner has undergone a sex change prior to the marriage. For further guidance, contact the Office of Community Administration at community@usbnc.org.

Personal Matters — Medical Matters — Gender Identities and Sex Change Issues — Ch. 14

🔗Reporting Marriages

All Bahá’í marriages must be reported. This can be done by using the interactive form for this purpose in eMembership2 or by filling out the Bahá’í Marriage Report form, which can be downloaded from the national member services website at https://www.bahai.us/community/resources/membership, and emailing or mailing the completed form to the Office of Membership and Records. It is important to include dates and all other requested information.

Maintaining Data on Community Membership and Growth — Registering Important Life Events — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Ch. 6

After the Bahá’í Marriage Ceremony — Assembly Reports Bahá’í Marriage — Ch. 11 Assembly Checklist for Bahá’í Marriage — Ch. 11

🔗Reporting or Verifying a Death

The tool eMembership2 should be used to report the death of a community member. Alternatively, if the Assembly does not have internet access, the Bahá’í Membership Data Report form may be used and mailed to the Office of Membership and Records. It is important to include dates and all other requested information. When the database shows that an individual’s death has been reported but “not verified,” this indicates that a report of the individual’s death was received by the Office of Membership and Records, but no date of death was indicated. This can be the result of incomplete reporting or because the United States Postal Service returned mail bearing the stamp “Deceased, unable to deliver.” It is important for Assemblies to assist in verifying a believer’s death and the date of death, if possible. If a death had been reported erroneously, the Office of Membership and Records should also be notified so that the record can be corrected.

Once a death has been verified, the name is removed from the local community’s membership list but is retained on UnityWeb showing the last known address, for historical purposes.

Maintaining Data on Community Membership and Growth — Registering Important Life Events — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Ch. 6

Assembly’s Responsibilities — Local Assembly Reports Death of Community Members to National Assembly — Ch.

🔗Request for Withdrawal of Bahá’í Membership

At the present time, the National Spiritual Assembly handles all requests for withdrawal in the United States, although often a Local Spiritual Assembly may be asked to assist with cases of individuals residing in its jurisdiction.

🔗Reporting Assembly Member, Assembly Officer, and Group Officer Changes

Each Local Spiritual Assembly is asked to report the results of its community’s annual Riḍván election to the National Spiritual Assembly as soon as the results are determined. Reporting results of the Assembly election and officer election through eMembership2 is preferable; however, for Assemblies that lack internet access, the Local Spiritual Assembly Election Report Form and Local Spiritual Assembly Officers’ Election Report Form can be completed and mailed to the Office of Membership and Records. Any Assembly membership changes during the year can be reported in the same manner.

The members and officers of the Local Spiritual Assembly or registered Bahá’í group are listed in eMembership2 and on the first page of the printed report. If any of the names are incorrect, changes should be made either through eMembership2 or by indicating the changes on the community list from the Bahá’í National Center and mailing it back to the Office of Membership and Records.

🔗See also:

Election Procedures — Ch. 2

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — First Meeting of Newly Elected Assembly — Election of Assembly Officers — Ch. 4

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Local Assembly and Registered Group Formations and Changes — Ch. 6

🔗Transfers Into or Out of the Country

Transfers into or out of the country must be reported either through eMembership2 or by contacting the Office of Membership and Records at membership@usbnc.org. When the transfers of Bahá’ís into the American

Bahá’í community are reported through eMembership2, the information for the individuals who have transferred will appear in the Pending Members queue until the transfer is complete. Once an incoming Bahá’í’s transfer has been completed, the responsible Assembly should also ensure that the new community member’s information is entered into the Statistical Report Program (SRP).

Maintaining Data on Community Membership and Growth — Statistical Report Program — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Ch. 6

🔗Verifying Mail Returns

Mail is returned to the National Bahá’í Center by the United States Postal Service for a variety of reasons. When this occurs, the believer’s “Mail Status” in UnityWeb is marked as a “Mail Returned.” The Local Spiritual Assembly or registered group is then asked to try to verify the address of the believer whose mail has been returned.

Once a community has verified that a person no longer lives at the last known address and has no forwarding information, the Local Assembly should apply the “Remove from List” function in eMembership2 or notify the Office of Membership and Records, which will remove the name from the local membership list. However, the person’s name and last known address are still retained in UnityWeb.

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Ch. 6

🔗Suggestions for Handling Returned Mail

Examine the piece of returned mail carefully and note the reason the mail was returned. Sometimes mistakes are made by the Postal Service or the sender and can be easily corrected. In other cases, more investigation may be required, as outlined below.

🔗Where to Search for a Correct Address

Do the simplest things first: Check a recent telephone directory. Remember that addresses in directories may not be complete. Call directory assistance. If asked, a directory assistance operator will sometimes give out the address of the person whose telephone number is listed. Ask other Bahá’ís whether they have any information. If there is no phone listing, visit the last known address. Ask neighbors whether they have any information. Check online people search sites such as www.zabasearch.com.

If these attempts fail, try the following: Send a letter or a postcard to the last known address with the notation “Address Correction Requested” on the front. Make sure the Assembly’s return address appears on the envelope. If the person has moved, the Postal Service will return the letter with the new address noted on it. A small fee will be charged.

Addresses can be requested through the Freedom of Information Act. Make the request at the post office. The request will not be able to be filled if the person moved more than eighteen months before or did not file a change of address.

🔗When an Address Is Found

Once an address has been found, verify that it is valid and complete, either by calling the local post office or through the United States Postal Service website at https://tools.usps.com/zip-code-lookup.htm where correct formatting and the nine-digit zip code can be found.

Arrange for representative(s) to contact the person to confirm that the contact information is for the right person and, if he or she still considers him or herself a Bahá’í, encourage greater involvement in the community.

The verified address information should then be entered for the person through eMembership2. If the Local Spiritual Assembly does not have internet access, these changes should be sent to the Office of Membership and Records at the Bahá’í National Center using the Bahá’í Membership Data Report form.

Withdrawal from and Reinstatement of Membership — Handling Requests for Withdrawal — Response of Local Assembly to Request for Withdrawal — Ch. 6

🔗When an Address Cannot Be Found

If a person cannot be located after making all reasonable attempts, the individual can be removed from the community’s membership list by using the “Remove from List” option in eMembership2. If the Local Spiritual Assembly does not have internet access, a report documenting the efforts that were made should be sent to the Office of Membership and Records with a completed Bahá’í Membership Data Report form.

If it is determined that a reasonable search has been made, the person’s name will be removed from the local community’s membership list but retained in UnityWeb with a status of “Verified Address Unknown.”

🔗STATISTICAL REPORT PROGRAM

One of the features of the approach to community-building that developed during the series of global Plans which began in 1996 was the development of the Statistical Report Program (SRP) at the Bahá’í World Centre for use throughout the Bahá’í world to collect the most essential information required to evaluate the progress of clusters and the development of local communities. Since April 2008, the SRP application has been in use throughout the United States. The following guidance from the Universal House of Justice further clarifies the purpose and importance of collecting pertinent data with SRP and using this data for analysis and planning.

One of the important accomplishments of recent Plans is a heightened awareness among institutions and believers everywhere of the role statistical information can play in facilitating the planning process at the cluster level. This is demonstrated by the increasing ability of the friends to collect pertinent data and to use this information, which draws attention to strengths to be built upon and weaknesses to be overcome, to track progress, analyse the patterns of growth prevalent in their communities and decide upon the next set of goals to be adopted.

In this connection, the Statistical Report Program, created at the Bahá’í World Centre, has proven to be particularly useful. This instrument was specifically designed to collect the most essential information required to evaluate the progress of a cluster. It has already been introduced in a majority of countries and is increasingly being used in clusters to facilitate analysis and planning. The program also provides for the transfer of data collected within the cluster to the regional, national and international levels, thereby allowing the respective institutions to remain apprised of developments close to the grass roots. In view of the progress that has been achieved thus far, the Universal House of Justice has decided that the time has come for all Nat ional Spiritual Assemblies to implement the Statistical Report Program … by Riḍván 2008.
Letter written on behalf of the Universal House of Justice, dated April 8, 2007, to all National Spiritual Assemblies

Careful analysis of experience … serves to maintain unity of vision, sharpen clarity of thought and heighten enthusiasm. Central to such an analysis is the review of vital statistics that suggest the next set of goals to be adopted. Plans are made that take into account increased capacity in terms of the human resources available at the end of the cycle to perform various tasks, on the one hand, and accumulated knowledge about the receptivity of the population and the dynamics of teaching, on the other. When human resources increase in a manner proportionate to the rise in the overall Bahá’í population from cycle to cycle, it is possible not only to sustain but to accelerate growth.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors

In its message dated 29 December 2015 to the Conference of the Continental Boards of Counsellors, the Universal House of Justice states that within clusters that have passed the third milestone “an educational system, with all its component elements, capable of expanding to welcome large numbers is now firmly rooted”. The message also states that the Area Teaching Committee “is rising to a new level of functioning” and “is engaged in a more thorough reading of circumstances in the whole cluster”. The House of Justice goes on to elaborate on the pressing concerns before the Committee:

In the plans it makes each cycle, the Committee relies heavily on those shouldering the greatest share of the work of expansion and consolidation, but given that the number of those connected in some way with the pattern of activity is now large, a variety of questions become more pressing: how to mobilize the entire company of believers in support of teaching goals; how to organize systematic home visits to the friends who would benefit from deepening and discussions that connect them with the community; how to strengthen spiritual bonds with the parents of children and junior youth; how to build on the interest of those who have shown goodwill towards the Faith but have yet to take part in its activities. Promoting the widespread holding of devotional meetings is another concern, so that hundreds of people, eventually thousands, are engaged in worship in the company of their households and their neighbours. Ultimately, of course, the Committee looks to continually extend the reach of the community’s endeavours so that more and more souls become acquainted with the message of Bahá’u’lláh.

In the ongoing efforts of agencies in such clusters to raise their capacity to manage the increased complexity associated with embracing large numbers and to answer many of the questions above about the varying needs and capacities within the community, it will be vital that they have access to complete and accurate statistical data. Their ability to maintain such information in the Statistical Report Program will thus play an essential role in their endeavours to draw all the individuals in the community into the pattern of activities of the Plan and to reach out to ever-wider circles to share the teachings of the Faith.

The Development of Capacity to Collect and Utilize Statistics , a document prepared by the Department of Statistics at the Bahá’í

World Centre, dated February 2016, par. 7

🔗Vital Role of Local Assemblies in Reporting on Growth

In managing the complexities involved in its own work—which includes gathering and analyzing statistical data, as well as a diversity of other tasks—the [Area Teaching] Committee draws on the help of individuals beyond its own members. These complexities also require increasingly close collaboration with Local Spiritual Assemblies.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

While Area Teaching Committees have the primary responsibility to maintain statistics on community membership and community-building activities within their clusters in the Statistical Report Program (SRP), the role of the Local Spiritual Assembly in accurately entering data for its locality into SRP is vital, since the Assembly is often the most aware of its community membership and activities (and sometimes also of activities occurring in neighboring localities without Local Assemblies). Though Local Assemblies also use eMembership2 to report changes in community membership, it is important to understand that the two applications—eMembership2 and the Statistical Report Program—collect data for different purposes and that their databases are not connected to each other. Thus, information regarding changes in community membership needs to be entered into both systems. Area Teaching Committees, regional and cluster Statistics Officers, Local Spiritual Assemblies, Training Institute coordinators, and Auxiliary Board members and their assistants all have direct access to the SRP application, and each of these agencies or institutions and their representatives share responsibility for keeping the information contained in SRP up-to-date.

🔗Learning to Use SRP Data for Local Analysis and Planning

Regarding the flow of statistical information, now that you have begun implementing the Statistical Report Programme, you will need to ensure that capacity to use this important instrument is firmly established at the cluster, regional, and national levels…. [T]he primary concern is not only continuing to regularly gather statistical data but also enabling the friends and institutions of the Faith at every level to use such information for the purposes of reflection and planning.
Letter written on behalf of the Universal House of Justice, dated November 4, 2018, to a National Spiritual Assembly

In general, the statistical information collected at the level of the cluster is primarily intended to facilitate local analysis and planning. Therefore, it is important for the friends and especially the agencies guiding the efforts at the cluster level to strive to understand the nature of the work called for by the House of Justice in the Five Year Plan and how the gathering of statistical information will inform reflection on action and assist in revising and improving approaches in cycle after cycle.
Letter written on behalf of the Universal House of Justice, dated October 10, 2016, to an individual

As the process of expansion and consolidation progresses within a cluster, the gathering of numerical data is a natural part of the everyday activities that take place as the friends carry out their work and make plans for the next steps they will take…. At certain times during the three-month cycle of activity, institutions and agencies serving at the cluster level would pool statistical information, by generating reports from the Statistical Report Program, thus facilitating analysis of the overall progress made and planning for the next cycle of activities. In light of the above, it is apparent that the collection of data is the result of the organic process of growth in each cluster and constitutes only one means, albeit a critical one, for assessing the progress of the Cause and the community-building process under way.
Letter written on behalf of the Universal House of Justice, dated July 23, 2013, to a National Spiritual Assembly

As you know, the capacity to collect, maintain, and analyse statistical data gives the believers in a cluster, as well as the institutions that support them, a clear picture of the cluster’s strengths and makes it possible to recognize trends in patterns of growth. The availability of accurate statistics helps a community to reflect on its progress and to formulate future goals to be adopted.
Letter written on behalf of the Universal House of Justice, dated November 16, 2010, to a National Spiritual Assembly

Facilitating the Flow of Guidance, Information, and Funds — Facilitating the Flow of Information — Developing Capacity to Collect and Use Statistical Data for Planning — Ch. 3

Operating Principles of the Local Spiritual Assembly — Assembly’s Mode of Operation—Learning in Action — Ch. 4

🔗Generating Reports Using SRP

The Statistical Report Program (SRP) provides Local Assemblies with the ability to generate their own routine and custom reports for planning and reflection purposes. If need be, assistance with generating these reports can also be provided by the Area Teaching Committee or cluster statistics officer upon request. Examples of such reports include:

Locality Summary (summarizing statistics for all indicators of growth within the locality for use by Local Assembly)

Membership lists (indicating all Bahá’í community members residing within the locality, and which can be customized to include institute courses completed, contact information, and demographics)

Focus Neighborhood Summary (summarizing statistics for all indicators of growth within the focus neighborhood(s) in the locality)

Custom reports (SRP can generate limitless other types of reports to aid with analysis and planning)

🔗Kinds of Information Collected in SRP

It should be noted that statistics are gathered only on particular kinds of activities related to the progress of a cluster and that many other endeavors which are also very important to the development of the Faith are not counted. This is because of the need to focus on learning about specific aspects of the work at this time, and the Area Teaching Committee should not feel the necessity to alter the recording of statistics merely to try to reflect the entirety of services of the believers, all of whose contributions are nevertheless meritorious and appreciated.
Letter written on behalf of the Universal House of Justice, dated October 10, 2016, to an individual

There need be no concern with trying to present a particularly favorable image of the work in a cluster; rather, statistics that accurately reflect the condition of the cluster, even when there is lack of progress for some time, are essential to aid the understanding of the friends within the clusters as well as help agencies at the regional and national level determine what type of support may be required to overcome existing challenges.
Letter written on behalf of the Universal House of Justice, dated October 10, 2016, to an individual

To facilitate analysis and planning for systematic growth at local, cluster, regional, and national levels, it is essential for cluster agencies and Local Assemblies to regularly enter and update the following information in the Statistical Report Program (SRP):

🔗Bahá’í Community Membership Data

Names and contact information for each Bahá’í (all ages)

Names and contact information for friends of the Faith engaged in community-building activities

Demographic information about each Bahá’í and friend of the Faith including date of birth, gender, ethnicity or race, and date of enrollment (for registered Bahá’ís)

🔗Data on the Three Educational Imperatives

Ruhi courses in progress and completed (by cluster, locality, and focus neighborhood)

Names of tutors, animators, or children’s class teachers for each educational activity

Names of participants, Bahá’ís and friends of the Faith, in each educational activity

Total number of children’s classes, junior youth groups, and study circles occurring in a locality, cluster, region etc.

Mobilization rates for each educational imperative and resources used within a locality or cluster

🔗Community Development Indicators

Numbers of regular devotional gatherings occurring and estimated average participation of Bahá’ís and friends of the Faith

Number of home visits conducted for deepening (by locality)

Estimated average participation in Nineteen Day Feasts

Holy Days commemorated and estimated average participation of Bahá’ís and friends of the Faith

🔗Geographical and Demographic Data on Clusters

Geographical information about the cluster such as its size in square miles, the names of localities within it, and its location within the country

Names of focus neighborhoods (i.e. centers of intense activity) within in each locality

Names and contact information for representatives of agencies and institutions serving the cluster, including members of the Auxiliary Boards, members of the Area Teaching Committee, the Training Institute coordinators, etc.

The Assembly status of each locality within the cluster

Population size according to census data and Bahá’í population.

🔗Accessing the Statistical Report Program

At the cluster level, the Area Teaching Committee (ATC) facilitates training in the use of the Statistical Report Program (SRP) application, sometimes with the assistance of an appointed cluster-level statistics officer. When there is no ATC in a cluster, the regional statistics officer appointed by the Regional Council facilitates trainings and the regular collection of statistics and may appoint a data assistant to aid in training and collection across the region. Access to SRP by all the agencies and institutions of clusters in the United States was made possible in 2020 following the launch by the Department of Statistics at the Bahá’í World Center of the new online version. This enhancement to the application increased ease of access for Local Assemblies, the Training Institute, members of the Auxiliary Boards, Regional Bahá’í Councils and other appointees. Members of Local Assemblies and their appointed assistants can gain access to SRP by contacting their cluster or regional statistics officers or the National Statistics Office at nso@usbnc.org.

🔗REGISTERING IMPORTANT LIFE EVENTS

Local Spiritual Assemblies, which are embryonic Local Houses of Justice, should develop as rallying centers of the community. They must concern themselves not only with teaching the Faith, with the development of the Bahá’í way of life and with the proper organization of the Bahá’í activities of their communities, but also with those crucial events which profoundly affect the life of all human beings: birth, marriage, and death. When a Bahá’í has a child it is a matter of joy to the whole local community as well as to the couple, and each Local Spiritual Assembly should be encouraged to keep a register of such births, issuing a birth certificate to the parents. Such a practice will foster the consolidation of the community and of the Assembly itself. Even if only one of the parents is a Bahá’í, the Assembly could register the birth of the child, and upon application of the Bahá’í parent issue the certificate.

.... Each Assembly ... must conscientiously carry out its responsibilities in connection with the ... recording of Bahá’í marriages in a register kept for this purpose, and the issuing of Bahá’í marriage certificates ....

In some parts of the world, if Local Spiritual Assemblies fail to carry out these sacred duties some believers might gradually drift away from the Faith and even pay dues to churches or other religious organizations to ensure that, when they require to register the birth of a child, to solemnize a marriage or to have a funeral service, there will be a religious institution ready to perform the necessary services. Conversely, when Local Assemblies have arisen to carry out these responsibilities, the believers have acquired a sense of security and solidarity, and have become confident that in such matters they can rely upon the agencies of the World Order of Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated April 17, 1981, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963–1986: The Third Epoch of the Formative Age , par. 280.20-21, 280.23

Bahá’í Marriage and Birth Certificates are available for a nominal fee from the Office of Membership and Records at the Bahá’í National Center. Instructions on how to order these certificates can be found on the national member services website at https://www.bahai.us/community/resources/membership. The Assembly should maintain registers (traditionally bound books designed for long-term record keeping are recommended, although other means may be used) in which to permanently record the marriages, divorces, births, adoptions, and deaths of community members. These registers should be maintained accurately and with attention to detail. Care should be taken in the handling and storage of these permanent, irreplaceable repositories of information on important life events.

The Local Spiritual Assembly should also report marriages, divorces, and deaths to the Office of Membership and Records at the Bahá’í National Center. In the case of marriages, the Assembly may use the Bahá’í Marriage Report form available in the “Membership” section of the national member services website (https://www.bahai.us/community/resources/membership). Divorces and deaths should be reported through eMembership2.

Declaration of Faith and Enrollment — Other Enrollment Considerations — Children of Bahá’í Parents — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Reporting Marriages — Ch. 6

Appendix: National Office of Membership and Records Information — Contacts and Supplies — Administrative Changes — Ch. 6

After the Bahá’í Marriage Ceremony — Bahá’í Marriage Certificate and Civil License — Ch. 11 Strengthening Marriage and Family Life — Local Assembly and Community Responsibilities — Register the Births of Children — Ch. 11 Assembly’s Duties When Granting a Bahá’í Divorce — Reporting Year of Waiting and Bahá’í Divorce to National Assembly — Ch. 12

Bahá’ís provide their addresses and personal information to the National Spiritual Assembly with the understanding that the information they provide will be kept confidential.

The National Assembly regards personal information as a sacred trust, including those who do not wish to receive unauthorized contact. Personal data should not be posted on the internet or given to individual believers without permission from those listed, including community mailing lists or directories reflecting personal information.

The National Assembly limits use of membership lists to endeavors related to Bahá’í elections and expansion or consolidation only. Membership lists may not be used for promotional, advertising purposes, for business solicitation, or personal use.

Local Assemblies, registered Bahá’í groups, individuals or Bahá’í-related businesses may use the Assembly contact information posted on the national member services website to send mail or emails to communicate their endeavors. Local Assemblies are free to share communications from other communities with the membership of their locality or not, as they see fit.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Assembly’s Contact Information — Ch. 4

External Issues — Bahá’í Prisoners — Restrictions on Practice of Faith in Prisons — Ch. 14

It is left to the discretion of each Assembly whether it wishes to share its membership lists and data with other Bahá’í institutions other than as outlined above for the Statistical Report Program (SRP). The lists/data should only be used to conduct official Bahá’í work and should not include individuals who have requested “no contact.” If lists with community membership information are shared, they must be password protected.

🔗MEMBERSHIP DATA IS NOT TO BE USED FOR BUSINESS PURPOSES

Businesses that sell Bahá’í specialty items are required to compile their own mailing lists and may not use Bahá’í community membership data for that purpose. Bahá’ís who have expressed an interest in receiving mail from a particular business may be added to the list. In addition, Bahá’í business owners are free to contact other businesses owned by Bahá’ís to use or purchase their mailing lists. However, if individuals request that their contact information not be shared, such requests should be honored.

Bahá’í-related businesses are free, however, to mail or email Local Spiritual Assemblies using the contact information available from the national member services website (https://www.bahai.us/community/). Upon receiving such promotional materials, Local Assemblies are free to utilize them or not, as they see fit.

🔗COMMUNITY MEMBERSHIP DIRECTORIES

The names and addresses of Bahá’ís are considered confidential and some believers may have privacy or safety concerns, even between members of the same community or family, about which the Assembly may not be aware. Therefore, should an Assembly decide to produce and distribute to the Bahá’ís within its locality a directory to facilitate communication between community members, it should include in that directory only the names and contact information of community members who have explicitly given their permission. Furthermore, the directory should include only those types of contact information (e.g. telephone numbers, email addresses, postal addresses, etc.) that those community members who are willing to be included have agreed to. Any information on minor children would be included only with permission of the parents. Bahá’ís in surrounding areas without Assemblies may also be listed, if they too have given their consent to every aspect of the information about them that the directory is to include. In addition, the directory should contain guidelines about how its contents may and may not be used.

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — Community Membership List from National Center — Ch. 6

🔗GROUP EMAILS AND EMAIL LISTSERVS

Since the names and contact information of members of the Bahá’í community are to be kept confidential and only shared with the permission of the individual(s) in question, when an Assembly or other Bahá’í institution sends an email message to members of the community, the message should not have the email addresses of the recipients visible on the TO or CC lines. However, if recipients’ email addresses are placed on the BCC line only, the confidentiality of these addresses is maintained as they are only visible to the sender.

A convenient way to share announcements with and among members of a Bahá’í community is through an email listserv created and maintained by a Bahá’í institution. Listservs maintain the confidentiality of recipients’ personal information since the names or contact information of subscribers to a listserv are not visible to those receiving emails through the listserv.

A Local Assembly is free to create an email listserv using the email addresses of members of its local Bahá’í community to share announcements and facilitate communication with and between community members. The email addresses of individual believers outside of an Assembly’s jurisdiction may also be included in an Assembly’s listserv if these individuals have asked to be included and have shared their contact information with the Assembly. If any recipient of emails distributed through a listserv requests to no longer receive these emails, his/her email address should of course be removed from the listserv.

A Local Assembly should not unilaterally create a listserv meant to serve its entire cluster without consulting with other Bahá’í institutions and agencies in the cluster. Rather, such an initiative would need to be undertaken in consultation and coordination with the other Local Assemblies whose jurisdictions would be affected, and with the Area Teaching Committee serving the cluster or the Regional Bahá’í Council responsible for the region.

If an Assembly wishes to share an announcement with friends across a cluster or region, it can also ask for the assistance of its cluster’s Area Teaching Committee to distribute its message to the cluster or of its Regional Bahá’í Council to distribute the message across the region.

🔗INTERNATIONAL MEMBERSHIP TRANSFERS TRANSFER INTO THE UNITED STATES

The transfer of the memberships of Bahá’ís who arrive in this country from other countries (including Alaska and Hawaii) can only be completed by the Office of Membership and Records at the Bahá’í National Center. Local Spiritual Assemblies are not authorized to complete such transfers nor should they become involved in legal matters of immigration.

Assemblies should also be aware that unscrupulous individuals may falsely represent themselves as Bahá’ís for purposes of immigration.

Bahá’ís from other countries (including Alaska and Hawaii) who plan to remain in the United States for more than six months should transfer their membership. If they have not already done so, the individuals involved must contact their former National Spiritual Assembly and ask that a letter of transfer be issued. The letter should be sent directly to the National Spiritual Assembly of the Bahá’ís of the United States via the Office of Membership and Records.

The letter should include the following information: The full name(s) under which the person(s) was registered in the former country of residence, with Bahá’í identification numbers, if available. Both the last address from the former country and the current address in the United States.

If, 60 days after contacting his/her former National Assembly, a Bahá’í still has not received his/her American Bahá’í credentials, the Office of Membership and Records should be notified.

If the individual(s) transferring are of Persian ancestry, they may be subject to additional requirements detailed in the sections below on the transfer of Persian Bahá’ís.

Although a Local Spiritual Assembly may not write to another National Spiritual Assembly on behalf of believers, it is free to help believers with transfer procedures, such as by initiating the transfer process in eMembership2. This will add the new member to the pending member queue until the individual is transferred. If an individual is unable to contact his/her previous National Assembly, the Office of Membership and Records should be contacted for assistance, which can be reached by email at membership@usbnc.org or by calling (847) 733-3445. In addition, the following information and items are required by the Office of Membership and Records to complete a transfer:

Full legal name(s)

Date(s) of birth

Current address, telephone number, and email, if available

Whether the person(s) has been in the United States previously

Original Bahá’í credentials (These should be mailed to Bahá’í National Center, Office of Membership and Records, 1233 Central St., Evanston, IL, 60201, and photocopies of the originals should be kept by the transferees.)

International Membership Transfers — Transfer into the United States — Transfer of Persian Bahá’ís — Ch. 6

Bahá’í Credentials — All American Bahá’ís Returning from Extended Stay Abroad — Ch. 6

🔗Policies on Administrative Participation during Transfer of Membership

Bahá’ís with current credentials from other countries (including Alaska and Hawaii) in the process of transferring their membership to the United States may participate in administrative activities and are considered eligible to vote and to be elected to an Assembly, pending the completion of their transfer from the country in which they were last residing. Election of believers with transfers pending is subject to verification after completion of transfer.

Persons without valid credentials or awaiting verification of credentials may participate only in activities open to non-Bahá’ís, regardless of whether they have previously resided in the United States and/or are known to the community.

International Membership Transfers — Transfer into the United States — Transfer of Persian Bahá’ís — Ch. 6

🔗When Transfer Is Complete

When the Office of Membership and Records receives a confirmation from the former National Spiritual Assembly, the names of the transferring believers are added to the American Bahá’í membership rolls or, if they were previously registered in the United States, their memberships are re-activated. Transferees confirmed by the former National Assembly who are added to the rolls for the first time are provided with new credentials in the form of American Bahá’í Membership Cards. If confirmation from their previous National Assemblies is not received, their cases are handled by the Office of Community Administration. In either case, the responsible Local Spiritual Assembly or an Auxiliary Board member will receive notification when the transfer has been completed, with the membership status of the believer.

After completion of the transfer, believers in possession of their administrative privileges may participate again administratively. If a transferred believer had his or her privileges removed under the jurisdiction of the former National Assembly and the condition(s) that caused the loss of privileges has been corrected, application may be made to have privileges restored through the National Spiritual Assembly of the Bahá’ís of the United States.

🔗Transfer of Persian Bahá’ís

Note: The term Persian refers to anyone of Persian (Iranian) ancestry.

In addition to the above requirements for all transferring Bahá’ís, there are special procedures for Bahá’ís of Persian ancestry that protect individuals and the Cause, both in Iran and elsewhere. These procedures also allow the National Spiritual Assembly to identify and be in touch with Bahá’ís of Persian ancestry living in the United States whenever the need arises and to convey messages and calls of the Universal House of Justice to them.

Local Spiritual Assemblies should lovingly explain to newly arrived Persian Bahá’ís the need for complying with the instructions of the Universal House of Justice and the policies of the National Spiritual Assembly, and should enforce transfer procedures firmly and uniformly.

🔗Persians Whose Bahá’í Credentials Have Not Been Verified

According to instructions from the Universal House of Justice, Persian Bahá’ís who have left Iran since the Revolution (i.e. January 1979) and whose credentials have not yet been verified may not be registered as American Bahá’ís before their membership in the Bahá’í Faith is confirmed.

The first step in the process of confirming their membership is for them to fill out in English a Persian Bahá’í Membership Transfer Questionnaire, which is available on the national member services website at https://www.bahai.us/community/resources/membership or from the Office of Membership and Records at membership@usbnc.org. The information these individuals enter on this form provides the National Center with specific information about such details as their former places of residence in Iran, their date and place of birth, the names and telephone numbers or addresses of their parents, and so forth.

If the newly arrived Persian Bahá’ís have not been introduced to the National Spiritual Assembly of the United States by Bahá’ís in Iran, they are advised to ask their friends and relatives in Iran to arrange for their introduction. Because communication with the Bahá’ís in Iran is often difficult, the verification process may be lengthy—more than a year in some instances.

While waiting for verification, these friends are welcome to participate in all activities open to non-Bahá’ís, but may not take part in administrative activities such as the Nineteen Day Feast and elections.

🔗Persians Who Have Never Been Members of American Bahá’í Community

Persian Bahá’ís who have never been members of the American Bahá’í Community, and hold current Bahá’í credentials from another country, must fill out in English a Persian Bahá’í Membership Transfer Questionnaire and submit it to the Office of Membership and Records. Forms are available on the national member services website at https://www.bahai.us/community/resources/membership, or from the Office of Membership and Records, membership@usbnc.org. Believers meeting these conditions are subject to the same general policies as other believers during transfer but are not subject to the lengthy verification process that normally accompanies submission of the Transfer Questionnaire, unless they have traveled to Iran on a trip that lasted four months or more.

The foregoing does not apply to Persian Bahá’í refugees in transit from Iran to the United States through another country. The National Spiritual Assembly in the transit country may issue a temporary Bahá’í identification document to a refugee to facilitate settlement. However, as such a document does not constitute membership in the national community issuing it, the procedures for Persian Bahá’ís whose credentials have not yet been verified must be followed.

🔗Persians Who Were Formerly Members of American Bahá’í Community

Former Persian-American Bahá’ís holding current Bahá’í credentials from another country and now transferring back into the United States will not need to fill out a Persian Bahá’í Membership Transfer Questionnaire for a second time, unless they have traveled to Iran for a trip lasting four months or more since their current credentials were issued. They are subject to the same general policies as other Bahá’ís during transfer.

🔗Travel to Iran after Current Credentials Were Issued

All Persian Bahá’ís who have traveled to Iran since their current Bahá’í credentials were issued must have their credentials re-verified upon their return if their trip lasted four months or more.

🔗TRANSFER OUT OF THE UNITED STATES

If an American Bahá’í is moving to another country for a period of six months or longer, the National Spiritual Assembly must transfer her or his membership to the National Spiritual Assembly of the destination country (if one exists).

To enable the transfer, the Office of Membership and Records or the Office of International Pioneering should be informed of the following information:

Name and Bahá’í ID number

Overseas destination (name of country, city, address, or other contact information)

Departure date (and duration of stay, if known)

Purpose of move

For the purpose of international pioneering, the Office of International Pioneering should be contacted at pioneer@usbnc.org six months prior to the departure date to accommodate applications, background clearances, and Local Assembly approval. After receiving this information, the Office of Membership and Records will send a letter of transfer to the other National Spiritual Assembly informing it that the individual is a registered Bahá’í, indicating status of his/her administrative privileges, and that his/her Bahá’í membership is being transferred to its jurisdiction.

🔗IMMIGRATION

Bahá’í institutions have no influence on the application for refugee status ... They [Bahá’ís seeking refugee resettlement] are solely responsible for their own financial needs and resettlement arrangements. It should be noted that the Bahá’ís in Iran are aware of this guidance.
The Universal House of Justice, from a letter dated November 21, 2002, to a National Spiritual Assembly

If a Bahá’í comes to a Local Spiritual Assembly with specific immigration questions, the Assembly may wish to suggest that the individual contact governmental or service agencies or an immigration attorney (without recommending any attorney or agency in particular) in the area where they live.

Local Assemblies should not become involved with the legal aspects of refugee, immigration, and asylum issues. They should not write to the United States Citizenship and Immigration Service or the Department of Homeland Security in an attempt to verify the Bahá’í membership of an immigrant believer, or for any other reason.

If an Assembly is contacted by an agency of the federal government, it should seek advice from the National Spiritual Assembly’s Office of Public Affairs at (202) 833-8990 or usnsa-opa@usbnc.org before responding.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Resource Files — Ch. 4

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies — Special Considerations — Immigrant Victims Should Not Be Afraid of Deportation

🔗RESETTLEMENT AGENCIES

Spiritual Assemblies should be aware that there are a number of resettlement agencies that can offer services to refugees upon their arrival in the United States, usually for a period of 30–90 days. Several national agencies have contracts with the federal government and may help refugees obtain clothing, housing, and household furnishings. In addition, they may offer English as a second language programs, assist in enrolling children in school, arrange for medical care, and help obtain a Social Security card to enable the refugee(s) to find work and become self-supporting. Agencies on the state level, on a case-by-case basis, may offer similar programs including family counseling and some financial support until the refugees become self-reliant.

Questions or concerns related to the resettlement of Persian Bahá'í refugees should be referred to the following offices:

Regarding membership issues, e.g. membership status, name, or contact information changes, contact the Office of Membership and Records at Membership@usbnc.org.

Regarding concerns specific to Persian believers, contact the Office of Persian Public Affairs at persian@usbnc.org.

Regarding other concerns that have arisen in a local community following the resettlement of refugees in that community, contact the Office of Community Administration at community@usbnc.org.

With questions about contacting and/or collaborating with national and international refugee agencies, contact the Office of Public Affairs at usnsa-opa@usbnc.org.

With questions about contacting the United States government concerning refugee issues that are not legal or visa issues, contact the Office of Public Affairs at usnsa-opa@usbnc.org. Local Spiritual Assemblies must avoid becoming involved in legal matters of immigration, asylum, or refugee status.

International Membership Transfers — Transfer into the United States — Ch. 6

Responding to Violations of Bahá’í Law — General Principles — Assembly’s Response Determined by Merits of Case and Particular Circumstances — Misconduct by Iranian Refugees — Ch. 10

🔗APPLICATION FOR CITIZENSHIP

In an application for citizenship, the applicant, among other things, is asked whether he or she is willing to bear arms on behalf of the United States if the law requires it, and whether he or she is willing to perform noncombatant services (i.e., service in any unit of the armed forces which does not require the use of arms in combat, such as service in the medical department of any of the armed forces), if called upon to do so. Bahá’ís should answer “yes” to both of these questions. As Bahá’ís are obligated to obey the laws of the government under which they live, including federal laws regarding military service, they must be willing to serve in the military, if obligated to do so (in which case they should apply for non-combatant status on the basis of religious beliefs). A letter outlining the Bahá’í position on military service and preference for non-combatant status, which also confirms that the individual is a member of the American Bahá’í community, is available upon request by contacting the National Spiritual Assembly. The letter should not be needed, however, if the two questions are answered correctly in the initial application.

🔗IMMIGRATION VIOLATIONS

Although Assemblies should always counsel the believers to be obedient to civil law, it is not necessary or desirable for Assemblies to attempt to enforce civil law. The legal system in the United States is complicated, and sometimes actions that appear to be violations of law are not found to be so upon further investigation, or upon consideration by the courts. The civil authorities are charged with this responsibility, and Bahá’í Assemblies should not interfere in the civil processes. Immigration laws are particularly complex, and it is not possible to make generalizations as to whether a particular act constitutes a violation of law under a given set of circumstances.

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗WHEN SOMEONE PRETENDS TO BE BAHÁ’Í FOR IMMIGRATION PURPOSES

Occasionally situations arise in which people falsely represent themselves as Bahá'ís for the purposes of obtaining assistance with immigration matters. Issues of this kind are complicated and sensitive, and providing adequate, appropriate guidance in such cases requires specific knowledge of recent developments in refugee matters and familiarity with the latest guidance from the Universal House of Justice. If handled improperly or naively, there is the risk of causing injury to the good reputation of the Faith and to fellow believers. For these reasons, Local Spiritual Assemblies must avoid becoming involved in legal matters of immigration, asylum, or refugee status.

Requests for clarification concerning a person’s membership in the Faith should be referred to the Office of Membership and Records at membership@usbnc.org. If the matter is urgent, the Office of Membership and Records may be contacted at (847) 733-3437.

Questions concerning current guidance about Iranian refugees should be directed to the Office of Persian-American Affairs at (847) 733-3526 or persian@usbnc.org.

For guidance on issues that have arisen in a local community following the resettlement of refugees in that community, contact the Office of Community Administration at (847) 733-3485 or community@usbnc.org.

Bahá'í Credentials — Ch. 6

Behaviors Subject to Sanctions — Criminal Offenses — Assembly Must Be Careful to Conform to Civil Law — Ch. 10

🔗WITHDRAWAL FROM AND REINSTATEMENT OF MEMBERSHIP MEANING OF WITHDRAWAL

Just as individuals may become registered members of the Bahá’í community by declaring their belief in Bahá’u’lláh and His Revelation, they may have their Bahá’í memberships withdrawn if they decide that they no longer maintain this belief. Should they later change their minds again, their Bahá’í membership may be reinstated by the National Assembly. There are no restrictions on Bahá’ís interacting with individuals who have withdrawn from the Faith (unlike Covenant-breakers, who are to be strictly avoided).

🔗CRITERIA FOR WITHDRAWAL

If a person makes it quite clear that they do not wish to be considered an active member of the Bahá’í Community and be affiliated with it and exert their voting right, then their name should be removed from the voting list; but if a person considers himself or herself a Bahá’í, and for various reasons is not able to be active in the affairs of the Community, then they should certainly not be removed from our voting list.
Letter written on behalf of Shoghi Effendi, dated March 2, 1951, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. I , no. 960

Should one who is a member of the Bahá’í Community lose his faith or find that he had not really believed from the beginning he would notify the Spiritual Assembly of his withdrawal from the Community.
The Universal House of Justice, from a letter dated May 15, 1967, to a National Spiritual Assembly

One’s beliefs are an internal and personal matter; no person or institution has the right to exert compulsion in matters of belief. Since there is a wide range of meanings in the Sacred Scriptures, there are bound to be different ways in which individuals understand many of the Bahá’í teachings. Nevertheless, it is necessary for the viability of the Bahá’í community that its members share a common understanding of essentials. This implies a commitment by each member to function within the framework established by such an understanding. This framework includes, for example, cognizance of the existence of a Divine Revelation brought by Bahá’u’lláh, the Manifestation of God for this age, and acceptance of the two primary duties prescribed by God, as expressed in the Kitáb-i-Aqdas, the Most Holy Book of the Bahá’í Revelation. These are: “recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws,” and observance of “every ordinance of Him Who is the Desire of the world. These twin duties,” the Aqdas firmly states, “are inseparable. Neither is acceptable without the other.”
The Universal House of Justice, from a message dated April 4, 2001, to all National Spiritual Assemblies

Bahá’u’lláh, Kitáb-i-Aqdas , par. 1

Any member of the Bahá’í Community who finds that he does not believe in Bahá’u’lláh and His Revelation is free to withdraw from the Faith and such a withdrawal should be accepted. But a Bahá’í who continues to believe in Bahá’u’lláh cannot withdraw from the Bahá’í Community. While he believes in this Revelation he is subject to its laws. Therefore your National Spiritual Assembly was not correct in accepting Mr. ...’s withdrawal from the Faith. In his very letter of withdrawal Mr. ... reaffirmed his belief in the Faith. You should, therefore, immediately reinstate him and so inform him. Of course, he may well wish to remain inactive, and if so his wish should be respected, but he should know that he is a member of the Bahá’í community.
The Universal House of Justice, from a letter dated July 8, 1970, to a National Spiritual Assembly

With regard to those who do not consider themselves Bahá’ís on the basis of the argument that they signed the Declaration Card without actually knowing the significance of what they were doing, you should determine who these people are. You should then deepen their knowledge of the Faith. If they feel, after receiving sufficient information, that they do not wish to be Bahá’í, then their names should be removed from the Bahá’í membership list.
Letter written on behalf of the Universal House of Justice, dated June 23, 1985, to a National Spiritual Assembly, in Lights of Guidance , no. 2035

🔗When Individuals Accept Only Portions of the Teachings

Allegiance to the Faith cannot be partial and half-hearted. Either we should accept the Cause without any qualification whatever, or cease calling ourselves Bahá’ís. The new believers should be made to realize that it is not sufficient for them to accept some aspects of the teachings and reject those which cannot suit their mentality in order to become fully recognized and active followers of the Faith. In this way all sorts of misunderstandings will vanish and the organic unity of the Cause will be preserved.
Letter written on behalf of Shoghi Effendi, dated June 12, 1933, to an individual believer, in Lights of Guidance , no. 241

🔗When Inactivity Is Not a Basis for Removal from Membership

[P] eople who are inactive should not automatically be removed from the voting list. ...

It is very discouraging to find inactive and unresponsive believers; on the other hand we must always realize that some souls are weak and immature and not capable of carrying on an active administrative burden. They need encouragement, the love of their fellow Bahá’ís and assistance. To blame them for not doing more for the Cause is useless and they may actually have a very firm belief in Bahá’u’lláh which with care could be fanned into flame.
Letter written on behalf of Shoghi Effendi, dated April 25, 1947, to an individual believer, in Lights of Guidance , no. 295

🔗When Inactivity Indicates Complete Lack of Interest in the Faith

Concerning your question about inactive believers, the Universal House of Justice feels that it would be somewhat abrupt to drop them from the roster simply because they have been absent from meetings or otherwise inactive. They should be approached and the reasons for their absence or inactivity ascertained, and only when such investigation leads you to the conclusion that the believer concerned no longer believes in Bahá’u’lláh should this definitely be recognized. Every case of inactivity should be investigated and the believers lovingly encouraged to become active. A distinction is to be made between those who are interested in the Faith but remain inactive and those whose inactivity indicates complete lack of interest in the Faith to the extent that they have in fact ceased to be Bahá’ís. In this latter instance removal from the list is simply recognition of this fact.
Letter written on behalf of the Universal House of Justice, dated December 18, 1974, to a National Spiritual Assembly, in Lights of Guidance , no. 297

If a Local Assembly feels that an individual’s inactivity and failure to respond to all communication attempts over a prolonged period reflect a complete lack of interest in the Faith, it may submit a report of the situation to the National Assembly, along with a recommendation that the person’s Bahá’í membership be withdrawn.

🔗Withdrawing to Avoid Requirements of Bahá’í Law

[I] f a believer who did not like a particular law were to be permitted to leave the community to break the law, and then rejoin with impunity, this would make a mockery of the Law of God.
Letter written on behalf of the Universal House of Justice, dated May 15, 1967, to a National Spiritual Assembly, in Lights of Guidance , no. 204

Abeliever cannot escape administrative expulsion by the ruse of resigning from the Faith in order to break its law with impunity. However, the Assembly should be satisfied that there was indeed such an ulterior motive behind the withdrawal. A believer’s record of inactivity and his general attitude to the Faith may well lead the Assembly to conclude that his withdrawal was bona fide ... and in such a case the withdrawal may be accepted.
The Universal House of Justice, from a letter dated May 20, 1971, to a National Spiritual Assembly, in Lights of Guidance , no. 203

We note the case in which believers have evidently attempted to withdraw from the Faith in an effort to evade the Bahá’í law requiring consent of parents. This, of course, should not be permitted and such believers are subject to administrative expulsion (i.e., loss of voting rights) on the same basis as if they had not made that attempt.
The Universal House of Justice, from a letter dated September 7, 1965, to a National Spiritual Assembly

Although the above guidance makes it clear that Bahá’ís may not withdraw from membership in the Faith to avoid being held accountable to its laws, given the voluntary nature of religious membership, individuals cannot be compelled to be members of the Bahá’í Faith against their will. Thus, if an individual insists on withdrawing from Bahá’í membership, the National Assembly has no choice but to honor his or her request. Nevertheless, should such an individual wish to rejoin the Bahá’í community in the future, any outstanding issues surrounding the person’s withdrawal would be considered before the Bahá’í membership is reinstated.

Handling Violations of Bahá’í Marriage Law — Some Examples of Violations — Withdrawal to Avoid Loss of Administrative Privileges — Ch. 11

🔗HANDLING REQUESTS FOR WITHDRAWAL

At times, the National Spiritual Assembly receives communications directly from individuals who express a desire to be removed from the membership rolls of the Faith. They may state, for example, that they no longer believe in Bahá’u’lláh, or that they never did believe but somehow became enrolled without understanding what they were doing, or that they have joined another faith (an indicator that they do not believe in Bahá’u’lláh).

In cases when an individual clearly state that he or she no longer wishes to be considered a member of the Bahá’í Faith, such requests are generally honored. However, in certain unusual cases, for example when it is suspected that a person’s request for withdrawal is being made to avoid the requirements of Bahá‘í law, the National Assembly may contact the Local Assembly with jurisdiction to request additional information. If such an individual lives in an area without a Local Spiritual Assembly, the National Assembly may then ask a nearby Local Assembly to look into the request on its behalf.

🔗Response of Local Assembly to Request for Withdrawal

When a Local Assembly receives a request to withdraw from the Faith, it should try to discover the reason for the request. Sometimes believers who wish to withdraw are having mixed feelings about their beliefs, are having difficulty relating to the community or other believers, or have personal issues that they feel make their membership a problem.

In all cases, the Assembly will wish to gain a better understanding of the individual’s perspective, draw him or her closer to the Faith and, if possible, help resolve any concerns. Often the most effective means to assist believers who are wavering in their faith or having difficulties in their lives is to invite them to meet with the Assembly’s representatives (rather than with the entire Assembly) to discuss the nature of their beliefs and any pertinent issues and attempt to discover how the Assembly may be of assistance. This meeting could be done as part of a home visit by the Assembly’s representative(s).

Whenever possible, such matters should be dealt with in person, because communication through correspondence or over the phone may seem less caring than the Assembly intends and may increase any feeling of dissociation. The Assembly should strive to nurture each person and draw him/her closer to the Bahá’í community. It should help each person feel welcome and that he/she is a valued member of the community.

It is important to note, however, that some individuals who are adamant about withdrawing from the Bahá’í community do not wish to give a reason or meet with the Assembly’s representatives. In such cases, it is not appropriate to insist that they justify their decision or agree to the meeting.

🔗Third party Requests for Withdrawal

In some cases, registered Bahá’ís may clearly express (for example, to a relative, a friend, or a representative of a cluster agency) that they no longer wish, or consider themselves, to be members of the Bahá’í community. Preferably, they would then be encouraged to contact a Spiritual Assembly, whether it is their Local Spiritual Assembly or, in cases where there isn’t one, a nearby Local Assembly or the National Spiritual Assembly. However, if an individual seems to feel strongly about having his/her Bahá’í membership withdrawn, and particularly if he/she does not seem inclined to request the withdrawal through the proper channels, it is very helpful if the person or agency who has heard such statements report to either the Local or National Spiritual Assembly. Details regarding what was said are helpful in trying to ensure that the individual’s wishes are properly honored.

🔗Withdrawal of a Member of a Local Assembly

If a Local Spiritual Assembly member requests withdrawal from Bahá’í membership, the Assembly should make every effort to consult with the individual about the reason(s) for his/her decision. If unable to resolve whatever prompted the request, the matter should be reported to the National Spiritual Assembly in the same manner as other withdrawal requests. When a member of a Local Assembly writes directly to the National Assembly requesting withdrawal and does not give a reason, the Local Assembly will be asked to provide its comments before action is taken on the request.

🔗Request Not to Participate Should Be Honored

Upon investigation, an Assembly may learn that the person still believes in Bahá’u’lláh but does not wish to participate in the affairs of the Bahá’í community. If this is the case, the person’s desire not to participate in community life should be honored, and the representative of the Assembly should attempt to clarify whether the person wishes to forgo all contact or continue to receive mailings from the Local Assembly and/or the National Assembly. A request for no mail from the National Assembly should be reported to the Office of Membership and Records. A “Request No Mail” checkbox is available on each individual’s record in eMembership2.

If believers become inactive it is naturally desirable that the Local Spiritual Assemblies attempt to maintain contact with them and encourage them to become active unless, of course, it is obvious that their personal situation precludes such activity. For example, a Bahá’í who is married to a non-Bahá’í may well have to limit his activities to some degree in order to maintain the unity of his family.
Letter written on behalf of the Universal House of Justice, dated May 7, 1975, to a National Spiritual Assembly, in Lights of Guidance , no. 301

🔗Reporting a Recommendation for Withdrawal

After investigating a withdrawal request, the Local Assembly should report the following information to the National Assembly:

The person’s name, address, and Bahá’í identification number, if known

A brief history of the matter, including any reasons the individual has given for wishing to withdraw, and a summary of any consultation regarding withdrawal that has occurred between the individual and the Assembly or its representatives

A copy of any written statement from the individual, if he or she has provided one

The Local Spiritual Assembly’s recommendation as to whether or not the withdrawal should be accepted

🔗REINSTATEMENT OF BAHÁ’Í MEMBERSHIP

Those who wish to have their Bahá’í membership reinstated should not sign another Bahá’í Registration card. Rather, they should contact the Local Spiritual Assembly for the locality in which they reside or the National Spiritual Assembly.

Upon receiving the request, the Local Assembly should determine whether the person accepts the station of Bahá’u’lláh and is willing to assume the responsibilities of Bahá’í membership. Often it is preferable that two Assembly representatives meet with the person to clarify this. If the person had withdrawn from the Faith because of specific concerns, it should be ascertained whether those concerns have been resolved. The Local Assembly should then report the following to the National Assembly: the individual’s full name, Bahá’í identification number, if known, address and any other available contact information, such as telephone number and email address (If the individual’s name has changed since his/her withdrawal from the Bahá’í community, the former name(s) should be included as well.) the name of the Bahá’í locality in which the individual now resides a brief summary of the history of the individual’s withdrawal, the steps taken towards reinstatement, and the Local Assembly’s response and recommendation (A copy of any written statement the individual has provided should be included.)

If the request is accepted, the individual will be reinstated under his/her original Bahá’í identification number. A letter will then be sent to the Local Assembly notifying it of the reinstatement and a new membership card will be sent to the believer.

If an individual contacts the National Assembly directly, and further investigation by a Local Assembly is not deemed necessary, a letter welcoming him/her back to the Bahá’í community, along with a new membership card, will be sent to him/her on behalf of the National Assembly. If the individual lives within the jurisdiction of a Local Assembly, the Assembly also will receive a copy of the letter for its records.

🔗APPENDIX: NATIONAL OFFICE OF MEMBERSHIP AND RECORDS INFORMATION

🔗PRIVACY POLICIES

🔗Disclosure of Personal Information

It is the policy of the National Spiritual Assembly that names and contact information for members of the Bahá’í community shall not be disclosed, except to other institutions of the Faith, and except for official contact persons for local Bahá’í communities and agencies of the Faith. Should a Bahá’í wish to make contact with another Bahá’í for whom no contact information is known, he or she may contact the Office of Membership and Records for assistance.

🔗Mail Forwarding

Upon request, the Office of Membership and Records will forward email or postal mail addressed to Bahá’ís residing in the United States on behalf of an individual, if the UnityWeb database contains a current address. The processing time required to locate a forwarding address will vary depending on staff workloads and may include delays.

The following steps are required to forward email:

1. The text of the email to be forwarded should be emailed to the Office of Membership and Records at membership@usbnc.org.

2. If there is an email address on file, the email will be forwarded to the individual by the Office of Membership and Records. If there is no email address on file, the email will be returned to the sender.

The following steps are required to forward postal mail: 1. The letter to be forwarded should be placed in a sealed envelope bearing the full name of the person to whom it should be sent. Stamp(s) in the correct amount of postage should be attached. 2. A cover letter or note should be prepared providing identifying information and requesting that the enclosed letter be forwarded. The more complete the information provided (all names the person may be known by, last known place of residence, approximate age, etc.), the greater the likelihood that a correct match will be found.

3. Both the letter to be forwarded and the cover letter should then be placed in an outer envelope addressed to the Office of Membership and Records.

4. The package should then be stamped with the correct postage and mailed to the Office of Membership and Records. If a current address is not available, the letter will be returned to the sender.

🔗CONTACTS AND SUPPLIES

Bahá’í National Center Office of Membership and Records 1233 Central Street Evanston, IL 60201-1611 Phone: (847) 733-3445 Fax only: (847) 733-3543

If the Local Spiritual Assembly has internet access, changes in address, contact information, Assembly formations and officer elections should be made through eMembership2.

Where original documents or cards are required, they must be mailed. Each membership report must contain the following information about every person listed in the report in addition to any information particular to that category of report (such as date of death for a report of death):

Bahá’í ID number

Full name, current address, and phone number

Bahá’í Locality Code and full name of community Supplies, forms, and information are available on the Membership page of the national membership services website at https://www.bahai.us/community/resources/membership as well as from the contacts provided in the subtopics below.

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Ch. 6

🔗Administrative Changes

The following requests to change information in UnityWeb or requests for supplies can be conveyed to the Office of Assembly and Records by email at membership@usbnc.org or by calling (847) 733-3445: Address changes (preferably done through eMembership2) Child registrations (preferably done through eMembership2) Declarations and enrollments (preferably done through eMembership2 – Assemblies only) Name changes *

Bahá’í Membership Card replacements **

Supplies – Administrative



Child Registration cards *



Bahá’í Registration cards (available in English and Spanish)



Bahá’í Birth Certificates **



Bahá’í Marriage Certificates **



Bahá’í Membership Data Report forms * All information received (including address changes) is entered into UnityWeb, which serves all the offices of the Bahá’í National Center. There is no need to notify The American Bahá’í or other offices at the Bahá’í National Center of address changes once they are reported to the Office of Membership and Records. Individuals may also report name changes and register their children through the Bahá’í Online Services tool My Profile.

* If not submitted via eMembership2, completed forms must be submitted via mail, fax, or email.

** There is a $5 fee for each of these items. Payment by check made out to “Bahá’í Services Fund” must accompany each order when requested from the Office of Membership and Records.

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Ch. 6

🔗Local Assembly and Registered Bahá’í Group Formations and Changes

To report Local Assembly or registered Bahá’í group formations and changes, it is preferable to use eMembership2. You may also contact the Office of Membership and Records by email membership@usbnc.org or by calling (847) 733-3445. You can download any of the following forms in eMembership2 or from the national member services website on the “Riḍván Elections” page at https://www.bahai.us/community/elections/ridvan-elections.

You may also request a form by contacting the Office of Membership and Records at membership@usbnc.org or (847) 733-3445. Bahá’í Group Registration Form * Local Spiritual Assembly Election Report Form * Local Spiritual Assembly Joint Declaration Report Form * Local Spiritual Assembly Officers’ Election Report Form * Local Spiritual Assembly Report of By-Election Form * Instructions for Assembly Formation Preparing Your Community for Elections Questions and Answers About Assembly Formation at Riḍván

* If not submitted via eMembership2, completed forms must be submitted via mail, fax, or email. If eMembership2 is used, the completed forms must be retained in the community’s permanent file.

For a Joint Declaration, in addition to being reported through eMembership2, the form must be submitted to the Office of Membership and Records before processing can be completed.

Assembly Formation by Joint Declaration — Ch. 2

Actions after Assembly Election — Reporting Annual Election Results — Ch. 2

By-Elections — Ch. 2

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — First Meeting of the Newly Elected Assembly — Election of Assembly Officers — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Ch. 4

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Ch. 6

🔗Label and Membership List Production (IT Reports Support)

Orders for community mailing labels and membership lists require authorization from the appropriate administrative body. If the Local Spiritual Assembly has internet access, eMembership2 should be used to extract the current membership list into an Excel spreadsheet which the Assembly can then use to print labels or a membership list. If the Assembly does not have internet access or it needs assistance, it can contact the IT Reports Support desk by emailing it-reports-support@usbnc.org or calling (847) 733-3589.

🔗Support Desk

To report the following changes or to obtain the following information, email membership@usbnc.org or call

(847) 733-3445. Some of these changes can also be reported in eMembership2, which is the preferred method.

Bahá’í Locality Codes

Death, Report of *

Locate Community Contacts

Marriage, Report of *

Supplies – Administrative

Bahá’í Membership Data Report forms * * Completed forms must be submitted in writing by mail, fax, or email

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Ch. 6

🔗Transfer Desk

The transfer-in process for international transfers and Persian and Muslim enrollments may be initiated through eMembership2. Contact the Transfer desk by email at it-international@usbnc.org or by phone at

(847) 733-3599. The Persian Bahá’í Membership Transfer Questionnaire is available on the national member services website at https://www.bahai.us/community/resources/membership. Transfer-in forms must be submitted via mail, fax, or email.

NEW STAGE OF COMMUNITY LIFE

🔗7. THE NINETEEN DAY FEAST

🔗PURPOSE AND SIGNIFICANCE OF FEAST

🔗PREPARATION FOR FEAST

SPIRIT OF HOSPITALITY

🔗CHARACTERISTICS AND ORGANIZATION OF FEAST

Importance of Variety and Diverse Cultural Expressions

Music, Devotional Movement, and Dance

RESPONSIBILITIES OF THE LOCAL SPIRITUAL ASSEMBLY

THREE DISTINCT PARTS

THE DEVOTIONAL ASPECT OF FEAST

THE CONSULTATIVE ASPECT

Chairing the Feast

Recommendations at Feast

Distinction between a Recommendation and a Suggestion

Who May Vote at Feast

Recording Recommendations

Language Accommodations

Feasts in Persian Language as Temporary Measure

THE SOCIAL ASPECT

🔗TIME AND PLACE OF NINETEEN DAY FEAST

WHEN TO HOLD FEAST

Date

Calendar of Bahá’í Months

Feast for Month of Bahá Separate from Naw-Rúz Celebration

Time

WHERE TO HOLD FEAST

Civil Area

Sector and Neighborhood Feasts

Holding of Functions in Churches or Other Religious Buildings

🔗ATTENDANCE AND PARTICIPATION

ATTENDANCE IS ENCOURAGED

Children of Bahá’í Parents

Bahá’í Children of Non-Bahá’í Parents

Behavior of Children

Bahá'í Visitors

WHO MAY NOT ATTEND NINETEEN DAY FEASTS

Believers Deprived of Administrative Privileges

Bahá'ís Awaiting Verification of or without Current Credentials

Friends of the Faith and Those Who are Not Bahá'ís

Flexibility in Assembly’s Response

OBSERVANCE OF FEAST BY GROUPS AND ISOLATED BELIEVERS

JOINT FEASTS

SALE OF ITEMS DURING FEAST

7. THE NINETEEN DAY FEAST

🔗PURPOSE AND SIGNIFICANCE OF FEAST

erily, it is enjoined upon you to offer a feast, once in every month, though only water be served; for God hath purposed to bind hearts together, albeit through both earthly and heavenly means. Bahá’u’lláh, Kitáb-i-Aqdas , par. 57

Oye loyal servants of the Ancient Beauty: In every cycle and Dispensation, the Feast hath been favored and loved, and the spreading of a table for the lovers of God hath been considered a praiseworthy act. This is especially the case today, in this Dispensation beyond compare, this most generous of ages, when it is highly acclaimed, for it is truly accounted among such gatherings as are held to worship and glorify God. Here the holy verses, the heavenly odes and laudations are intoned, and the heart is quickened, and carried away from itself.

The primary intent is to kindle these stirrings of the spirit, but at the same time it follows quite naturally that those present should partake of food, so that the world of the body may mirror the spirit’s world, and flesh take on the qualities of soul; and just as the spiritual delights are here in profusion, so too the material delights.

‘Abdu'l-Bahá, Selections from the Writings of ‘Abdu'l-Bahá , no. 48

This Feast was established by His Highness the Báb, to occur once in nineteen days. Likewise, the Blessed Perfection hath commanded, encouraged and reiterated it. Therefore, it hath the utmost importance. Undoubtedly you must give the greatest attention to this establishment and raise it to the highest point of importance, so that it may become continual and constant. The believers of God must assemble and associate with each other in the utmost love, joy and fragrance. They must conduct themselves (in these Feasts) with the greatest dignity and consideration, chant divine verses, peruse instructive articles, read the Tablets of ‘Abdu'l-Bahá, encourage and inspire each other with love for the whole human race, invoke God with perfect joy and fragrance, sing the verses, glorifications and praises of the Self-subsistent Lord and deliver eloquent speeches. The owner of the house must personally serve the beloved ones. He must seek after the comfort of all and with the utmost humility he must show forth kindness to every one. If the Feast is arranged in this manner and in the way mentioned, that supper is the “Lord’s supper,” for the result is the same result and the effect is the same effect.

‘Abdu'l-Bahá, in Principles of Bahá'í Administration (London: Bahá’í Publishing Trust, 1976), p. 16

Do not call it a meeting. Call it a confluence of holy souls; a convocation of those who love the Lord; a retreat for the people of the All-Merciful; a palace-hall for all who sing His praise. For the members of that gathering are each one a lighted taper, and that council a mansion of the moon and stars. It hath been blessed by the Lord of all mankind, and hath made current the Feast as set forth in the Most Holy Book.

‘Abdu‘l-Bahá, from a Tablet to an individual believer—translated from the Persian, in Stirring of the Spirit , no. 15

Ye have written of the Nineteen Day festivities. This Feast is a bringer of joy. It is the groundwork of agreement and unity. It is the key to affection and fellowship. It diffuseth the oneness of mankind. ‘Abdu‘l-Bahá, from a Tablet to an individual believer—translated from the Persian, in Stirring of the Spirit , no. 4

In brief, this is my hope: that the Nineteen Day Feast become the cause of great spiritual solidarity between the friends, that it may bring believers into the bond of unity, and we will then be so united together that love and wisdom will spread from this center to all parts. This Feast is a divine Feast. It is a Lord’s supper. It attracts confirmation of God like a magnet. It is the cause of the enlightenment of hearts.

‘Abdu’l-Bahá, quoted in a talk given at a Nineteen Day Feast in London, England, on December 29, 1912, in Compilation of Compilations, Vol. I , no. 934

It is notable that the concept of the Feast evolved in stages in relation to the development of the Faith. At its earliest stage in Iran, the individual friends, in response to Bahá’u’lláh’s injunctions, hosted gatherings in their homes to show hospitality once every nineteen days and derived inspiration from the reading and discussion of the Teachings. As the community grew, ‘Abdu’l

- Bah á delineated and emphasized the devotional and social character of the event. After the establishment of Local Spiritual Assemblies, Shoghi Effendi introduced the administrative portion and acquainted the community with the idea of the Nineteen Day Feast as an institution….

…. The Nineteen Day Feast represents the new stage in this enlightened age to which the basic expression of community life has evolved. Shoghi Effendi has described it as the foundation of the new World Order, and in a letter written on his behalf, it is referred to as constituting “a vital medium for maintaining close and continued contact between the believers themselves, and also between them and the body of their elected representatives in the local community.”

…. [T]he Feast is an arena of democracy at the very root of society, where the Local Spiritual Assembly and the members of the community meet on common ground, where individuals are free to offer their gifts of thought, whether as new ideas or constructive criticism, to the building processes of an advancing civilization. Thus it can be seen that aside from its spiritual significance, this common institution of the people combines an array of elemental social disciplines which educate its participants in the essentials of responsible citizenship.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , pp. 419, 421

🔗PREPARATION FOR FEAST

Important aspects of the preparation of the Feast include the proper selection of readings, the assignment, in advance, of good readers, and a sense of decorum both in the presentation and the reception of the devotional program. Attention to the environment in which the Feast is to be held, whether indoors or outdoors, greatly influences the experience. Cleanliness, arrangement of the space in practical and decorative ways—all play a significant part. Punctuality is also a measure of good preparation.

To a very large extent, the success of the Feast depends on the quality of the preparation and participation of the individual. The beloved Master offers the following advice: “Give ye great weight to the Nineteen Day gatherings, so that on these occasions the beloved of the Lord and the handmaids of the Merciful may turn their faces toward the Kingdom, chant the communes, beseech God’s help, become joyfully enamoured each of the other, and grow in purity and holiness, and in the fear of God, and in the resistance to passion and self. Thus will they separate themselves from this elemental world, and immerse themselves in the ardours of the spirit.”
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 421

🔗SPIRIT OF HOSPITALITY

Ientreat Thee moreover, O my God, to graciously enable my loved ones to show their hospitality unto Thee through their character and their conduct, that the heavenly table of Thy loving-kindness may thereby be spread before all Thy servants and that all the peoples of the world may gather round it. This, verily, is the true meaning of offering hospitality unto one’s fellow men.

Bahá’u’lláh, Days of Remembrance , no. 17

In absorbing such advice, it is illuminating indeed to view the Nineteen Day Feast in the context in which it was conceived. It is ordained in the “Kitáb-i-Aqdas” in these words: “Verily, it is enjoined upon you to offer a feast, once in every month, though only water be served; for God hath purposed to bind hearts together, albeit through both earthly and heavenly means.” It is clear, then, that the Feast is rooted in hospitality, with all its implications of friendliness, courtesy, service, generosity and conviviality. The very idea of hospitality as the sustaining spirit of so significant an institution introduces a revolutionary new attitude to the conduct of human affairs at all levels, an attitude which is critical to that world unity which the Central Figures of our Faith labored so long and suffered so much cruelty to bring into being. It is in this divine festival that the foundation is laid for the realization of so unprecedented a reality.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 422

🔗CHARACTERISTICS AND ORGANIZATION OF FEAST NEW STAGE OF COMMUNITY LIFE

The Feast may well be seen in its unique combination of modes as the culmination of a great historic process in which primary elements of community life—acts of worship, of festivity and other forms of togetherness—over vast stretches of time have achieved a glorious convergence. The Nineteen Day Feast represents the new stage in this enlightened age to which the basic expression of community life has evolved. Shoghi Effendi has described it as the foundation of the new World Order, and in a letter written on his behalf, it is referred to as constituting “a vital medium for maintaining close and continued contact between the believers themselves, and also between them and the body of their elected representatives in the local community.”
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 420

[B] ecause of the opportunity which it provides for conveying messages from the national and international levels of the administration and also for communicating the recommendations of the friends to those levels, the Feast becomes a link that connects the local community in a dynamic relationship with the entire structure of the Administrative Order. But considered in its local sphere alone there is much to thrill and amaze the heart. Here it links the individual to the collective processes by which a society is built or restored. Here, for instance, the Feast is an arena of democracy at the very root of society, where the Local Spiritual Assembly and the members of the community meet on common ground, where individuals are free to offer their gifts of thought, whether as new ideas or constructive criticism, to the building processes of an advancing civilization.

Thus it can be seen that aside from its spiritual significance, this common institution of the people combines an array of elemental social disciplines which educate its participants in the essentials of responsible citizenship.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 420

In its Riḍván message of 2008, the Universal House of Justice referred to the widening impact of the dynamism flowing from the interactions between the three participants in the Five Year Plan. The celebration of the Nineteen Day Feast has not remained unaffected by this growing dynamism. Everywhere the devotional portion of the Feast is enriched by the sense of reverence cultivated through personal prayer and regular devotional gatherings. The administrative portion is animated by reports on the progress of the Cause, as well as insights contributed by eager believers drawn from diverse populations, both newly enrolled and long-standing, engaged in Bahá’í activity. The social portion transcends polite formalities, becoming the joyous reunion of ardent lovers, of tested companions united in a common purpose, whose conversations are elevated by spiritual themes.
Letter written on behalf of the Universal House of Justice, dated May 17, 2009, to National Spiritual Assemblies

🔗Importance of Variety and Diverse Cultural Expressions

Even though the observance of the Feast requires strict adherence to the threefold aspects in the sequence in which they have been defined, there is much room for variety in the total experience. For example, music may be introduced at various stages, including the devotional portion; ‘Abdu'l-Bahá recommends that eloquent, uplifting talks be given; originality and variety in expressions of hospitality are possible; the quality and range of the consultation are critical to the spirit of the occasion. The effects of different cultures in all these respects are welcome factors which can lend the Feast a salutary diversity, representative of the unique characteristics of the various societies in which it is held, and therefore conducive to the upliftment and enjoyment of its participants.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 419

Assemblies will want to be watchful that the incorporation of such elements does not lead to a degeneration of the Feast as a uniquely Bahá'í institution and, particularly, that no objectionable customs and practices begin to creep into its observance.
Letter written on behalf of the Universal House of Justice, dated August 28, 1989, to all National Spiritual Assemblies

🔗Music, Devotional Movement, and Dance

With regard to your question concerning the use of music in the Nineteen Day Feasts, he wishes you to assure all the friends that not only he approves of such a practice, but thinks it even advisable that the believers should make use, in their meetings, of hymns composed by Bahá’ís themselves, and also of such hymns, poems and chants as are based on the Holy Words.
Letter written on behalf of Shoghi Effendi, dated April 7, 1935, to an individual believer, in The Compilation of Compilations, Vol. I , no. 982

Music is permitted during the spiritual part—or any part—of the Nineteen Day Feast.
Letter written on behalf of Shoghi Effendi, dated June 30, 1952, to an individual believer, in The Compilation of Compilations, Vol. I , no. 987

Regarding your question about singing during the devotional portion of the Feast, you are correct in your suggestion that the lyrics in such music should be drawn from the Writings of Bahá'u'lláh, the Báb and ‘Abdu'l-Bahá. The friends are welcome to use music containing non-scriptural lyrics to enrich and enliven other parts of their Feasts.
Letter written on behalf of the Universal House of Justice, dated March 1994, to individual believers

[W] e feel that it will be helpful to you to know that songs whose words are the primary Writings of the Báb,

Bahá'u'lláh or ‘Abdu'l-Bahá are all quite fitting for the devotional portion of the Feast. Indeed, the Persian chants are such songs, out of a different tradition; they are a way of giving music to the holy Word, and each person who chants does it in a way which mirrors his feeling and expression of the Words he is uttering. As for songs whose words are poetic and the composition of persons other than the Figures of the Faith, these may be desirable but in their proper place….

Inasmuch as the spirit of our gathering is so much affected by the tone and quality of our worship, of our feeling and appreciation of the Word of God for this day, we would hope that you would encourage the most beautiful possible expression of the human spirits in your communities, through music among other modes of feeling.
The Universal House of Justice, from a letter dated February 22, 1971, to a National Spiritual Assembly, in The Importance of the Arts in Promoting the Faith: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 44

You have also asked about the use of devotional movement or dance during the devotions of the Feast. Shoghi Effendi has pointed out in a letter dated 15 June 1935 written on his behalf: The important thing that should always be borne in mind is that with the exception of certain specific obligatory prayers Bahá'u'lláh has given us no strict or special ruling in matters of worship whether in the Temple or elsewhere. Prayer is essentially a communion between man and God, and as such transcends all ritualistic forms and formulae.

It is perfectly acceptable for a prayer to be interpreted in the form of movement or dance. As you know, in many parts of the world there are certain tribal and traditional dances which are performed in glorification of God. Just as a composer can create a piece of music as a result of inspiration by some passage in the Writings, so can a person perform a reverential dance, which is another form of art, to interpret a passage from a prayer or from the Writings. However, to avoid that such expressions of prayer become gradually ritualized, it is preferable that they not be accompanied by reading the words of the prayers.

Through the revealed prayers we seek communion with God; hence they must be offered with the utmost reverence and dignity. In teaching children to say prayers, it is desirable, even where an attitude of devotion prevails, not to use gestures and movement lest they become habitual accompaniments to those prayers.
Letter written on behalf of the Universal House of Justice, dated March 1994, to individual believers

🔗RESPONSIBILITIES OF THE LOCAL SPIRITUAL ASSEMBLY

[A] Local Spiritual Assembly is responsible for the organization of Nineteen Day Feasts, and is expected to make a report of its activities to the community at the Feast, in addition to responding to suggestions submitted to it…
Letter written on behalf of the Universal House of Justice, dated February 15, 1982, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 1000

Attendance at gatherings to mark the Nineteen Day Feast and Bahá’í Holy Days is being fostered by Local Spiritual Assemblies. Such advances are the more visible signs of a much finer development: the gradual spread, within a population, of a pattern of community life based on Bahá’u’lláh’s teachings.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Although the Local Spiritual Assembly is administratively responsible for the conduct of the Feast, it often calls upon an individual or a group of individuals to make preparations—a practice which is consonant with the spirit of hospitality so vital to the occasion. Such individuals can act as hosts and are sometimes concerned with the selection of the prayers and readings for the devotional portion; they may also attend to the social portion. In small communities the aspect of personal hospitality is easy to carry out, but in large communities the Local Spiritual Assemblies, while retaining the concept of hospitality, may find it necessary to devise other measures.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 421

It [the Spiritual Assembly] sees to it that gatherings for the Nineteen Day Feast, Holy Day commemorations, and Bahá’í elections become opportunities to reinforce the high ideals of the community, strengthen its shared sense of commitment, and fortify its spiritual character. As numbers in the community grow larger, the Assembly gives thought to when it could be beneficial to decentralize such meetings so as to facilitate ever-greater participation on these important occasions.
The Universal House of Justice, from a message dated December 29, 2015, to the Conference of the Continental Boards of Counsellors

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Administrative Teams for Sectors and Neighborhoods — Ch. 4

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Feasts and Holy Days — Ch. 4

The Local Assembly’s Relationships with the Individual and the Community — Local Assembly’s Relationship with the Community — Ch. 5

🔗THREE DISTINCT PARTS

“I f this feast be held in the proper fashion,” ‘Abdu'l-Bahá states, “the friends will, once in nineteen days, find themselves spiritually restored, and endued with a power that is not of this world.” To ensure this glorious outcome the concept of the Feast must be adequately understood by all the friends. The Feast is known to have three distinct but related parts: the devotional, the administrative, and the social. The first entails the recitation of prayers and reading from the Holy Texts. The second is a general meeting where the Local Spiritual Assembly reports its activities, plans and problems to the community, shares news and messages from the World Centre and the National Assembly, and receives the thoughts and recommendations of the friends through a process of consultation. The third involves the partaking of refreshments and engaging in other activities meant to foster fellowship in a culturally determined diversity of forms which do not violate principles of the Faith or the essential character of the Feast.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 419

Even though the observance of the Feast requires strict adherence to the threefold aspects in the sequence in which they have been defined, there is much room for variety in the total experience. For example, music may be introduced at various stages, including the devotional portion; ‘Abdu’l-Bahá recommends that eloquent, uplifting talks be given; originality and variety in expressions of hospitality are possible; the quality and range of the consultation are critical to the spirit of the occasion. The effects of different cultures in all these respects are welcome factors which can lend the Feast a salutary diversity, representative of the unique characteristics of the various societies in which it is held, and therefore conducive to the upliftment and enjoyment of its participants.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 419

As to your question concerning Bahá’í feasts, Shoghi Effendi strongly feels that on such occasions the friends should emphasize both the spiritual and the administrative elements. For these are equally essential to the success of every Bahá’í festival. To maintain the right balance between them is, therefore, the duty and responsibility of every individual Bahá’í or group.
Letter written on behalf of Shoghi Effendi, dated May 27, 1934, to an individual believer, in The Compilation of Compilations, Vol. I , no. 937

Regarding changing the order of the Feast, it is clear from Shoghi Effendi’s instructions that the Nineteen Day Feast program should start with the spiritual part, and not with the social part, which includes refreshments, or breaking bread together. ... However, if it is found that some sort of association among the friends or the serving of food and refreshments will be helpful, if this takes place at the outset, there is no objection to this practice, provided it is clear that it is not part of the Feast.
Letter written on behalf of the Universal House of Justice, dated January 23, 1985, to an individual believer, in The Compilation of Compilations, Vol. I , no. 943

🔗THE DEVOTIONAL ASPECT OF FEAST

Agood part of the feast must of course be devoted to the reading of the Holy Words. For it is through them that the friends can get the inspiration and the vision they need for the successful accomplishment of their work for the Cause.
Letter written on behalf of Shoghi Effendi, dated March 27, 1934, to an individual believer, in The Compilation of Compilations,

Vol. I , no. 937

The beloved Guardian has clarified that the purpose of the devotional portion of the Feast is to inspire a prayerful attitude and stimulate a spirit of reverence in the hearts of the friends.
Letter written on behalf of the Universal House of Justice, dated January 24, 2013, to a National Spiritual Assembly

As the House of Justice stated in its 27 August 1989 message to the followers of Bahá’u’lláh, the devotional part of the Feast “entails the recitation of prayers and reading from the Holy Texts.” It would not be appropriate for the friends to make comments or to engage in short speeches or discussion during the devotional portion. If the friends wish to discuss the readings, they may do so after the devotions are concluded.
Letter written on behalf of the Universal House of Justice, dated March 29, 2015, to an individual believer

The devotional part of the Nineteen Day Feast is opened with prayers and meditations from the Writings of Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá. These can be presented in any order. Next, other passages drawn from the Writings of the Faith’s three Central Figures can be read. It would also be permissible to occasionally include passages from the Holy Scriptures of previous Dispensations.

There are some prayers written by Shoghi Effendi in Persian and Arabic, and these may be included among the initial prayers. Although selections from the writings of Shoghi Effendi may be a part of the readings, they should come last.

The communications of the Universal House of Justice should not be read during the devotional portion of the Nineteen Day Feast. Naturally, in the administrative part of the gathering, any selections from the Bahá’í Writings or the works of Shoghi Effendi or the House of Justice may be referred to as appropriate.
Letter written on behalf of the Universal House of Justice, dated February 3, 2021, to an individual believer

🔗THE CONSULTATIVE ASPECT

Consultation at the Nineteen Day Feast creates a space for the growing social consciousness of the community to find constructive expression.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

There are a number of factors involved in understanding the nature of appropriate interaction between a believer and his or her Local Spiritual Assembly during the consultative part of the Nineteen Day Feast. Chief among these is an appreciation of the purpose of this most important Institution of the Cause. ‘Abdu’l-Bahá described the Feast in these terms:

‘This Feast is a bringer of joy. It is the groundwork of agreement and unity. It is the key to affection and fellowship. It diffuseth the oneness of mankind.’
Letter written on behalf of the Universal House of Justice, dated July 25, 1984, in Stirring of the Spirit , no. 86

The administrative portion is animated by reports on the progress of the Cause, as well as insights contributed by eager believers drawn from diverse populations, both newly enrolled and long-standing, engaged in Bahá’í activity.
Letter written on behalf of the Universal House of Justice, dated May 17, 2009, to all National Spiritual Assemblies

We note from reading your minutes that the enthusiasm of some of the new believers is being tested by the reading of long, wordy letters at Nineteen Day Feasts, and we think that something should be done about this. While it is important that the believers be informed about important messages from the Holy Land and other important items, it is true that the reading of messages at Nineteen Day Feasts can become a very boring and trying experience particularly for new believers not acquainted with many aspects of Bahá’í administration. We think you should consider other ways and means by which believers could be informed of vital and necessary information, such as through bulletins, institutes and other meetings.
The Universal House of Justice, from a letter dated September 6, 1971, in Stirring of the Spirit , no. 81

Throughout the community, as the processes of the Divine Plan have become more and more complex, the nature of discussions on matters pertaining to growth and development of the Faith has evolved. A distinctive conversation is carried out, sometimes formally and often informally, at various levels and in different configurations. In every setting, each participant, whatever the nature of his or her service, provides a particular contribution and takes away fresh insight. From this rich set of interactions about experience unfolding within the Plan’s framework for action, consensus on strategies and plans emerges naturally. Among institutions, discussions flourish in an atmosphere of love and genuine respect, and unity of thought is readily achieved. And in settings such as cluster reflection meetings and gatherings of tutors, children’s class teachers, or animators of junior youth groups arranged by the training institute, aspects of decision making related to expansion and consolidation are taken up by the body of the believers, enabling planning and implementation to become more responsive to local circumstances. This conversation of the Bahá’í world, grounded in allegiance to Bahá’u’lláh and safeguarded by firmness in His Covenant, increasingly transcends the habits of speech characteristic of an age preoccupied with trivial or misdirected interests. With time, accrued experience, and continued guidance, this ongoing conversation comes to be distinguished by a more worthy etiquette of expression and gradually clarifies ambiguities, expands participation, airs concerns, strengthens bonds of love and association, refocuses endeavour, reconciles differences, resolves problems, and contributes to happiness and well-being.
The Universal House of Justice, from a message dated May 16, 2013, to delegates gathered at National Conventions

The Administrative Order provides channels for expression of criticism, acknowledging, as a matter of principle, that “it is not only the right, but the vital responsibility of every loyal and intelligent member of the community to offer fully and frankly, but with due respect and consideration to the authority of the Assembly, any suggestion, recommendation or criticism he conscientiously feels he should in order to improve and remedy certain existing conditions or trends in his local community.” Correspondingly, the Assembly has the duty “to give careful consideration to any such views submitted to them.”

Apart from the direct access which one has to an Assembly, local or national, or to a Counsellor or Auxiliary Board member, there are specific occasions for the airing of one’s views in the community. The most frequent of these occasions for any Bahá’í is the Nineteen Day Feast which, “besides its social and spiritual aspects, fulfills various administrative needs and requirements of the community, chief among them being the need for open and constructive criticism and deliberation regarding the state of affairs within the local Bahá’í community.” At the same time, Shoghi Effendi’s advice, as conveyed by his secretary, goes on to stress the point that “all criticisms and discussions of a negative character which may result in undermining the authority of the Assembly as a body should be strictly avoided. For otherwise the order of the Cause itself will be endangered, and confusion and discord will reign in the community.”

Clearly, then, there is more to be considered than the critic’s right to self-expression; the unifying spirit of the Cause of God must also be preserved, the authority of its laws and ordinances safeguarded. … Motive, manner, mode, become relevant; but there is also the matter of love: love for one’s fellows, love for one’s community, love for one’s institutions.

The responsibility resting on the individual to conduct himself in such a way as to ensure the stability of society takes on elemental importance in this context. For vital as it is to the progress of society, criticism is a two-edged sword: it is all too often the harbinger of conflict and contention. The balanced processes of the Administrative Order are meant to prevent this essential activity from degenerating to any form of dissent that breeds opposition and its dreadful schismatic consequences. How incalculable have been the negative results of ill-directed criticism….

[I]n this age, the Cause of Bahá’u’lláh has been protected against the baneful effects of the misuse of the process of criticism; this has been done by the institution of the Covenant and by the provision of a universal administrative system which incorporates within itself the mechanisms for drawing out the constructive ideas of individuals and using them for the benefit of the entire system.
The Universal House of Justice, from a message dated December 29, 1988, to the followers of Bahá’u’lláh in the United States of America, in Rights and Responsibilities: The Complementary Roles of the Individual and Institutions

Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Preparing the Agenda — Ch. 4

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Incoming Communications — Feast Recommendations and Suggestions — Ch. 4

🔗Chairing the Feast

The By-Laws of a Local Spiritual Assembly clearly imply the roles of the chairman and vice chairman for meetings of the Assembly. For Feasts, the chairman or an appointed representative of the Spiritual Assembly presides during the period of consultation. However, this is not specified in the By-Laws and is a secondary matter left to the discretion of the National Assembly in each country; that Assembly may either adopt a uniform procedure for Local Assemblies to follow, or leave the matter to the discretion of the Local Assembly itself ...
Letter written on behalf of the Universal House of Justice, dated December 23, 1986, to an individual believer, in The Compilation of Compilations, Vol. I , no. 1003

It would not be administratively proper for a Bahá’í youth under 21 years of age to act as Chairman of the Nineteen Day Feast. However, no great issue should be made of this as it is a purely minor matter.
Letter written on behalf of the Universal House of Justice, dated February 22, 1984, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. I, no. 980

The Assembly is free to decide when it is necessary or appropriate to delegate the responsibility of chairing the Feast to another member or to request a person who is not an Assembly member to chair the Feast.

It is helpful to have a chair with a suitable tone who can keep the discussion focused and moving, keep strong personalities from dominating the consultation, and who will provide all members with opportunities and encouragement to share their views.

Operating Principles of the Local Spiritual Assembly — Consultation — Distinction between Consultation at Feast and in Assembly Meetings — Ch. 4

Operating Principles of the Local Spiritual Assembly—Assembly’s Mode of Operation—Learning in Action—Ch. 4

Organization of the Local Spiritual Assembly — Role of the Chairman—Ch. 4

🔗Recommendations at Feast

Article IV of the Local Assembly By-Laws states: “while retaining the sacred right of final decision in all matters pertaining to the Bahá'í community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community informed of all its affairs, and invite full and free discussion on the part of the community in all matters affecting the Faith.”
Letter written on behalf of the Universal House of Justice, dated March 24, 1982, to a National Spiritual Assembly, in Lights of Guidance , no. 230

Their [the Assembly’s] function is not to dictate, but to consult, and consult not only among themselves, but as much as possible with the friends whom they represent…. They should, within the limits of wise discretion take the friends into their confidence, acquaint them with their plans, share with them their problems and anxieties, and seek their advice and counsel.
Shoghi Effendi, from a letter dated February 23, 1924, in Bahá’í Administration: Selected Messages 1922-1932 , p. 64

Theirs [the Assembly] is the duty, while retaining the sacred and exclusive right of final decision in their hands, to invite discussion, provide information, ventilate grievances, welcome advice from even the most humble and insignificant members of the Bahá'í family, expose their motives, set forth their plans, justify their actions, revise if necessary their verdict, foster the sense of interdependence and co-partnership, of understanding and mutual confidence between them on one hand…and individual believers on the other.
Shoghi Effendi, from a letter dated October 18, 1927, to a National Spiritual Assembly, in Bahá’í Administration: Selected Messages 1922-1932 , pp. 143–144

Feast consultation is a forum for community affairs and not for personal matters. Information that pertains to adverse behavior or status of specific individuals should be considered confidential and brought up with the Assembly privately.

Organization of the Local Spiritual Assembly — Role of the Secretary — Ch. 4

🔗Distinction between a Recommendation and a Suggestion

If the friends at a Nineteen Day Feast agree with a recommendation, either unanimously or by a majority, it constitutes a recommendation from the Feast to the Assembly. On the other hand, if an individual believer makes a suggestion that other friends do not take up, it may still be considered by the Assembly ...
Letter written on behalf of the Universal House of Justice, dated July 27, 1982, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. I , no. 101

🔗Who May Vote at Feast

Adult members (18 and over) of the local community in possession of their voting privileges are eligible to vote on Feast recommendations.

A Bahá'í who is visiting another community may participate fully in the consultation of the Nineteen Day

Feast, but has no right to vote on recommendations being made to the Local Spiritual Assembly. Out of courtesy, however, a visitor would normally refrain from taking too much time of the consultation.
Letter written on behalf of the Universal House of Justice, dated July 23, 1985, to an individual, in The Compilation of Compilations,

Vol. I , no. 965

🔗Recording Recommendations

Each Assembly should ask its Secretary to record recommendations and suggestions from Feast for later consideration by the Assembly or it may ask another of its members to do so, depending on who will be in attendance. Decisions of the Assembly concerning recommendations made at Feast should be reported back to the community at a later Feast, as a matter of courtesy and as evidence of the importance it places upon the principles of consultation.

🔗Language Accommodations

As a general principle, the Nineteen Day Feast and other official Bahá’í gatherings should be conducted in the conventional language spoken by the people of the locality. However, as social and economic conditions throughout the world continue to change, it is not unreasonable to assume that more and more people will be forced to migrate to urban centres, forming pockets of minorities, each with a distinct language, as can already be seen, for example, in the concentrations of Spanish-speaking populations in North America or of certain tribal populations in Africa. In such instances, when the Feast is decentralized, the question may well arise as to whether the programme can be conducted in the language spoken by the minority population most prevalent in a neighbourhood. At this stage, the House of Justice does not wish to lay down any hard and fast rules, and it is left to the discretion of the Local Spiritual Assembly concerned to decide, under the guidance of the National Spiritual Assembly, how to address the matter, approaching it with both flexibility and an attitude of learning.

Naturally, whether the Feast is held centrally or in several locations, a Local Assembly will want all the friends to feel that they are part of one unified community, irrespective of linguistic differences, and will take steps to ensure that an inviting atmosphere is created. To this end, selections from the Writings in the diverse languages spoken by the friends might well be included in the devotional programme of the Feast. Further, suitable ways should be found to inform believers not fluent in the language in which the Feast is conducted of the content of major messages and announcements. During consultations, they should be afforded an opportunity to express their views, in their own language if necessary. It should be feasible to offer any translation needed in a manner that does not interfere with the smooth running of the meeting.

.… The continued expansion of the Bahá’í community in the years to come will surely give rise to a range of challenges that will affect how the devotional, administrative, and social aspects of the Nineteen Day Feast are conducted in diverse localities. Responsibility for addressing these challenges will fall, in the first instance, on Local Spiritual Assemblies. Theirs is the duty to remain alert to conditions in their communities, to consult with the friends, to respond thoughtfully to a multiplicity of needs and circumstances, and to remain flexible without compromising fundamental principles.
Letter written on behalf of the Universal House of Justice, dated May 17, 2009, to all National Spiritual Assemblies

The Local Spiritual Assembly ... is correct in its decision to conduct the Nineteen Day Feasts in Spanish and to not translate the proceedings in Persian, especially in view of the fact that some of the Spanish friends are becoming alienated from the community. Although the Iranian believers should make every effort to attend the Nineteen Day Feasts, they should not expect such meetings to be conducted in Persian. They should try to learn Spanish, particularly if they are planning to make their home in Spain. There is no objection, however, to Persian friends if they so wish having special meetings for fellowship and deepening conducted in Persian.
Letter written on behalf of the Universal House of Justice, dated February 6, 1983, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 1007

Wherever linguistic problems exist, the House of Justice welcomes the holding of special classes and gatherings for the Iranian friends in addition to the regular community meetings, so that they will have the opportunity to study the Holy Writings in their own language and will be kept informed of what is going on in the Bahá'í community of ... Nineteen Day Feasts and Local Spiritual Assembly meetings should be conducted in English or French, as the case may be, since these are the languages of your country. If, however, it is possible to make arrangements for the Iranians who have not yet learned the language to benefit in some way from the topics discussed at such meetings without interfering with the smooth running of the meetings, this factor could be taken into consideration.
Letter written on behalf of the Universal House of Justice, dated February 7, 1984, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 1010

🔗Feasts in Persian Language as Temporary Measure

The Local Spiritual Assembly, under whose aegis a 19 Day Feast is held, should ensure that the atmosphere at such gatherings is welcoming to the Persian friends and to the local believers, so that all the Bahá’ís may feel that they are part of one unified community, irrespective of linguistic considerations, and the Bahá’í community may fulfil its role as a model to the larger society which is desperately seeking harmony and concord in social relationships. There is no objection in principle to translation into the Persian language being provided at Feasts but it should not interfere with the smooth running of the meeting: this may necessitate that the Persian-speaking friends sit together in such a way that the translation does not disturb others, and these friends should not feel offended if they are seated to one side of the main proceedings for this purpose.
Letter written on behalf of the Universal House of Justice, dated March 14, 1995, to a National Spiritual Assembly

Local Assemblies have discretion, under the guidance of its National Assembly, to decide whether decentralized Feasts can be conducted in the language spoken by a minority population that is prevalent in a neighborhood. Communities with large numbers of recent Persian immigrants have the flexibility to hold separate Feasts in Persian as part of an integration process. However, these Feasts should be seen as a temporary measure, one step toward a longer-term goal of integrating the whole community. Local Assemblies are encouraged to continue to look for ways to promote integration among the friends in their areas so that feelings of estrangement or disunity on account of language can be avoided and so all feel welcome and part of one unified community. Assemblies should encourage immigrant believers with advanced English skills to attend the Feasts conducted in English and help the non-immigrant friends appreciate the reason for holding additional Feasts in a foreign language. Assemblies are also encouraged to report to the National Assembly their experiences and learning from conducting foreign-language Feasts to help assess how they are working and so that insights may be shared with other communities.

The social portion transcends polite formalities, becoming the joyous reunion of ardent lovers, of tested companions united in a common purpose, whose conversations are elevated by spiritual themes.
Letter written on behalf of the Universal House of Justice, dated May 17, 2009, to all National Spiritual Assemblies

Even though the observance of the Feast requires strict adherence to the threefold aspects in the sequence in which they have been defined, there is much room for variety in the total experience. For example, music may be introduced at various stages … ; ‘Abdu’l-Bahá recommends that eloquent, uplifting talks be given; originality and variety in expressions of hospitality are possible… The effects of different cultures in all these respects are welcome factors which can lend the Feast a salutary diversity, representative of the unique characteristics of the various societies in which it is held, and therefore conducive to the upliftment and enjoyment of its participants.
The Universal House of Justice, from a message dated August 27, 1989, to the followers of Bahá’u’lláh, in The Compilation of Compilations, Vol. I , p. 419

🔗TIME AND PLACE OF NINETEEN DAY FEAST WHEN TO HOLD FEAST

🔗Date

We have your letter of October 12, 1971 concerning the date for the holding of the Nineteen Day Feast. It is preferable that Nineteen Day Feasts be held on the first day of the Bahá’í month, but if it should be difficult to do so, it is permissible to hold it on a succeeding day of the Bahá’í month. The matter is left to the discretion of the Local Spiritual Assembly.
The Universal House of Justice, from a letter dated October 28, 1971, to the National Teaching Committee of Iceland, in Lights of Guidance , no. 811

You ask if it is within the discretion of a Local Spiritual Assembly, to schedule the Feasts at times other than the first day of a Bahá’í month, and point out that attendance was very low when the Feasts were held in the middle of a week, but that when held on a Saturday many more of the friends were able to attend. It seems obvious, therefore, that the intent of the Local Assembly, in loving consideration of the members of its community, was to make the participation in a Nineteen Day Feast available to as many of the believers as possible. Perhaps the Assembly was basing its decision on ‘Abdu’l-Bahá's statement, taken from the compilation on the Nineteen Day Feast, that the “object” of the Feast is “concord, that through this fellowship hearts may become perfectly united…”

Other passages from that same compilation are:

“This Feast is a bringer of joy. It is the groundwork of agreement and unity. It is the key to affection and fellowship…”

“The believers of God must assemble and associate with each other in the utmost love, joy and fragrance.”

On the other hand, since the beloved Guardian expressed a preference, and considered it 'most suitable', for the Feast to be held on the first day of each month, the House of Justice hopes that the friends everywhere will aim at scheduling their Nineteen Day Feasts in this way, and that the friends themselves will arrange their personal affairs to be able to attend.

As in so many aspects of our beloved Faith, this is a matter of the gradual maturing of the Bahá’ís and of the institutions. The House of Justice feels that you should lovingly guide the Local Assemblies in this matter, but leave it to their discretion for the time being.
Letter written on behalf of the Universal House of Justice, dated October 10, 1985, to a National Spiritual Assembly, in Lights of Guidance , no. 816

As you know, the Nineteen Day Feast has been regarded by Bahá'u'lláh as highly desirable and meritorious. Moreover, though no special day has been fixed for the Feast, Shoghi Effendi indicated that it would be preferable and most suitable for it to be held on the first day of the Bahá'í month. The House of Justice envisions there are certain occasions, for example, a regular proclamation or teaching event or instances of difficulty where the friends would otherwise be unable to attend, when it is desirable to hold the Feast at another time within the Bahá'í month such as on a weekend. In a large community, the Local Assembly may, of course, for practical reasons, arrange more than one Feast within its jurisdiction.
Letter written on behalf of the Universal House of Justice, dated July 21, 2005, to a Local Spiritual Assembly

The House of Justice feels that the National Spiritual Assembly should be flexible regarding the matter of whether these [Nineteen Day Feast] celebrations can be held on different dates, and it has no objection to this proposal in the case that it is not feasible to hold the various [sector] Feast observances on the first day of the month.
Letter written on behalf of the Universal House of Justice, dated May 31, 2000, to a National Spiritual Assembly

Your letter presents a compelling case for flexibility in the scheduling of the Nineteen Day Feast. However, the House of Justice does not approve of your suggestion to separate the administrative portion of the Feast from the devotional and social ones. The letter of 28 August 1989 we were instructed to write to all National Spiritual Assemblies said: “While the House of Justice does not wish to de-emphasize the preference expressed by Shoghi Effendi that the Feast be held on the first day of the Bahá'í month, it feels that in instances of difficulty, where the friends would otherwise be unable to attend, the National Spiritual Assembly may point out to Local Assemblies that it is permissible to hold the Feast at another time within the Bahá'í month, such as on a weekend.” In view of the circumstances described in your letter, the House of Justice advises you to make use of this latitude as necessary, so that by permitting Local Spiritual Assemblies to schedule the Feast in their communities on the weekend following and closest to the first day of the Bahá’í month, time can be found for the Feast to the full extent of the requirements for all of its component parts. By this scheduling, the Feast can be organized to take the greater part of a day, if the friends so desire. In such cases, the Local Assembly should establish a schedule for the entire year and announce it to the friends.
Letter written on behalf of the Universal House of Justice, dated April 10, 2001, to a National Spiritual Assembly

🔗Calendar of Bahá’í Months

In the Bahá'í calendar the first month of the year and the first day of each month are given the name "Bahá". The day of Bahá of the month of Bahá is thus the Bahá'í New Year, Naw-Rúz ... The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 139

The Bahá’í day ends and a new one begins at sunset; consequently the day on which a Feast or Holy Day is observed begins at sunset of the day before the Gregorian dates given below.

🔗Bahá’í Dates Gregorian Equivalent Feast Days

In a year when Naw-Rúz is the same as 20 March In a year when Naw-Rúz is the same as 21 March

Bahá (Splendour) 1 Bahá 20 March 21 March

Jalál (Glory) 1 Jalál 8 April 9 April

Jamál (Beauty) 1 Jamál 27 April 28 April

‘Azamat (Grandeur) 1 ‘Azamat 16 May 17 May

Núr (Light) 1 Núr 4 June 5 June

Rahmat (Mercy) 1 Rahmat 23 June 24 June

Kalimát (Words) 1 Kalimát 12 July 13 July

Kamál (Perfection) 1 Kamál 31 July 1 August

Asmá’ (Names) 1 Asmá’ 19 August 20 August

‘Izzat (Might) 1 ‘Izzat 7 September 8 September

Mashíyyát (Will) 1 Mashiyyát 26 September 27 September

‘Ilm (Knowledge) 1 ‘Ilm 15 October 16 October

Qudrat (Power) 1 Qudrat 3 November 4 November

Qawl (Speech) 1 Qawl 22 November 23 November

Masá’il (Questions) 1 Masá’il 11 December 12 December

Sharaf (Honour) 1 Sharaf 30 December 31 December

Sultán (Sovereignty) 1 Sultán 18 January 19 January

Mulk (Dominion) 1 Mulk 6 February 7 February

‘Alá (Loftiness) 1 ‘Alá’ (see below) (see below)

🔗The Fast

The month of fasting begins when Ayyám-i-Há ends. The dates for Ayyám-i-Há are given in chapter 8. The month of ‘Alá 1-19 ‘Alá’

🔗Feast for Month of Bahá Separate from Naw-Rúz Celebration

The Naw-Rúz Feast should be held…before sunset [on the Naw-Rúz day] and has nothing to do with the 19-day Feast. The 19-day Feast is administrative in function whereas the Naw-Rúz is our New Year, a Feast of hospitality and rejoicing.
Letter written on behalf of Shoghi Effendi, dated July 5, 1950, to a National Spiritual Assembly, in Lights of Guidance , no. 1026

🔗Time

As to your questions concerning the times for Feasts and Holy Days: The Bahá’í Day is from sunset to sunset, therefore if in summer the sun sets too late to enable the Nineteen Day Feast to be held on the preceding evening, it should be held on the day itself. As long as the meeting begins before sunset it is considered to be held on the day which comes to an end with that sunset. Naturally Nineteen Day Feasts should be held on the first day of the Bahá’í month if possible, but if it should be difficult to do so, for example if it coincides with a regular public meeting evening, it is permissible to hold it on the following day, i.e., on a succeeding day of the Bahá’í month.
The Universal House of Justice, from a letter dated June 23, 1964, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. I , no. 948

🔗WHERE TO HOLD FEAST

🔗Civil Area

[T] he governing principle is that each local community should hold Nineteen Day Feasts within its own civil area.
The Universal House of Justice, from a message dated February 10, 1986, to a National Spiritual Assembly

🔗Sector and Neighborhood Feasts

Each city will have its own Spiritual Assembly, not a number of district ones. Naturally, district 19-day Feasts can be held where there are very many Bahá’ís in one city.
Letter written on behalf of Shoghi Effendi, dated March 31, 1949, to a National Spiritual Assembly

As you are aware, while there can be no exception to the rule that every distinct municipal area can have only one Local Spiritual Assembly formed within its limits, it is permissible to hold separate Nineteen Day Feasts in smaller districts within a locality. The House of Justice feels that the National Spiritual Assembly should be flexible regarding the matter of whether these celebrations can be held on different dates, and it has no objection to this proposal in the case that it is not feasible to hold the various Feast observances on the first day of the month.
Letter written on behalf of the Universal House of Justice, dated May 31, 2000, to a National Spiritual Assembly

An important step taken in many large cities early in the current Plan was to divide them into sectors. This proved crucial to planning for sustained growth. As communities expand, however, it is not unreasonable to expect that cities will need to be divided into smaller areas—perhaps ultimately into neighborhoods—in each of which the Nineteen Day Feast is conducted. Maintaining a vision of the potential size of future communities is essential for the further development of Local Spiritual Assemblies. To administer the affairs of communities whose members will swell into the thousands, and to fulfill their purpose as the “trusted ones of the Merciful among men”, those who serve on Spiritual Assemblies will necessarily undergo intense periods of learning in the years ahead.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors

The sub-division of the city should be seen merely as an administrative necessity meant to serve the good of the whole community; in this sense, the Assembly should guard strenuously against creating too many sub-units, contenting itself with the minimum action in this respect. Given the racial and social stratification of large cities, the Spiritual Assembly would also have to exert the utmost care not to allow the Bahá’í community of…to become, in effect, racially or socially fragmented, even though one race or stratum of society may be dominant in a sub-unit of the city. One of the questions that should remain uppermost in the minds of the Assembly, the committees and the individual friends is how to uphold at all times, through their functions and deeds, the primary principle and goal of our Faith, namely, the unity of the human race.
Letter written on behalf of the Universal House of Justice, dated December 20, 1987, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 956

[W] here the area designated as the jurisdiction of a single Local Assembly has a large population or is extensive in size, that Assembly could divide the community into smaller units which can serve as focal points of activity, including for the holding of the Nineteen Day Feast.
Letter written on behalf of the Universal House of Justice, dated December 19, 2020, to an individual

The continued expansion of the Bahá’í community in the years to come will surely give rise to a range of challenges that will affect how the devotional, administrative, and social aspects of the Nineteen Day Feast are conducted in diverse localities. Responsibility for addressing these challenges will fall, in the first instance, on Local Spiritual Assemblies. Theirs is the duty to remain alert to conditions in their communities, to consult with the friends, to respond thoughtfully to a multiplicity of needs and circumstances, and to remain flexible without compromising fundamental principles. In this connection, they would naturally seek advice from the Auxiliary Board members. National Spiritual Assemblies will, in collaboration with the Counsellors, follow developments closely, familiarize themselves with approaches taken in different localities, facilitate learning to determine which approaches prove most effective over time, and offer guidance and encouragement.
The Universal House of Justice, from a message dated December 27, 2005, to the Conference of the Continental Boards of Counsellors

In general, the decentralization of Bahá'í activities is intended to create an opportunity for the multiplication of various activities that permit a greater outreach to the wider society and broader participation of individuals, both believers and friends of the Faith. In many clusters, this increase has already been achieved. Decentralization is also an inevitable consequence of the growth of the Faith, marking a significant stage in the organic development of a locality or cluster; one example of this is the decentralization of the Nineteen Day Feast in urban centers. However, the decentralization of some activities does not mean that large gatherings cannot be held when appropriate.

As a Bahá'í community develops, its challenge is to maintain a balance between, on the one hand, those activities that can profitably and readily be decentralized, and on the other, those aspects of community life and Bahá'í administration which lend themselves to being organized in a place that is officially designated for the use of the Faith. In fact, depending on the circumstances, it can often be possible for certain activities—for instance, devotional gatherings—to take place both in neighborhoods and at a Bahá'í Center in a complementary way.
Letter written on behalf of the Universal House of Justice, dated October 10, 2018, to an individual believer

The decentralization of the Nineteen Day Feast in urban centres, where a significant percentage of humanity currently resides, is an inevitable consequence of the growth of the Faith, marking a significant stage in the organic development of a local community. While care should be taken to avoid instituting this practice precipitously when the number of believers in the entire city is relatively small, a Local Spiritual Assembly should not feel obliged to prolong the pattern of hosting a community-wide Feast if it is no longer propitious. Such a change may be required when limited time or facilities hamper the satisfactory observance of the three parts of the Feast in a single location, most notably the portion devoted to consultation on community affairs. Experience to date has demonstrated the salutary effect of decentralizing the Feast on the quality of participation, on bonds of fellowship, and on the overall process of growth. Although some believers may yearn for the enthusiasm generated by large community gatherings, this need can be met on other occasions arranged by the Assembly.

In this connection, we are requested to draw your attention to the 27 December 2005 message of the House of Justice which indicated that, as the process of growth continued to gather momentum worldwide, urban centres would need to be divided into progressively smaller areas, perhaps ultimately into neighbourhoods, as a means of facilitating planning and implementation. Not only would such areas become focal points of activity, the message suggested, but in each the Nineteen Day Feast would be conducted. Already in some cities around the world the Feast is held at the intimate level of the neighbourhood.

Dividing a local community into areas for the purpose of celebrating the Feast is not without certain challenges. In many cities around the world, for instance, people have been segregated into areas according to various factors such as race, ethnicity, and economic conditions. A Local Assembly must be mindful that barriers entrenched in the wider population are not inadvertently perpetuated in the local Bahá’í community as a whole. By the same token, it must recognize that, for believers newly enrolled in the community, the desire to assume responsibility for the affairs of the Faith is cultivated more readily in gatherings close to home, in a familiar environment.

In deciding to decentralize the Feast, a Local Assembly will need to determine how the devotional portion will be organized and how reports, news, and announcements will be shared. A common set of materials for the administrative part of the Feast would generally be disseminated each Bahá’í month to every area designated to host a gathering, including any particular topics or questions that should be raised. The Assembly will also want to ensure that consultations in each area are fruitful and productive, that the views of the friends are brought to its attention, and that it responds to recommendations in a loving and constructive manner. To this end, it may decide to designate one or more friends to act on its behalf in chairing the gathering, recording the results of consultations, and receiving contributions to the Fund.
The Universal House of Justice, from a message dated May 17, 2009, to all National Spiritual Assemblies

[T] he Local Spiritual Assembly could be authorized to appoint an administrative committee in each of a number of sub-units of the city; and these committees could deal with the urgent needs of the friends in these areas on behalf of the Assembly; and if found desirable, the Spiritual Assembly could authorize the holding of separate Nineteen Day Feasts in several sub-units. In such a decentralized system, the Local Spiritual Assembly would have to provide for the overall coordination of the efforts of the friends in all sub-units of the city.
Letter written on behalf of the Universal House of Justice, dated January 14, 1980, to a National Spiritual Assembly

Difficulties of travelling to the Nineteen Day Feasts, and other occasions, which may be met in certain parishes can be overcome by your authorizing the Local Assembly in such a parish to hold more than one Feast within its area. There is no need to establish rigid boundaries for such a purpose, and the friends should be allowed to attend the Feasts in their parish most convenient to them; but all should note that every Feast in the area is a portion of the same Feast under the jurisdiction of the Local Spiritual Assembly. Occasions should be provided for the entire Bahá’í community of the parish to meet together, and Feast days need not be excluded from such occasions.
Letter written on behalf of the Universal House of Justice, dated January 14, 1980, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 954

🔗Holding of Functions in Churches or Other Religious Buildings

Generally there is no objection to holding ... Bahá’í functions in places or facilities owned and operated by non-Bahá’í religious bodies, provided such use does not tend to identify the Faith, in the eyes of the public, with other religions.
Letter written on behalf of the Universal House of Justice, dated June 3, 1982, to a National Spiritual Assembly

🔗ATTENDANCE AND PARTICIPATION ATTENDANCE IS ENCOURAGED

In regard to the Nineteen Day feasts, Shoghi Effendi is of the opinion that the believers should be impressed with the importance of attending these gatherings which, in addition to their spiritual significance, constitute a vital medium for maintaining close and continued contact between the believers themselves, and also between them and the body of their elected representatives in the local community.

No radical action, such as the expulsion of any believer from the community, should, however, be taken in case anyone fails to attend these feasts. It is for every individual...conscience and responsibility.
Letter written on behalf of Shoghi Effendi, dated December 22, 1934, to an individual believer, in The Compilation of Compilations,

Vol. I , no. 957

Attendance at Nineteen Day Feasts is not obligatory, but highly desirable, and effort should be made by the friends not to deprive themselves of this spiritual and communal rallying-point once in every Bahá’í month.
Letter written on behalf of Shoghi Effendi, December 23, 1948, in Stirring of the Spirit , no. 24

[R] egarding the Nineteen Day Feasts; these are not strictly obligatory, but the believers should endeavour to regularly attend them, mainly for the following two reasons: first, because they foster the spirit of service and fellowship in the community, and secondly, in view of the fact that they afford the believers a splendid opportunity to fully discuss the affairs of the Cause and to find ways and means for continued improvement in the conduct of Bahá’í activities.
Letter written on behalf of Shoghi Effendi, dated November 30, 1936, to an individual believer, in The Compilation of Compilations,

Vol. I , no. 958

Isolated believers and the members of groups may also, of course, attend the Nineteen Day Feasts of communities when they wish to.
Letter written on behalf of the Universal House of Justice, dated July 23, 1985, to an individual believer, in The Compilation of Compilations, Vol. I , no. 965

🔗Children of Bahá’í Parents

Since children of Bahá’í parents are considered to be Bahá’ís, they are to be encouraged to attend all Feasts, there to share the reading of the Writings and prayers and be bathed in the spirit of the community. It is the hope of the House of Justice that every Feast will be a feast of love when the children will give and receive the tangible affection of the community and its individual members.
Letter written on behalf of the Universal House of Justice, dated June 28, 1977, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. I , no. 981

🔗Bahá’í Children of Non-Bahá’í Parents

Concerning your inquiry asking if children under fifteen of non-Bahá’í parents could attend Nineteen Day Feasts or other events held exclusively for Bahá’ís when the children consider themselves as Bahá’ís, such children may be permitted to attend Bahá’í functions provided their parents have given their consent. This applies only, of course, to children under the age of fifteen years.
The Universal House of Justice, from a letter dated August 4, 1970, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. I , no. 976

🔗Behavior of Children

[T] he House of Justice has instructed us to say that children should be trained to understand the spiritual significance of the gatherings of the followers of the Blessed Beauty, and to appreciate the honour and bounty of being able to take part in them, whatever their outward form may be. It is realized that some Bahá’í observances are lengthy and it is difficult for very small children to remain quiet for so long. In such cases one or other of the parents may have to miss part of the meeting in order to care for the child. The Spiritual Assembly can also perhaps help the parents by providing for a children’s observance, suited to their capacities, in a separate room during part of the community’s observance. Attendance at the whole of the adult celebration thus becomes a sign of growing maturity and a distinction to be earned by good behaviour.

In any case, the House of Justice points out that parents are responsible for their children and should make them behave when they attend Bahá’í meetings. If children persist in creating a disturbance they should be taken out of the meeting. This is not merely necessary to ensure the properly dignified conduct of Bahá’í meetings but is an aspect of the training of children in courtesy, consideration for others, reverence, and obedience to their parents.
Letter written on behalf of the Universal House of Justice, dated October 14, 1982, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 979

🔗Bahá'í Visitors

Any Bahá’í may attend a Feast, a local Bahá’í, a Bahá’í from out of town, certainly an isolated Bahá’í in the neighborhood.
Letter written on behalf of Shoghi Effendi, dated May 27, 1957, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. I , no. 962

A Bahá'í who is visiting another community may participate fully in the consultation of the Nineteen Day

Feast, but has no right to vote on recommendations being made to the Local Spiritual Assembly. Out of courtesy, however, a visitor would normally refrain from taking too much time of the consultation. ... Isolated believers and the members of groups may also, of course, attend the Nineteen Day Feasts of communities when they wish to.
Letter written on behalf of the Universal House of Justice, dated July 23, 1985, to an individual, in The Compilation of Compilations,

Vol. I , no. 965

The Assembly should not hesitate to ask for Bahá'í credentials when admitting Bahá'í visitors, if they are not well known in the community. Vouching for Bahá'ís visiting from Iran is permissible, as explained in the section “Visitors from Iran without Credentials.”

Status of Membership — Full Administrative Privileges — Ch. 6

Bahá’í Credentials — Checking Credentials — Ch. 6

Bahá’í Credentials — Credentials of Bahá'ís from Other Countries — Ch. 6

Characteristics and Organization of Feast — The Consultative Aspect — Recommendations at Feast — Who May Vote at Feast — Ch. 7

🔗WHO MAY NOT ATTEND NINETEEN DAY FEASTS

In addition to the other categories covered below, when one believer has an order of protection against another they may not both attend the same Feast (or other gatherings).

🔗Believers Deprived of Administrative Privileges

One who has lost his voting rights … cannot attend Nineteen Day Feasts or other meetings for Bahá'ís only, …and therefore cannot take part in consultation on the affairs of the community. ... He cannot contribute to the Bahá’í Fund. ... He is debarred from participating in administrative matters, including the right to vote in Bahá'í elections. He cannot hold office or be appointed to a committee.

Attachment to a letter written on behalf of the Universal House of Justice, dated December 9, 1985, to a National Spiritual Assembly, in Lights of Guidance , no. 216

Responding to Violations of Bahá’í Law — Removal of Administrative Privileges — Ch. 10

🔗Bahá'ís Awaiting Verification of or without Current Credentials

Believers without valid credentials, including those in the process of transferring from other countries, may participate only in those functions open to non-Bahá'ís. However, vouching for newly enrolled Bahá’ís waiting to gain access to their Bahá‘í ID cards or for Bahá'ís visiting from Iran is permissible.

Bahá’í Credentials — Credentials of Bahá’ís from Other Countries — Ch. 6

🔗Friends of the Faith and Those Who are Not Bahá'ís

The Nineteen Day Feast is an institution of the Cause, which serves, in part, as a means for the Bahá’í community to address its affairs in a full and frank manner, without fear of creating misunderstandings among those unfamiliar with its purpose. It is for this reason that participation is limited to members of the Bahá’í community.

In general, the believers are discouraged from inviting those who are not Bahá’ís to the commemoration of the Feast. However, friends of the Faith do sometimes appear unexpectedly, and they are not to be turned away. Courtesy and the spirit of fellowship require that they be warmly received. In this light, unanticipated visitors, who were by and large infrequent in the past, have been welcome to join the devotional and social portions of the Feast, but either they were asked to absent themselves during the administrative portion or that segment of the programme would be eliminated entirely.

Now, with the Plan’s framework for action well established in so many places, growing numbers enjoy ready access to Bahá’í community life through the core activities, and there is greatly increased likelihood that those who are close to the Faith will learn about the Nineteen Day Feast and appear at its celebration. The House of Justice has decided that, in such instances, rather than eliminating the administrative portion completely or asking the visitors to withdraw, those conducting the programme can modify this part of the Feast to accommodate the guests. The sharing of local and national news and information about social events, as well as consultation on topics of general interest, such as the teaching work, service projects, the Fund, and so on, can take place as usual, while discussion of sensitive or problematic issues related to these or other topics can be set aside for another time when the friends can express themselves freely without being inhibited by the presence of visitors.

A similar approach to the administrative portion may be adopted when the Feast is celebrated in the home of a family with some members who are not Bahá’ís. As part of planning these occasions, careful thought must be given, on the one hand, to the requisites of hospitality and love, and, on the other, to those of confidentiality and unfettered discussion on important and sensitive subjects. The Local Assembly, in consultation with the believers who have such relatives, should endeavour to find a satisfactory way to resolve each situation that arises.
The Universal House of Justice, from a message dated May 17, 2009, to all National Spiritual Assemblies

[O] ccasionally, if the Feast is held in the home of the family where the spouse is not a Bahá'í, it would be discourteous not to allow the non-Bahá'í member of the family to attend at least the social and spiritual parts of the Feast.
Letter written on behalf of the Universal House of Justice, dated January 8, 1985, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 974

[I] f a non-Bahá’í does appear at a Nineteen Day Feast he should be made to feel welcome, but a Bahá’í should certainly not invite a non-Bahá’í to attend.
Letter written on behalf of the Universal House of Justice, dated January 23, 1985, to an individual believer, in The Compilation of Compilations, Vol. I , no. 975

🔗Flexibility in Assembly’s Response

Although in general the believers are discouraged from inviting those who are not Bahá’ís to the commemoration of the Feast, certain scenarios will inevitably arise as described in the letter of May 17, 2009. Friends of the Faith might show up unexpectedly, for example, or the Feast might be held in the home of a family with some members who are not Bahá’ís. In both cases adjustments can be made to accommodate such friends while also attending to the normal business of the community. Challenges will arise that are sure to affect the observance of the Feast as the Bahá’í community continues to expand. The chief responsibility for addressing them will fall to the Local Spiritual Assemblies, which must read its reality and respond according to each situation, always engendering qualities of love, patience, and thoughtful decision-making.

In communities without a Bahá’í Center where it is difficult to schedule Feasts in homes without the presence of non-Bahá’í family members, arrangements may be made to hold Feasts in public facilities that offer meeting rooms. Some offer them at low or no cost to community organizations.

🔗OBSERVANCE OF FEAST BY GROUPS AND ISOLATED BELIEVERS

In reply to your letter of November 8 th we feel that all friends, whatever their circumstances, should be encouraged to observe the Nineteen Day Feast. Obviously it can only be an official administrative occasion where there is a Local Spiritual Assembly to take charge of it, present reports to the friends, and receive their recommendations. But groups, spontaneous gatherings of friends, and even isolated believers should certainly remember the day and say prayers together. In the case of a group it may well hold the Feast in the manner in which a Local Spiritual Assembly would do so, recognizing of course that it has no official administrative standing.
The Universal House of Justice, from a letter dated December 1, 1968, to a National Spiritual Assembly, in Lights of Guidance , no.

Although a Nineteen Day Feast celebrated by a group is not an official administrative occasion given the absence of a Local Assembly, the House of Justice feels that, with regard to who may attend such a gathering, it should be treated the same as a Feast observed under the authority of a Local Assembly. Thus, participation is limited to members of the Bahá’í community, and the believers are discouraged from inviting to the Feast those who are not Bahá’ís. Of course, if individuals who are not Bahá’ís do appear, they are not to be turned away, as courtesy and the spirit of friendliness require that these visitors be warmly welcomed. While the topics discussed during the consultative portion of such a gathering will generally not be of a sensitive nature, the consultation can, if necessary, still be modified to accommodate the guests, as explained in the letter dated 17 May 2009 written on behalf of the House of Justice to all National Spiritual Assemblies.
Letter written on behalf of the Universal House of Justice, dated February 6, 2014, to an individual

🔗JOINT FEASTS

With respect to your question asking whether a Local Spiritual Assembly may cancel its Nineteen Day Feast in order to attend Feast in another community, the House of Justice advises that the Nineteen Day Feast should not be canceled. However, there is no objection to two or more local communities holding a joint Nineteen Day Feast occasionally, although it is not proper to allow such joint Feasts to be held on a regular basis. If members of a community find that the plan to hold such a joint Feast would produce inconvenience to them, they should take the matter up with their Local Spiritual Assembly.
Letter written on behalf of the Universal House of Justice, dated April 26, 1987, to an individual believer, in The Compilation of Compilations, Vol. I , no. 966

[J] oint Feasts do not fulfil the purpose of the Nineteen Day Feast in its strict sense, and should not become a regular practice among the Friends.
Letter written on behalf of the Universal House of Justice, dated February 15, 1982, to a National Spiritual Assembly, in The

Compilation of Compilations, Vol. I , no. 1000

As to the sale of items during the Nineteen Day Feast, we leave this to your discretion, bearing in mind that the principle purpose of holding the Feast should not be diverted and that pressure should not be placed upon the friends to participate in the purchase of articles offered for sale. Neither should it become an habitual thing. It would be better if the sale was not conducted during the Feast itself, but held at a separate time before or after the Feast proper.
Letter written on behalf of the Universal House of Justice, dated April 1, 1968, to a National Spiritual Assembly, in Lights of Guidance , no. 827

🔗8. HOLY DAYS AND OTHER OBSERVANCES

🔗THE IMPORTANCE OF COMMEMORATING HOLY DAYS

🔗IMPLEMENTATION OF THE BADÍʻ CALENDAR

🔗DAYS FOR COMMEMORATION

NAW-RÚZ FESTIVAL

Naw-Rúz Festival and the Feast of Bahá Are Separate

ḌVÁN—THE MOST GREAT FESTIVAL

First, Ninth, and Twelfth Days of Riḍván Have Special Celebrations

DECLARATION OF THE BÁB

ASCENSION OF BAHÁ’U’LLÁH

MARTYRDOM OF THE BÁB

FESTIVALS OF THE TWIN BIRTHDAYS OF THE BÁB AND BAHÁ’U’LLÁH

Twin Holy Birthdays Are Celebrated on Two Separate Days

🔗WHEN TO OBSERVE HOLY DAYS

BAHÁ’Í DATES 180 TO 221 B.E. AND GREGORIAN EQUIVALENTS

—Dates of Naw-Rúz, the Twin Holy Birthdays, and Ayyám-i-Há

—Other Bahá’í Holy Days Dates

RECITATION OF TABLETS OF VISITATION

SUSPENSION OF WORK ON NINE HOLY DAYS RELATED TO THE BÁB AND BAHÁ’U’LLÁH

Being Excused from Work

Bahá’í Institutions

Businesses Owned by Bahá’ís

Suspension of Bahá’í Administrative Activities

Children Should Be Excused from School

8. HOLY DAYS AND OTHER OBSERVANCES

🔗THE IMPORTANCE OF COMMEMORATING HOLY DAYS

Briefly, every nation has a day to mark as a holiday which they celebrate with joy. In the sacred laws of God, in every cycle and dispensation, there are blessed feasts, holidays and workless days. On such days all kinds of occupations, commerce, industry, agriculture, etc., are not allowed. Every work is unlawful. All must enjoy a good time, gather together, hold general meetings, become as one assembly, so that the national oneness, unity and harmony may become personified in all eyes. As it is a blessed day it should not be neglected or without results by making it a day limited to the fruits of mere pleasure. During such blessed days institutions should be founded that may be of permanent benefit and value to the people so that in current conversation and in history it may become widely known that such a good work was inaugurated on such a feast day. Therefore, the intelligent must search and investigate reality to find out what important affair, what philanthropic institutions are most needed and what foundations should be laid for the community on that particular day, so that they may be established. For example, if they find that the community needs morality, then they may lay down the foundation of good morals on that day. If the community be in need of spreading sciences and widening the circle of knowledge, on that day they should proceed in that direction, that is to say, direct the thoughts of all the people to that philanthropic cause. If, however, the community is in need of widening the circle of commerce or industry or agriculture they should start the means so that the desired aim may be attained. If the community needs protection, proper support and care of orphans, they should act upon the welfare of the orphans, etc. Such undertakings that are beneficial to the poor, the weak and the helpless should be pursued in order that, on that day, through the unity of all and through great meetings, results may be obtained, the glory and blessings of that day may be declared and manifest.

ʻAbduʼl -Bahá, in Days to Remember: Bahá’í Holy Days (Mona Vale: Bahá’í Publications Australia, 1983), pp. 20-21

These Holy Days are opportunities to gather and strengthen the devotional and social life of the community and as a priceless opportunity to reach out to friends, family, and the wider society and share with them the history and significance of the Days being commemorated. Local Spiritual Assemblies sponsor the commemorations and ensure that the programs are befitting to the occasions. Some Holy Days — the Martyrdom of the Báb, the Ascension of Bahá’u’lláh, and the Ascension of ʻAbduʼl -Bahá — should be observed in a solemn and reverent manner. Other Holy Days — Naw-Rúz, the First, Ninth and Twelfth days of Ri ḍ ván, the Declaration of the Báb, and the Twin Holy Birthdays of the Báb and Bahá’u’lláh — while commemorated with similar reverence, are more festive occasions.

Fostering the Spiritual Health and Vitality of the Community — The Vision of a Vibrant, Spiritually Healthy Community — Ch. 3

Organization of the Local Spiritual Assembly —Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Feasts and Holy Days — Ch. 4

Characteristics and Organization of Feast — New Stage of Community Life — Importance of Variety and Diverse Cultural Expressions — Ch. 7

🔗IMPLEMENTATION OF THE BADÍʻ CALENDAR

In its message dated July 10, 2014 to the Bahá’ís of the World, the Universal House of Justice clarified the provisions of the Badí‘ calendar and called on Bahá’ís of East and West to adopt this common calendar.

The setting of the sun on 20 March 2015 will signalize the end of the year 171, the close of the ninth Váḥid of the first Kull-i-Shay’ of the Bahá’í Era. We call upon the Bahá’ís of the East and West to adopt, on that auspicious occasion, the provisions that will unite them in the common implementation of the Badí‘ calendar.

In keeping with the principle governing the gradual unfoldment and progressive application of the Teachings, the provisions of the Badí‘ calendar have been set forth over time. The Báb introduced the calendar and its broad pattern of periods and cycles, months and days. Bahá’u’lláh provided essential clarifications and additions. Aspects were elucidated by ‘Abdu’l‑Bahá, and arrangements for its adoption in the West were put in place at the direction of Shoghi Effendi... Still, ambiguities surrounding some Islamic and Gregorian dates, as well as difficulties in the correlation of historical observances and astronomical events with explicit statements in the Text, left certain issues unresolved. When responding to questions concerning the calendar, both ‘Abdu’ l‑Bahá and Shoghi Effendi left these matters to the Universal House of Justice. Of its many features, three require clarification for the calendar’s uniform application: the means for the determination of Naw-Rúz, the accommodation of the lunar character of the Twin Holy Birthdays within the solar year, and the fixing of the dates of the Holy Days within the Badí‘ calendar….

Unless specifically abrogated by these new provisions, previous guidance and clarifications pertaining to the calendar and the observance of the Nineteen Day Feast and Holy Days remain binding, such as the beginning of the day at sunset, the suspension of work, and the hours at which certain Holy Days are commemorated. In future, a change in circumstances may well require additional measures.…

The adoption of a new calendar in each dispensation is a symbol of the power of Divine Revelation to reshape human perception of material, social, and spiritual reality. Through it, sacred moments are distinguished, humanity’s place in time and space reimagined, and the rhythm of life recast. Next Naw-Rúz will mark yet another historic step in the manifestation of the unity of the people of Bahá and the unfoldment of Bahá’u’lláh’s World Order.
The Universal House of Justice, from a message dated July 10, 2014, to the Bahá’ís of the World

The dates and times of Bahá’í Holy Days are described over the next few pages consistent with these provisions set by the House of Justice. Further details of the Bahá’í calendar can also be found on this webpage of the official website of the worldwide Bahá’í community: https://www.bahai.org/action/devotional-life/calendar.

🔗DAYS FOR COMMEMORATION

The Bahá’í day starts and ends at sunset, and consequently the date of the celebration of Bahá’í feasts should be adjusted to conform to the Bahá’í calendar time.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 56

The alignment of the dates of the Badí‘ calendar with other calendars will shift depending on the occurrence of Naw-Rúz.
The Universal House of Justice, from a message dated July 10, 2014, to the Bahá’ís of the World

The Bahá’í day ends and a new one begins at sunset; consequently the day on which a Feast or Holy Day is observed begins at sunset of the day before the Gregorian dates given below.

When Daylight Saving Time is in effect in a region, the times for Holy Day commemorations are held one hour later than the time specified.

It is important that observations of Bahá’í Holy Days be held on their actual anniversaries at the times specified, and not at other dates and times that appear to be more convenient for the community with the hope of getting better attendance.

🔗See also:

When To Observe Holy Days — Ch. 8

🔗NAW-RÚZ FESTIVAL

“T he Festival of Naw-Rúz falleth on the day that the sun entereth the sign of Aries,” Bahá’u’lláh explains in His Most Holy Book, “even should this occur no more than one minute before sunset.” However, details have, until now, been left undefined. We have decided that Ṭihrán, the birthplace of the Abhá Beauty, will be the spot on the earth that will serve as the standard for determining, by means of astronomical computations from reliable sources, the moment of the vernal equinox in the northern hemisphere and thereby the day of Naw-Rúz for the Bahá’í world.
The Universal House of Justice, from a message dated July 10, 2014, to the Bahá’ís of the World

The moment of the equinox is independent of any geographical location on the earth.… A location was required to serve as the standard for determining the Bahá’í day on which the vernal equinox occurs and thereby the day of Naw-Rúz for the Bahá’í world. As announced in its message dated 10 July 2014 to the Bahá’ís of the world, the House of Justice decided that Ṭihrán would serve as this location....

You may also be interested to know that the age-old practice in Iran of marking the start of the Iranian festival of Naw-Rúz according to the exact moment of the occurrence of the vernal equinox is not relevant to the implementation of the Badi’ calendar.
Letter written on behalf of the Universal House of Justice, dated March 29, 2018, to an individual believer

🔗Naw-Rúz Festival and the Feast of Bahá Are Separate

The Naw-Rúz Feast should be held [on the Naw-Rúz day] … before sunset and has nothing to do with the 19-day Feast. The 19-day Feast is administrative in function whereas the Naw-Rúz is our New Year, a Feast of hospitality and rejoicing.
Letter written on behalf of Shoghi Effendi, dated July 5, 1950, to a National Spiritual Assembly, in Lights of Guidance , no. 1026

🔗RIḌVÁN —THE MOST GREAT FESTIVAL

Rejoice with exceeding gladness, O people of Bahá, as ye call to remembrance the Day of supreme felicity, the Day whereon the Tongue of the Ancient of Days hath spoken... Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. XIV

The word Riḍván means Paradise. For twelve days, from April 20 or 21 through May 1 or 2 depending on when Naw-Rúz occurs, Bahá’ís celebrate the period in 1863 when Bahá’u’lláh resided in a garden in Baghdád, which was later called the “Garden of Riḍván .” During this period Bahá’u’lláh proclaimed His

Mission as God’s Messenger for this age.

🔗First, Ninth, and Twelfth Days of Riḍván Have Special Celebrations

The Most Great Festival commenceth late in the afternoon of the thirteenth day of the second month of the year according to the Bayán. On the first, ninth and twelfth days of this Festival, work is forbidden. Bahá’u’lláh, in “Questions and Answers” of the Kitáb-i-Aqdas , no. 1

The first, ninth and twelfth days of the Festival of Riḍván are Holy Days … Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 138

The Guardian would advise that, if feasible, the friends should commemorate ... the first day of Riḍván , at about 3:00 p.m.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 56

🔗DECLARATION OF THE BÁB

Siyyid ‘Alí-Muhammad declared Himself to be the Báb, or “Gate of God,” to Mullá Husayn-i-Bushrú’í on May 23, 1844. This date marks the beginning of the Bahá’í Faith, the Bahá’í Era (B.E.), and the Badíʻ calendar.

The Guardian would advise that, if feasible, the friends should commemorate ... the anniversary of the Declaration of the Báb … at about two hours after sunset.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 56

🔗ASCENSION OF BAHÁ’U’LLÁH

Bahá’u’lláh ascended to the Abhá Kingdom on May 29, 1892 at the Mansion of Bahjí near ‘Akká, Israel. He was in His seventy-fifth year.

The Guardian would advise that, if feasible, the friends should commemorate ... the anniversary of the Ascension of Bahá’u’lláh … at 3:00 a.m.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 56

As the Guardian indicated, the commemoration of the Ascension of Bahá’u’lláh should be held, if feasible, at 3 a.m. … and that of the Ascension of ̒ Abdu

l-Bahá at 1 a.m. ... These times should be measured according to standard time in each area. If daylight saving time is being used in the country, the commemorations should continue to be observed according to standard time.
Letter written on behalf of the Universal House of Justice, dated March 15, 1992, to a National Spiritual Assembly

In states where Daylight Saving Time is in effect (i.e., all states except for Arizona), observations of the Ascension of Bahá’u’lláh should take place one hour later at 4 a.m.

🔗MARTYRDOM OF THE BÁB

The Báb was put to death at noon on July 10, 1850, in the square in front of the citadel of Tabríz, Iran. He was in His thirty-first year.

The Guardian would advise that, if feasible, the friends should commemorate ... the anniversary of the Martyrdom of the Báb … at about noon.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 56

In states where Daylight Saving Time is in effect (i.e., all states except for Arizona), observations of the Martyrdom of the Báb should take place one hour later at 1:00 p.m.

🔗FESTIVALS OF THE TWIN BIRTHDAYS OF THE BÁB AND BAHÁ’U’LLÁH

The Birth of the Báb occurred on October 20, 1819 and the Birth of Bahá’u’lláh on November 12, 1817 according to the Solar calendar. These dates, however, correspond to the first and second days of Muharram in the Islamic calendar. The Universal House of Justice has now made provisions for the Festival of the Twin Birthdays to be observed universally on two consecutive days as set out below.

The Festivals of the Twin Birthdays, the Birth of the Báb and the Birth of Bahá’u’lláh, have, in the East, been traditionally observed according to their correspondence to the first and second days of Muharram in the Islamic calendar. “These two days are accounted as one in the sight of God”, Bahá’u’lláh affirms. Yet, a letter written on behalf of the Guardian states, “In the future, no doubt all of the Holy Days will follow the Solar calendar, and provisions be made as to how the Twin Festivals will be celebrated universally.” ... We have decided that they will now be observed on the first and the second day following the occurrence of the eighth new moon after Naw-Rúz, as determined in advance by astronomical tables using Tihrán as the point of reference. This will result in the observance of the Twin Birthdays moving, year to year, within the months of Mashíyyat, ‘Ilm, and Qudrat of the Badí‘ calendar, or from mid-October to mid-November according to the Gregorian calendar.
The Universal House of Justice, from a message dated July 10, 2014, to the Bahá’ís of the World

The friends should regard the Twin Festivals as a sacred moment to gather and strengthen the devotional and social life of the community and as a priceless opportunity to reach out to friends, family, and the wider society and share with them the significance of the lives and missions of these two most precious Beings.
Letter written on behalf of the Universal House of Justice, dated September 8, 2015, to all National Spiritual Assemblies

🔗Twin Holy Birthdays Are Celebrated on Two Separate Days

In relation to the Twin Holy Birthdays, the beloved Guardian, in a letter written on his behalf to a National Spiritual Assembly, advised that refraining from work and gathering for observances are required on both days. Therefore, holding the celebrations of the Twin Holy Days immediately before and after sunset on the same Gregorian date would not be in keeping with the spirit of the guidance set out above.
Letter written on behalf of the Universal House of Justice, dated December 23, 2016, to an individual

🔗DAY OF THE COVENANT

Abdu

l-Bahá told the Bahá

’

ís that this day was not, under any circumstances, to be celebrated as His day of birth. It was the day of the Declaration of the Báb, exclusively associated with Him. But as the Bahá'ís begged for a day to be celebrated as His, He gave them November 26th, to be observed as the day of the appointment of the Centre of the Covenant ...
Letter written on behalf of the Universal House of Justice, January 23, 1984, in Lights of Guidance , no. 1018

Work is not prohibited on the Day of the Covenant.

🔗ASCENSION OF

ʻ

🔗ABDU’L-BAHÁ

ʻAbduʼl -Bahá ascended to the Abhá Kingdom in Haifa, Israel, on November 28, 1921. Work is not prohibited on the anniversary of His ascension.

The Guardian would advise that, if feasible, the friends should commemorate ... the Ascension of ʻ Abdu ʼ l- Bahá … at 1:00 a.m.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 56

Regarding your question of the proper time to celebrate or hold our meetings of commemoration: the time should be fixed by counting after sunset; the Master passed away one hour after midnight, which falls a certain number of hours after sunset; so His passing should be commemorated according to the sun and regardless of daylight saving time. The same applies to the Ascension of Bahá’u’lláh who passed away about eight hours after sunset.
Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), pp. 56–57

🔗AYYÁM-I-HÁ

The alignment of the dates of the Badí‘ calendar with other calendars will shift depending on the occurrence of Naw-Rúz. The number of days of Ayyám-i-Há will vary according to the timing of the vernal equinox in successive years...
The Universal House of Justice, from a message dated July 10, 2014, to the Bahá’ís of the World

The exchanging of presents among believers or the giving of gifts to children is not an integral part of any of our nine Bahá

’

í Holy Days. There is no prohibition against it, and it is, as you say, a custom among Persian believers such as the Bahá

’

í to whom you spoke, to exchange gifts at Naw-Rúz. The desire of you and your husband to associate the time of gift giving with your children

’

s involvement in the faith of Bahá

’

lláh is praiseworthy and it is felt that the following extract from a letter written by the secretary of the beloved Guardian to the National Spiritual Assembly of Australia and New Zealand on December 26, 1941 will be of value to you:

The intercalary days are specifically set aside for hospitality, the giving of gifts, etc., Bahá'u'lláh Himself specified that they be used this way, but gave no explanation for it.”

In “The Bahá

’

í World”, Vol. XV, p. 691 we read: Bahá

’

u’

láh designated those days as the Ayyám-i-Há and ordained that they should immediately precede the month of ̒Alá, which is the month of fasting. He enjoined upon His followers to devote these days to feasting, rejoicing, and charity.
Letter written on behalf of the Universal House of Justice, dated January 18, 1982, to an individual believer, in Lights of Guidance , no. 1023

🔗THE BAHÁ’Í FAST

The month of fasting begins when Ayyám-i-Há ends. Bahá’ís fast from food and drink each day during the month of ‘Alá from sunrise to sunset. The fasting period begins at sunrise on the first day of ‘Alá and extends for nineteen days and concludes at sunset on the last day. Some believers are exempted from fasting due to health, age or other considerations.

The alignment of the month of ‘Alá on the Badí‘ calendar with the Gregorian dates for the start of the fast will shift between March 1 and 2 depending on when Ayyám-i-Há ends, as described in the table of Bahá’í dates and Gregorian equivalent set out below.

🔗WHEN TO OBSERVE HOLY DAYS

According to the Bahá’í calendar, a day is the period from sunset to sunset; consequently, the day on which a Nineteen Day Feast, Holy Day, or other significant dates are observed begins at sunset on the eve of each corresponding Gregorian calendar date shown below.

It is important that observations of Bahá’í Holy Days be held on their actual anniversaries at the times specified, and not on other dates and at other times that appear to be more convenient for the community in the hope of having better attendance.

🔗BAHÁ’Í DATES 180 TO 221 B.E. AND GREGORIAN EQUIVALENTS —Dates of Naw-Rúz, the Twin Holy Birthdays, and Ayyám-i-Há Naw-Rúz The Birth of the Báb and The Birth of Bahá’u’lláh Ayyám-i-Há Bahá’í Dates Gregorian Equivalent Bahá’í Dates Gregorian Equivalent Bahá’í Dates Gregorian Equivalent

1 Bahá 180 21 Mar 2023 1, 2 ‘Ilm 16, 17 Oct 2023 1-4 26-29 Feb 2024

1 Bahá 181 20 Mar 2024 19 ‘Ilm, 1 Qudrat 2, 3 Nov2024 1-4 25-28 Feb 2025

1 Bahá 182 20 Mar 2025 8, 9 ‘Ilm 22, 23 Oct 2025 1-5 25 Feb – 1 Mar 2026

1 Bahá 183 21 Mar 2026 7, 8 Qudrat 10, 11 Nov 2026 1-4 26 Feb – 1 Mar 2027

1 Bahá 184 21 Mar 2027 15, 16 ‘Ilm 30, 31 Oct 2027 1-4 26-29 Feb 2028

1 Bahá 185 20 Mar 2028 5, 6 ‘Ilm 19, 20 Oct 2028 1-4 25-28 Feb 2029

1 Bahá 186 20 Mar 2029 5, 6 Qudrat 7, 8 Nov 2029 1-4 25-28 Feb 2030

1 Bahá 187 20 Mar 2030 14, 15 ‘Ilm 28, 29 2030 1-5 25 Feb – 1 Mar 2031

1 Bahá 188 21 Mar 2031 2, 3 ‘Ilm 17, 18 Oct 2031 1-4 26-29 Feb 2032

1 Bahá 189 20 Mar 2032 2, 3 Qudrat 4, 5 Nov 2032 1-4 25-28 Feb 2033

1 Bahá 190 20 Mar 2033 10, 11 ‘Ilm 24, 25 Oct 2033 1-4 25-28 Feb 2034

1 Bahá 191 20 Mar 2034 10, 11 Qudrat 12, 13 Nov 2034 1-5 25 Feb – 1 Mar 2035

1 Bahá 192 21 Mar 2035 17, 18 ‘Ilm 1, 2 Nov 2035 1-4 26-29 Feb 2036

1 Bahá 193 20 Mar 2036 6, 7 ‘Ilm 20, 21 Oct 2036 1-4 25-28 Feb 2037

1 Bahá 194 20 Mar 2037 6, 7 Qudrat 8, 9 Nov 2037 1-4 25-28 Feb 2038

1 Bahá 195 20 Mar 2038 15, 16 ‘Ilm 29, 30 Oct 2038 1-5 25 Feb – 1 Mar 2039

1 Bahá 196 21 Mar 2039 4, 5 ‘Ilm 19, 20 Oct 2039 1-4 26-29 Feb 2040

1 Bahá 197 20 Mar 2040 4, Qudrat 6, 7 Nov 2040 1-4 25-28 Feb 2041

1 Bahá 198 20 Mar 2041 12, 13 ‘Ilm 26, 27 Oct 2041 1-4 25-28 Feb 2042

1 Bahá 199 20 Mar 2042 1, 2 ‘Ilm 15, 16 Oct 2042 1-5 25 Feb – 1 Mar 2043

1 Bahá 200 21 Mar 2043 19 ‘Ilm, 1 Qudrat 3, 4 Nov 2043 1-4 26-29 Feb 2044

1 Bahá 201 20 Mar 2044 8, 9 ‘Ilm 22, 23 Oct 2044 1-4 25-28 Feb 2045

1 Bahá 202 20 Mar 2045 8, 9 Qudrat 10, 11 Nov 2045 1-4 25-28 Feb 2046

1 Bahá 203 20 Mar 2046 16, 17 ‘Ilm 30, 31 Oct 2046 1-5 25 Feb – 1 Mar 2047

1 Bahá 204 21 Mar 2047 5, 6 ‘Ilm 20, 21 Oct 2047 1-4 26-29 Feb 2048

1 Bahá 205 20 Mar 2048 5, 6 Qudrat 7, 8 Nov 2048 1-4 25-28 Feb 2049

1 Bahá 206 20 Mar 2049 14, 15 ‘Ilm 28, 29 Oct 2049 1-4 25-28 Feb 2050

1 Bahá 207 20 Mar 2050 3, 4 ‘Ilm 17, 18 Oct 2050 1-5 25 Feb – 1 Mar 2051

1 Bahá 208 21 Mar 2051 2, 3 Qudrat 5, 6 Nov 2051 1-4 26-29 Feb 2052

1 Bahá 209 20 Mar 2052 10, 11 ‘Ilm 24, 25 Oct 2052 1-4 25-28 Feb 2053

1 Bahá 210 20 Mar 2053 9, 10 Qudrat 11, 12 Nov 2053 1-4 25-28 Feb 2054

1 Bahá 211 20 Mar 2054 18, 19 ‘Ilm 1, 2 Nov 2054 1-5 25 Feb – 1 Mar 2055

1 Bahá 212 21 Mar 2055 6, 7 ‘Ilm 21, 22 Oct 2055 1-4 26-29 Feb 2056

1 Bahá 213 20 Mar 2056 6, 7 Qudrat 8, 9 Nov 2056 1-4 25-28 Feb 2057

1 Bahá 214 20 Mar 2057 15, 16 ‘Ilm 29, 30 Oct 2057 1-4 25-28 Feb 2058

1 Bahá 215 20 Mar 2058 4, 5 ‘Ilm 18, 19 Oct 2058 1-4 25-28 Feb 2059

1 Bahá 216 20 Mar 2059 4, Qudrat 6, 7 Nov 2059 1-5 25-29 Feb 2060

1 Bahá 217 20 Mar 2060 11, 12 ‘Ilm 25, 26 Oct 2060 1-4 25-28 Feb 2061

1 Bahá 218 20 Mar 2061 19 Mashíyyat, 1 14, 15 Oct 2061 1-4 25-28 Feb 2062

‘Ilm 1 Bahá 219 20 Mar 2062

19 ‘Ilm, 1 Qudrat 2, 3 Nov 2062 1-4 25-28 Feb 2063 1 Bahá 220 20 Mar 2063

9, 10 ‘Ilm 23, 24 Oct 2063 1-5 25-29 Feb 2064 1 Bahá 221 20 Mar 2064

8, 9 Qudrat 10, 11 Nov 2064 1-4 25-28 Feb 2065

🔗—Other Bahá’í Holy Days Dates Bahá’í Holy Days Dates Gregorian Equivalent Other Holy Days

In a year when Naw-Rúz is the same as 20 March In a year when Naw-Rúz is the same as 21 March

*First Day of Ridván—3:00 p.m. 13 Jalál 20 April 21 April

Ninth Day of Ridván 2 Jamál 28 April 29 April

Twelfth Day of Ridván 5 Jamál 1 May 2 May

Declaration of the Báb—2 hrs. after sunset 8 ‘Azamat 23 May 24 May

*Ascension of Bahá’u’lláh—3:00 a.m. 13 ‘Azamat 28 May 29 May

*Martyrdom of the Báb—noon 17 Rahmat 9 July 10 July

Day of the Covenant 4 Qawl 25 November 26 November

*Ascension of ‘Abdu’l-Bahá—1:00 a.m. 6 Qawl 27 November 28 November

*When Daylight Saving Time is in effect, the times for Holy Day commemorations are held one hour later than the time specified.

Further details of the Bahá’í calendar can also be found on this webpage of the official website of the worldwide Bahá’í community: https://www.bahai.org/action/devotional-life/calendar.

In answer to an earlier letter on this subject, the House of Justice stated that nothing has been found in the Writings requiring the believers to stand and face the Qiblíh every time the Tablets of Visitation are recited. The House of Justice feels that it is very important that no issue be made about such minor details. When, however, one is actually in, or within the precincts of one of the Holy Shrines, it is an act of simple reverence to stand and face the Shrine when the Tablet of Visitation is recited.
Letter written on behalf of the Universal House of Justice, dated July 21, 1994, to a Local Spiritual Assembly

In a letter written on behalf of the Universal House of Justice to an individual believer, it is stated, while it is only natural for the friends to recite these Tablets on the anniversaries associated with the Central Figures of our Faith, no texts have been located by the Research Department of the House of Justice which make the use of these Tablets obligatory.
Letter written on behalf of the Universal House of Justice, dated August 31, 1995, to an individual

The commemorative program should be scheduled according to standard time rather than daylight saving time. However, the time at which the Tablet of Visitation is read during the program is left to the discretion of the Local Assembly.
Letter written on behalf of the Universal House of Justice, dated May 25, 1997, to an individual

Your thoughtfulness in raising questions concerning the use of recordings of the Prayer for the Dead at a funeral service and the Tablets of Visitation at commemorations of Holy Days associated with the Central Figures of the Faith is appreciated. Because of the special nature of these prayers, the House of Justice feels that it would not be appropriate for a recording of any of them to be used in place of live recitation or chanting.
Letter written on behalf of the Universal House of Justice, dated May 14, 2008, to an individual

The days pertaining to the Abhá Beauty (Bahá’u’lláh) and the Primal Point (the Báb), that is to say these nine days, are the only ones on which work connected with trade, commerce, industry and agriculture is not allowed. In like manner, work connected with any form of employment, whether governmental or otherwise, should be suspended.

‘Abdul-Bahá, in The Bahá’í World, 1936-1938, Vol. VII , p. 537

In addition to the seven Holy Days ordained in these passages of the Kitáb-i-Aqdas [i.e., Naw-Rúz, First Day of Riḍván, Ninth Day of Riḍván, Twelfth Day of Riḍván, Declaration of the Báb, Birth of the Báb, Birth of the Bahá’u’lláh], the anniversary of the Martyrdom of the Báb was also commemorated as a Holy Day in the lifetime of Bahá’u’lláh and, as a corollary to this, ‘Abdu’l - Bah

added the observance of the Ascension of Bahá’u’lláh, making nine Holy Days in all. Two other anniversaries which are observed, but on which work is not suspended, are the Day of the Covenant and the anniversary of the Passing of ‘Abdu’l - Bahá. The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas, no. 139

🔗Being Excused from Work

He wishes also to stress the fact that, according to our Bahá’í laws, work is forbidden on our Nine Holy Days. Believers who have independent businesses or shops should refrain from working on these days. Those who are in government employ should, on religious grounds, make an effort to be excused from work; all believers, whoever their employers, should do likewise. If the government, or other employers, refuse to grant them these days off, they are not required to forfeit their employment, but they should make every effort to have the independent status of their Faith recognized and their right to hold their own religious Holy Days acknowledged.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 55

A Bahá’í Holy Day explanation letter for employers from the National Spiritual Assembly is downloadable from the “Bahá’í Holy Day Explanation Letter for Employers” section of the “Local Spiritual Assembly and Community References” page of the national member services website (https://www.bahai.us/community/resources/assembly-references).

🔗Bahá’í Institutions

This distinction between institutions that are under full or partial Bahá’í control is of fundamental importance. Institutions that are entirely managed by Bahá’ís are, for reasons that are only too obvious, under the obligation of enforcing all the laws and ordinances of the Faith, especially those whose observance constitutes a matter of conscience. There is no reason, no justification whatever, that they should act otherwise.... The point which should be always remembered is that the issue in question is essentially a matter of conscience, and as such is of a binding effect upon all believers.
Letter written on behalf of Shoghi Effendi, dated October 2, 1935, to a National Spiritual Assembly, quoted in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 29.2b

The basic principle that institutions that are entirely managed by Bahá’ís are under the obligation of obeying the Bahá’í laws regarding the observance of Holy Days is clear. A problem, however, arises in relation to service institutions and work of a service nature that cannot be postponed.

There are, of course, many Bahá’í activities that are carried on the Holy Days in addition to the celebration of the Holy Days themselves, such as the election of Local Spiritual Assemblies on the First Day of Ridván, the holding of the National Convention, which may well coincide with one or more Holy Days, and other praiseworthy activities. It is not this kind of “work” that is prohibited. Thus, there would be no objection to the holding of sessions of a Summer School or Weekend School on a Holy Day—although they might well be modified in form in recognition of the particular day, and would give time for the actual commemoration.

In light of these considerations, and others drawn from the Sacred Texts, the House of Justice advises that, in the case of the Landegg Conference Center, the work performed during a Bahá’í Holy Day by the household staff, whether Bahá’í or non-Bahá’í, should be reduced to the minimum necessary to provide the normal essential services, including, of course, the work needed in connection with the celebration of the Holy Day itself. When the Manager is scheduling the booking of the premises to non-Bahá’í groups he should either try to arrange that the period of letting does not include a Bahá’í Holy Day or, if it does, he should explain to the group at the time of booking that there will be limited service rendered by the staff on the Holy Day. Of course, if no events are scheduled at the Center on a Bahá’í Holy Day, it would be possible to close the Center on that day.
Letter written on behalf of the Universal House of Justice, dated December 3, 1984, to a National Spiritual Assembly

🔗Businesses Owned by Bahá’ís

As you are well aware, not only should Bahá’ís refrain from work on the nine Holy Days, but the shops and establishments owned by Bahá’ís should also be closed on these Days. If government regulations do not require the station to be on the air on a mandatory daily basis, Radio Bahá’í should not engage in regular broadcasts on the nine Holy Days. However, to aid the Bahá’í Community in its observance of any one of these Days, the station may offer at a particular time a special program suited to such observance. Those wishing to be involved in the production and airing of the program would be rendering a special service.

You have no doubt noted that since the Bahá’í day begins at sunset and ends at the following sunset, no Gregorian day would be fully taken up by the observance of any one of the nine Bahá’í Holy Days; thus there is time to broadcast regular programs every day of the Gregorian year. The station naturally will inform its listeners of the meaning of each Holy Day well in advance so that they can appreciate the reason for the station’s silence on such a Day.

The House of Justice feels that this confirmation of the religious character of the station would be a means of teaching, a source of encouragement to the believers and a model for their emulation.
Letter written on behalf of the Universal House of Justice, dated July 6, 1986, to a National Spiritual Assembly

The Universal House of Justice has received your letter of 17 November 1975 and in reply to your specific question, “May our Bahá’í-owned retail mattress store remain open in the care of our non-Bahá’í employees on the Holy Days when we refrain from working?”, has instructed us to say that in shops or stores owned by Bahá’ís, the fact that they may have non-Bahá’ís in employment does not exempt the Bahá’í owners from closing their businesses on Bahá’í Holy Days.
Letter written on behalf of the Universal House of Justice, dated November 30, 1975, to an individual

🔗Suspension of Bahá’í Administrative Activities

Concerning the suspension of Bahá’í administrative activities on Bahá’í Holy Days, we have found the texts of the Guardian’s instructions in which he says that the work of Local Assemblies, committees and other institutions of the Faith preferably should be suspended, but that the final decision rests with the Universal House of Justice.

We feel that the time is not yet ripe to add anything further, and therefore we leave the application of the above instructions of the Guardian to your National Assembly.
The Universal House of Justice, from a letter dated July 3, 1969, to a National Spiritual Assembly

🔗Children Should Be Excused from School

[S] teps should be taken to have Bahá’í children excused, on religious grounds, from attending school on

Bahá’í Holy Days wherever possible. The Guardian has said: Regarding children: at fifteen a Bahá’í is of age as far as keeping the laws of the Aqdas is concerned — prayer, fasting, etc. But children under fifteen should certainly observe the Bahá’í Holy Days, and not go to school, if this can be arranged on these nine days.
The Universal House of Justice, from a message dated January 28, 1966, to all National Spiritual Assemblies, in Messages from the Universal House of Justice 1963-1986: The Third Epoch of the Formative Age , no. 29

It is the responsibility of the Local Spiritual Assembly and Bahá’í parents to ensure that children observe Bahá’í Holy Days in ways that are meaningful to them educationally and spiritually.

A Bahá’í Holy Day explanation letter for students from the National Spiritual Assembly is downloadable from the “Bahá’í Holy Day Explanation Letter for Students” section of the “Local Spiritual Assembly and Community References” page of the national member services website (https://www.bahai.us/community/resources/assembly-references).

🔗9. PROTECTION OF THE CAUSE

🔗THE NATURE AND PURPOSE OF THE COVENANT

🔗PERPETUATION OF THE COVENANT

TWO AUTHORITATIVE CENTERS

THE POWER AND VICTORY OF THE COVENANT

🔗PROTECTION OF THE CAUSE

RESPONSIBILITY OF THE INDIVIDUAL

RESPONSIBILITY OF THE INSTITUTIONS

Direct Responsibility of the Auxiliary Board Members for Protection

🔗THE NATURE OF INTERNAL OPPOSITION

🔗RESPONSE TO INTERNAL OPPOSITION

COVENANT-BREAKING

The Universal House of Justice Determines Whether a Believer Has Broken the Covenant

Response of the Believers to Covenant-Breaking

Meetings at Which Covenant-Breakers Are Present

Former Bahá'ís Who Associate with Covenant-Breakers

Books Written by Covenant-Breakers and Enemies of the Cause

Mail from Covenant-Breakers

Responsibility of Assembly to Report Covenant-Breaking Activities

Covenant-Breakers on the Internet

🔗EXTERNAL OPPOSITION

🔗RESPONSE TO EXTERNAL OPPOSITION

🔗TRIUMPH OF THE CAUSE OF GOD

9. PROTECTION OF THE CAUSE

🔗THE NATURE AND PURPOSE OF THE COVENANT

To preserve the unity of His Faith, maintain the integrity and flexibility of His teachings, and guarantee the progress of all humanity, Bahá’u’lláh established a Covenant with His followers that is unique in the annals of religious history for its authority and its explicit and comprehensive nature. In His Most Holy Book and in the Book of His Covenant, as well as in other Tablets, Bahá’u’lláh instructed that after His passing the friends should turn to ‘Abdu’l-Bahá, the Centre of that Covenant, to guide the affairs of the Faith. In His Will and Testament, ‘Abdu’l-Bahá perpetuated the Covenant by laying down the provisions for the Administrative Order ordained in Bahá’u’lláh’s Writings, thereby ensuring the continuation of authority and leadership through the twin institutions of the Guardianship and the Universal House of Justice, as well as a sound relationship between individuals and institutions within the Faith.
The Universal House of Justice, from a message dated November 28, 2024, to the Bahá’ís of the World

To direct and canalize these forces let loose by this Heaven-sent process, and to insure their harmonious and continuous operation after His ascension, an instrument divinely ordained, invested with indisputable authority, organically linked with the Author of the Revelation Himself, was clearly indispensable. That instrument Bahá’u’lláh had expressly provided through the institution of the Covenant, an institution which He had firmly established prior to His ascension. This same Covenant He had anticipated in His Kitáb-i-Aqdas, had alluded to it as He bade His last farewell to the members of His family, who had been summoned to His bed-side, in the days immediately preceding His ascension, and had incorporated it in a special document which He designated as “the Book of My Covenant,” and which He entrusted, during His last illness, to His eldest son ‘Abdu’l‑Bahá.

Written entirely in His own hand … this unique and epoch-making Document, designated by Bahá’u’lláh as His “Most Great Tablet,” and alluded to by Him as the “Crimson Book” in His “Epistle to the Son of the Wolf,” can find no parallel in the Scriptures of any previous Dispensation, not excluding that of the Báb Himself. For nowhere in the books pertaining to any of the world’s religious systems, not even among the writings of the Author of the Bábí Revelation, do we find any single document establishing a Covenant endowed with an authority comparable to the Covenant which Bahá’u’lláh had Himself instituted.
Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1974), pp. 237-238

The Will of the divine Testator is this: It is incumbent upon the Aghsán, the Afnán and My Kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: “When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces towards Him Whom God hath purposed, Who hath branched from this Ancient Root.” The object of this sacred verse is none except the Most Mighty Branch [‘Abdu’l‑Bahá]. Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the All-Bountiful. Verily God hath ordained the station of the Greater Branch [Muḥammad ‘Alí] to be beneath that of the Most Great Branch [‘Abdu’l‑Bahá]. He is in truth the Ordainer, the All-Wise. We have chosen “the Greater” after “the Most Great,” as decreed by Him Who is the All-Knowing, the All-Informed.

Bahá’u’lláh, Kitáb-i-‘Ahd, in Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1988), pp.

221-222

Happy are ye, O ye the learned ones in Bahá. By the Lord! Ye are the billows of the Most Mighty Ocean, the stars of the firmament of Glory, the standards of triumph waving betwixt earth and heaven. Ye are the manifestations of steadfastness amidst men and the daysprings of Divine Utterance to all that dwell on earth. Well is it with him that turneth unto you, and woe betide the froward. This day, it behooveth whoso hath quaffed the Mystic Wine of everlasting life from the Hands of the loving-kindness of the Lord his God, the Merciful, to pulsate even as the throbbing artery in the body of mankind, that through him may be quickened the world and every crumbling bone.

O people of the world! When the Mystic Dove will have winged its flight from its Sanctuary of Praise and sought its far-off goal, its hidden habitation, refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock [‘Abdu’l-Bahá].

Bahá’u’lláh, The Kitáb-i-Aqdas , par. 173-174

The point at issue is clear, direct and of utmost brevity. Either Bahá’u’lláh was wise, omniscient and aware of what would ensue, or was ignorant and in error. He entered, by His supreme pen, into such a firm Covenant and Testament with all the Bahá’ís, fir st with the Aghṣán, the Afnán and His kindred, and commanded them to obey and turn toward Him. By His supreme pen He hath explicitly declared that the object of the following verse of the Kitáb-i-Aqdas is the Most Great Branch:

“When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root.” Its meaning briefly is this: that after My ascension it is incumbent upon the Ag hṣán, the Afnán and the kindred, and all the friends of God, to turn their faces to Him Who hath branched from the Ancient Root.… And in the Book of the Covenant He explicitly saith that the object of this verse “Who hath branched from this Ancient Root” is the Most Mighty Branch. And He commandeth all the Aghṣán, the Afnán, the kindred and the Bahá’ís to turn toward Him. Now, either one must say that the Blessed Beauty hath made a mistake, or He must be obeyed. ‘Abdu’l‑Bahá hath no command for the people to obey save the diffusion of the fragrances of God, the exaltation of His Word, the promulgation of the oneness of the world of humanity, the establishment of universal peace, and other of the commands of God. These are divine commands and have nothing to do with ‘Abdu’l‑Bahá. Whoever wisheth may accept them, and anyone who rejecteth them may do as he pleaseth.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 186

Endowments dedicated to charity revert to God, the Revealer of Signs. None hath the right to dispose of them without leave from Him Who is the Dawning-place of Revelation. After Him, this authority shall pass to the Aghṣán, and after them to the House of Ju stice—should it be established in the world by then—that they may use these endowments for the benefit of the Places which have been exalted in this Cause, and for whatsoever hath been enjoined upon them by Him Who is the God of might and power. Otherwise, the endowments shall revert to the people of Bahá who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet—lo, they are the champions of victory betwixt heaven and earth—that they may use them in the manner that hath been laid down in the Book by God, the Mighty, the Bountiful.

Bahá’u’lláh, The Kitáb-i-Aqdas , par. 42

The men of God’s House of Justice have been charged with the affairs of the people. They, in truth, are the Trustees of God among His servants and the daysprings of authority in His countries. O people of God! That which traineth the world is Justice, for it is upheld by two pillars, reward and punishment. These two pillars are the sources of life to the world. Inasmuch as for each day there is a new problem and for every problem an expedient solution, such affairs should be referred to the Ministers of the House of Justice that they may act according to the needs and requirements of the time. They that, for the sake of God, arise to serve His Cause, are the recipients of divine inspiration from the unseen Kingdom. It is incumbent upon all to be obedient unto them. All matters of State should be referred to the House of Justice, but acts of worship must be observed according to that which God hath revealed in His Book.

Bahá’u’lláh, Ishráqát (Splendors), the eighth Ishráq, in Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Wilmette: Bahá’í

Publishing Trust, 1988), pp. 128-129

Bahá’u’lláh, Kalimát-i-Firdawsíyyih (Words of Paradise), eighth leaf, in Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas

(Wilmette: Bahá’í Publishing Trust, 1988), p. 68

🔗PERPETUATION OF THE COVENANT

They [Bahá’u’lláh and ‘Abdu’l-Bahá] have also, in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors, destined to apply the principles, promulgate the laws, protect the institutions, adapt loyally and intelligently the Faith to the requirements of progressive society, and consummate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world.
Shoghi Effendi, from a letter dated March 21, 1930, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), pp. 19-20

The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God; whoso disputeth with him hath disputed with God; whoso denieth him hath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, separateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him! The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God. It is incumbent upon the members of the House of Justice, upon all the Aghṣán, the Afnán, the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God, to turn unto him and be lowly before him. He that opposeth him hath opposed the True One, will make a breach in the Cause of God, will subvert His Word and will become a manifestation of the Center of Sedition. Beware, beware, lest the days after the ascension (of Bahá’u’lláh) be repeated when the Center of Sedition waxed haughty and rebellious and with Divine Unity for his excuse deprived himself and perturbed and poisoned others. No doubt every vainglorious one that purposeth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold, will he seize upon divers measures and various pretexts that he may separate the gathering of the people of Bahá. My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God, cast him out from the congregation of the people of Bahá and in no wise accept any excuse from him. How often hath grievous error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men!

‘Abdu’l-Bahá, The Will and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997), pp. 11-12

All-praise to Him Who, by the Shield of His Covenant, hath guarded the Temple of His Cause from the darts of doubtfulness, Who by the Hosts of His Testament hath preserved the Sanctuary of His most Beneficent Law and protected His Straight and Luminous Path, staying thereby the onslaught of the company of Covenant-breakers, that have threatened to subvert His Divine Edifice; Who hath watched over His Mighty Stronghold and All-Glorious Faith, through the aid of men whom the slander of the slanderer affect not, whom no earthly calling, glory and power can turn aside from the Covenant of God and His Testament, established firmly by His clear and manifest words, writ and revealed by His All-Glorious Pen and recorded in the Preserved Tablet.

Salutation and praise, blessing and glory rest upon that primal branch of the Divine and Sacred Lote-Tree, grown out, blest, tender, verdant and flourishing from the Twin Holy Trees; the most wondrous, unique and priceless pearl that doth gleam from out the Twin surging seas; upon the offshoots of the Tree of Holiness, the twigs of the Celestial Tree, they that in the Day of the Great Dividing have stood fast and firm in the Covenant; upon the Hands (pillars) of the Cause of God that have diffused widely the Divine Fragrances, declared His Proofs, proclaimed His Faith, published abroad His Law, detached themselves from all things but Him, stood for righteousness in this world, and kindled the Fire of the Love of God in the very hearts and souls of His servants; upon them that have believed, rested assured, stood steadfast in His Covenant and followed the Light that after my passing shineth from the Dayspring of Divine Guidance—for behold! he is the blest and sacred bough that hath branched out from the Twin Holy Trees. Well is it with him that seeketh the shelter of his shade that shadoweth all mankind.

‘Abdu’l-Bahá, The Will and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997), p. 3

Oye the faithful loved ones of ‘Abdu’l‑Bahá! It is incumbent upon you to take the greatest care of Shoghi Effendi, the twig that hath branched from and the fruit given forth by the two hallowed and Divine Lote-Trees, that no dust of despondency and sorrow may stain his radiant nature, that day by day he may wax greater in happiness, in joy and spirituality, and may grow to become even as a fruitful tree.

For he is, after ‘Abdu’l‑Bahá, the Guardian of the Cause of God, the Afnán, the Hands (pillars) of the Cause and the beloved of the Lord must obey him and turn unto him. He that obeyeth him not, hath not obeyed God; he that turneth away from him, hath turned away from God and he that denieth him, hath denied the True One. Beware lest anyone falsely interpret these words, and like unto them that have broken the Covenant after the Day of Ascension (of Bahá’u’lláh) advance a pretext, raise the standard of revolt, wax stubborn and open wide the door of false interpretation. To none is given the right to put forth his own opinion or express his particular conviction. All must seek guidance and turn unto the Center of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error.

‘Abdu’l-Bahá, The Will and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997), pp. 25-26

‘Abdu’l-Bahá, The Will and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997), p. 14

God’s Supreme House of Justice shall be erected and firmly established in the days to come. When this most great edifice shall be reared on such an immovable foundation, God’s purpose, wisdom, universal truths, mysteries and realities of the Kingdom, which the mystic Revelation of Bahá’u’lláh has deposited within the Will and Testament of ‘Abdu’l-Bahá, shall gradually be revealed and made manifest.
Shoghi Effendi, from a letter dated December 19, 1923, to the believers in the East, in The Universal House of Justice: A Compilation

Prepared by the Research Department of the Universal House of Justice , no. 25.1

We are called upon by our beloved Master in His Will and Testament not only to adopt it [Bahá’u’lláh’s new world order] unreservedly, but to unveil its merit to all the world. To attempt to estimate its full value, and grasp its exact significance after so short a time since its inception would be premature and presumptuous on our part. We must trust to time, and the guidance of God’s Universal House of Justice, to obtain a clearer and fuller understanding of its provisions and implications.
Shoghi Effendi, from a letter dated February 23, 1924, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 62

🔗TWO AUTHORITATIVE CENTERS

It is now evident and firmly established that Bahá’u’lláh’s Covenant provides for two authoritative centres. The first is the Book: the Revelation of Bahá’u’lláh, along with the body of works of ‘Abdu’l-Bahá and Shoghi Effendi that constitute authoritative interpretation and explication of the Creative Word. With the passing of Shoghi Effendi, more than a century of the extension of that authoritative centre came to a close. Yet the existence of the Book ensures that the Revelation is available to every believer, indeed to all humanity, unadulterated by human misinterpretations or accretions.

The second authoritative centre is the Universal House of Justice, which, as the Sacred Writings affirm, is under the care and unerring guidance of Bahá’u’lláh and the Báb. “Let it not be imagined that the House of Justice will take any decision according to its own concepts and opinions”, ‘Abdu’l-Bahá explains. “God forbid! The Supreme House of Justice will take decisions and establish laws through the inspiration and confirmation of the Holy Spirit, because it is in the safekeeping and under the shelter and protection of the Ancient Beauty”. “God will verily inspire them with whatsoever He willeth,” Bahá’u’lláh proclaims. “They, and not the body of those who either directly or indirectly elect them,” Shoghi Effendi states, “have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation.”

The powers and duties with which the House of Justice has been invested encompass all that is necessary to ensure the fulfilment of Bahá’u’lláh’s purpose for humanity. For more than a half century, the Bahá’í world has witnessed first-hand their range and expression, including the promulgation of the Law of God, the conservation and dissemination of the Bahá’í Sacred Writings, the raising of the Administrative Order and the creation of new institutions, the design of successive stages in the unfoldment of the Divine Plan, and the protection of the Faith and safeguarding of its unity, as well as efforts conducive to the preservation of human honour, the progress of the world, and the illumination of its peoples. The elucidations of the House of Justice resolve all difficult problems, questions that are obscure, problems that have caused difference, and matters not expressly recorded in the Book. The House of Justice will provide guidance throughout the Dispensation according to the exigencies of the time, thus ensuring that the Cause, even as a living organism, is able to adapt to the needs and requirements of an ever-changing society. And it guarantees that no one can alter the nature of Bahá’u’lláh’s message or change the essential characteristics of the Cause.
The Universal House of Justice, from a message dated November 28, 2024, to the Bahá’ís of the World

[I] t 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. The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá’u’lláh has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.
Shoghi Effendi, from a letter dated February 8, 1934, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í

Publishing Trust, 1991), pp. 149-150

Divorced from the institution of the Guardianship the World Order of Bahá’u’lláh would be mutilated and permanently deprived of that hereditary principle which, as ‘Abdu’l‑Bahá has written, has been invariably upheld by the Law of God. “In all the Divine Dispensations,” He states, in a Tablet addressed to a follower of the Faith in Persia, “the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.” Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.

Severed from the no less essential institution of the Universal House of Justice this same System of the Will of ‘Abdu’l‑Bahá would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitáb-i-Aqdas has deliberately left in the body of His legislative and administrative ordinances.
Shoghi Effendi, from a letter dated February 8, 1934, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í

Publishing Trust, 1991), p. 148
The Universal House of Justice, which the Guardian said would be regarded by posterity as “the last refuge of a tottering civilization,” is now, in the absence of the Guardian, 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. 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 Administrative Order, as well as the “supreme organ of the Bahá’í Commonwealth”. The Guardian has in his writings specified for the House of Justice such fundamental functions as the formulation of future world-wide teaching plans, the conduct of the administrative affairs of the Faith, and the guidance, organisation and unification of the affairs of the Cause throughout the world. Furthermore in “God Passes By” the Guardian makes the following statement: “the Kitáb-i-Aqdas … not only preserves for posterity the basic laws and ordinances on which the fabric of His future World Order must rest, but ordains, in addition to the function of interpretation which it confers upon His Successor, the necessary institutions through which the integrity and unity of His Faith can alone be safeguarded.” He has also, in “The Dispensation of Bahá’u’lláh”, written that the members of the Universal House of Justice “and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation.”
The Universal House of Justice, from a letter dated May 27, 1966, to an individual

🔗THE POWER AND VICTORY OF THE COVENANT

Oye My Branches! A mighty force, a consummate power lieth concealed in the world of being. Fix your gaze upon it and upon its unifying influence, and not upon the differences which appear from it. Bahá’u’lláh, Kitáb-i-‘Ahd, in Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1988), p.

Today, the Lord of Hosts is the defender of the Covenant, the forces of the Kingdom protect it, heavenly souls tender their services, and heavenly angels promulgate and spread it broadcast. If it is considered with insight, it will be seen that all the forces of the universe, in the last analysis serve the Covenant.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 192

[T] he power of the Covenant will protect the Cause of Bahá’u’lláh from the doubts of the people of error. It is the fortified fortress of the Cause of God and the firm pillar of the religion of God. Today no power can conserve the oneness of the Bahá’í world save the Covenant of God; otherwise differences like unto a most great tempest will encompass the Bahá’í world. It is evident that the axis of the oneness of the world of humanity is the power of the Covenant and nothing else. Had the Covenant not come to pass, had it not been revealed from the Supreme Pen and had not the Book of the Covenant, like unto the ray of the Sun of Reality, illuminated the world, the forces of the Cause of God would have been utterly scattered and certain souls who were the prisoners of their own passions and lusts would have taken into their hands an axe, cutting the root of this Blessed Tree. Every person would have pushed forward his own desire and every individual aired his own opinion! Notwithstanding this great Covenant, a few negligent souls galloped with their chargers into the battlefield, thinking perchance they might be able to weaken the foundation of the Cause of God: but praise be to God all of them were afflicted with regret and loss, and erelong they shall see themselves in poignant despair. Therefore, in the beginning the believers must make their steps firm in the Covenant so that the confirmations of Bahá’u’lláh may encircle them from all sides, the cohorts of the Supreme Concourse may become their supporters and helpers, and the exhortations and advices of ‘Abdu’l

- Bah

, like unto the pictures engraved on stone, may remain permanent and ineffaceable in the tablets of all hearts. ‘Abdu’l-Bahá, Tablets of the Divine Plan (Wilmette: Bahá’í Publishing Trust, 1993), pp. 51-52

The greatness of the Cause will clear away these differences and may be compared to health in the body of man which, when established, cureth all disease and weakness. Our hope is that no trace of opposition may remain; but some of the friends in America are restless in their fresh ambitions and strive and seek under the ground and in the air to discover anything that breedeth dissension.

Praise be to God, all such doors are closed in the Cause of Bahá’u’lláh for a special authoritative Center hath been appointed—a Center that solveth all difficulties and wardeth off all differences. The Universal House of Justice, likewise, wardeth off all differences and whatever it prescribeth must be accepted and he who transgresseth is rejected. But this Universal House of Justice which is the Legislature hath not yet been instituted.

Thus it is seen that no means for dissension hath been left, but carnal desires are the cause of difference as it is the case with the violators. These do not doubt the validity of the Covenant but selfish motives have dragged them to this condition. It is not that they do not know what they do—they are perfectly aware and still they exhibit opposition.

In short, the ocean of the Covenant is tumultuous and wide. It casteth ashore the foam of violation and thus rest ye assured.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 187

There is, though, a great difference between this and previous Dispensations, for Bahá’u’lláh has written that this is “the Day which shall not be followed by night” (“God Passes By”, p. 245). He has given us His Covenant which provides for a continuing centre of divine guidance in the world. The Bahá’í Faith has not lacked for ambitious men who would seize the reins of authority and distort the Faith for their own ends, but in every case they have broken themselves and dashed their hopes on the rock of the Covenant.
Letter written on behalf of the Universal House of Justice, dated January 14, 1979, to an individual believer, in The Covenant:

Materials assembled by the Research Department of the Universal House of Justice , no. 19

Without the bright light of the Covenant, this Faith, like all those before it, would be torn to pieces by the conflicting opinions of scholars applying limited human reasoning to divinely revealed truths.
Letter written on behalf of the Universal House of Justice, dated April 27, 1995, to an individual believer

The Covenant is the “axis of the oneness of the world of humanity” because it preserves the unity and integrity of the Faith itself and protects it from being disrupted by individuals who are convinced that only their understanding of the Teachings is the right one—a fate that has overcome all past Revelations. The Covenant is, moreover, embedded in the Writings of Bahá’u’lláh Himself. Thus, as you clearly see, to accept Bahá’u’lláh is to accept His Covenant; to reject His Covenant is to reject Him.
Letter written on behalf of the Universal House of Justice, dated January 3, 1982, to an individual

The Covenant of Bahá’u’lláh is unbroken, its all-encompassing power inviolate. The two unique features which distinguish it from all religious covenants of the past are unchanged and operative. The revealed Word, in its original purity, amplified by the div inely guided interpretations of ‘Abdu’l‑Bahá and Shoghi Effendi, remains immutable, unadulterated by any man-made creeds or dogmas, unwarrantable inferences or unauthorized interpretations. The channel of divine guidance, providing flexibility in all the affairs of mankind, remains open through that Institution which was founded by Bahá’u’lláh and endowed by Him with supreme authority and unfailing guidance, and of which the Master wrote: “Unto this body all things must be referred.” How clearly we can see the truth of Bahá’u’lláh’s assertion: “The Hand of Omnipotence hath established His Revelation upon an unassailable, an enduring foundation. Storms of human strife are powerless to undermine its basis, nor will men’s fanciful theories succeed in damaging its structure.”
The Universal House of Justice, message dated October 1963, to the followers of Bahá’u’lláh throughout the world

History has amply demonstrated that religion can serve either as a powerful instrument for cooperation to propel the advancement of civilization, or as a source of conflict that yields incalculable harm. The unifying and civilizing power of religion begins to decline as the followers come to disagree on the meaning and application of the divine teachings, and the community of the faithful eventually becomes divided into contending sects and denominations. The purpose of Bahá’u’lláh’s Revelation is to establish the oneness of humanity and unite all peoples, and this last and highest stage in the evolution of society cannot be achieved if the Bahá’í Faith succumbs to the malady of sectarianism and the dilution of the divine Message witnessed in the past. If Bahá’ís “cannot unite around one point”, ‘Abdu’l-Bahá observes, “how will they be able to bring about the unity of mankind?” And He affirms: “Today the dynamic power of the world of existence is the power of the Covenant which like unto an artery pulsateth in the body of the contingent world and protecteth Bahá’í unity.”

Foremost among the achievements of the past century is the victory of the Covenant, which both protected the Faith from division and propelled it to embrace and contribute to the empowerment of all peoples and nations. Bahá’u’lláh’s penetrating question that lies at the heart of religion—“Where shalt thou secure the cord of thy faith and fasten the tie of thine obedience?”—takes on a new and vital significance for those who recognize Him as the Manifestation of God for this Day. It is a call for firmness in the Covenant. The response of the Bahá’í community has been unyielding adherence to the provisions of ‘Abdu’l-Bahá’s Will and Testament. Unlike relationships of worldly power in which a sovereign entity compels obedience, the relationship between the Manifestation of God and the believers, and between the authority designated by the Covenant and the community, is governed by conscious knowledge and love. In recognizing Bahá’u’lláh, a believer enters voluntarily into His Covenant as an act of free conscience and, out of love for Him, remains steadfast in adherence to its requirements. At the close of the first century of the Formative Age, the Bahá’í world has come to more fully understand and act upon the provisions of Bahá’u’lláh’s Covenant, and a distinctive set of relationships has been established among the believers that unify and direct their energies in pursuit of their sacred mission. This achievement, like so many others, was the fruit of crises overcome.

The existence of the Covenant does not mean that no one will ever attempt to divide the Faith, cause damage to it, or retard its progress. But it does guarantee that every such attempt is foredoomed to fail. Following the passing of Bahá’u’lláh, some ambitious individuals, including the brothers of ‘Abdu’l-Bahá, tried to usurp the authority granted to ‘Abdu’l-Bahá by Bahá’u’lláh and sowed seeds of doubt within the community, testing and at times misleading those who wavered. Shoghi Effendi, during his own ministry, was attacked not only by those who had broken the Covenant and opposed ‘Abdu’l-Bahá, but also by some within the community who rejected the validity of the Administrative Order and questioned the authority of the Guardianship. Years later, when Shoghi Effendi passed away, a new attack upon the Covenant emerged when one profoundly misguided individual, despite having served for many years as a Hand of the Cause of God, made an unfounded and futile attempt to claim the Guardianship for himself, in spite of the clear conditions set forth in the Will and Testament. After the election of the Universal House of Justice, it too became a target of the active opponents of the Cause. In more recent decades, a few from within the community, presenting themselves as more knowledgeable than others, fruitlessly sought to reinterpret the Bahá’í teachings pertaining to the provisions of the Covenant in order to cast doubt on the authority of the House of Justice and to claim certain prerogatives, in the absence of a living Guardian, that would enable them to drive the affairs of the Faith in a direction of their own choosing.

Over a century, then, the Covenant established by Bahá’u’lláh and perpetuated by ‘Abdu’l-Bahá was attacked in various ways by internal and external opponents, but ultimately to no avail. While, each time, some individuals were misled or became disaffected, the attacks failed to divert or redefine the Cause or to make a permanent breach in the community. In each instance, by turning to the designated centre of authority at the time—‘Abdu’l-Bahá, the Guardian, or the Universal House of Justice—questions were answered and problems resolved. As the body of believers grew in its understanding of and firmness in the Covenant, it learned to become impervious to the types of attacks and misrepresentations that, in an earlier era, had threatened the Faith’s very existence and purpose. The integrity of the Cause of Bahá’u’lláh remains ever secure.

Every generation of Bahá’ís, however great their spiritual perception, will inevitably have a circumscribed comprehension of the full implications of Bahá’u’lláh’s teachings, owing to the limitations of their own historical circumstances and the particular stage of the Faith’s organic development. In the Heroic Age of the Faith, for example, the believers had to navigate what they surely experienced at times as a bewildering and revolutionary series of transitions from the Dispensation of the Báb to that of Bahá’u’lláh, and then to the ministry of ‘Abdu’l-Bahá—all of which, with hindsight and the illumination provided by Shoghi Effendi, are now easily comprehended as sequential acts in a single, divinely unfolding drama. So too, today, after the tireless labours of the community over a full century, the first of the Formative Age, it is possible to grasp more completely the significance, purpose, and inviolability of the Covenant—that priceless bequest of Bahá’u’lláh to His followers. The hard-won understanding of the nature of the Covenant and the firmness that such insight engenders and sustains will continue to be essential for unity and progress over the course of the Dispensation....

In the Kitáb-i-Íqán, Bahá’u’lláh asks, “What ‘oppression’ is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it?” A world largely oblivious to the light of Bahá’u’lláh’s Revelation finds itself increasingly divided and disoriented on matters of truth, morality, identity, and purpose, and bewildered by the accelerating and corrosive effect of the forces of disintegration. For the Bahá’í community, however, the Covenant offers a source of clarity and refuge, of freedom and strength. Every believer is free to explore the ocean of Bahá’u’lláh’s Revelation, to come to personal conclusions, to humbly share insights with others, and to strive to apply the Teachings day by day. Collective endeavour is harmonized and focused through consultation and the guidance of the institutions, transforming bonds between individuals, within families, and among communities, and fostering social progress.

Out of love for Bahá’u’lláh and reassured by His explicit instructions, individuals, communities, and institutions find in the two authoritative centres of the Covenant the necessary guidance for the unfoldment of the Faith and the preservation of the integrity of the Teachings. In this way, the Covenant protects and preserves the process of dialogue and learning about the meaning of the Revelation and the implementation of its prescriptions for humankind over the course of the Dispensation, avoiding the detrimental effects of endless contention about meaning and practice. As a result, the balanced relationships among individuals, communities, and institutions are safeguarded and develop along their proper path, while all are enabled to attain to their full potential and exercise their agency and prerogatives. Thus, the Bahá’í community can unitedly advance and increasingly fulfil its vital purpose by investigating reality and generating knowledge, extending the reach of its endeavours, and contributing to the advancement of civilization. After more than a century, the truth of ‘Abdu’l-Bahá’s affirmation is ever more evident: “the axis of the oneness of the world of humanity is the power of the Covenant and nothing else”.
The Universal House of Justice, from a message dated November 28, 2024, to the Bahá’ís of the World

To learn more about the Covenant, it is recommended to participate in a study of the Ruhi Institute’s course

The Covenant of Bahá’u’lláh (Ruhi Book 8).

🔗PROTECTION OF THE CAUSE

Regard men as a flock of sheep that need a shepherd for their protection. This, verily, is the truth, the certain truth. We approve of liberty in certain circumstances, and refuse to sanction it in others. We, verily, are the All-Knowing.

Bahá’u’lláh, The Kitáb-i-Aqdas , par. 124

If thou desirest to be freed from affliction, recite thou this prayer which hath been revealed by the Pen of the All-Merciful: “O God, my God! I testify to Thy unity and to Thy oneness. I beseech Thee, O Thou Possessor of names and Fashioner of the heavens, by the pervasive influence of Thine exalted Word and the potency of Thy supreme Pen, to aid me with the ensigns of Thy power and might, and to protect me from the mischief of Thine enemies who have violated Thy Covenant and Thy Testament. Thou art, verily, the Almighty, the Most Powerful.” This invocation is an impregnable stronghold and an indomitable army. It conferreth protection and ensureth deliverance.

Bahá’u’lláh, Tablet of the Seven Questions (Law ḥ -i-Haft Pursish), in The Tabernacle of Unity , par. 3.8

Exert yourselves that ye may attain this transcendent and most sublime station, the station that can ensure the protection and security of all mankind. This goal excelleth every other goal, and this aspiration is the monarch of all aspirations. So long, however, as the thick clouds of oppression, which obscure the daystar of justice, remain undispelled, it would be difficult for the glory of this station to be unveiled to men’s eyes.…

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CXXXII

It is incumbent upon the men of God’s House of Justice to fix their gaze by day and by night upon that which hath shone forth from the Pen of Glory for the training of peoples, the upbuilding of nations, the protection of man and the safeguarding of his honor.

Bahá’u’lláh, Ishráqát (Splendors), in Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust,

1988), p. 125

It is incumbent upon everyone to firmly adhere to and observe that which hath streamed forth from Our Most Exalted Pen. God, the True One, beareth Me witness, and every atom in existence is moved to testify that such means as lead to the elevation, the advancement, the education, the protection and the regeneration of the peoples of the earth have been clearly set forth by Us and are revealed in the Holy Books and Tablets by the Pen of Glory.

Bahá’u’lláh, Ishráqát (Splendors), Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1988), p. 130

Oye beloved of the Lord! The greatest of all things is the protection of the True Faith of God, the preservation of His Law, the safeguarding of His Cause and service unto His Word. ‘Abdu’l-Bahá, The Will and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997), p. 4

For our part, however—praise be to God!—we are, under the shadow of the loving providence of the Blessed Beauty, occupied day and night, in the utmost tranquillity and assurance, with the protection of the Sacred Threshold; engaged in the remembrance of God; and transported by the utmost fellowship and love.

‘Abdu’l-Bahá, Additional Tablets, Extracts and Talks

My supreme obligation, however, of necessity, prompteth me to guard and preserve the Cause of God. Thus, … I counsel you saying: Guard ye the Cause of God, protect His law and have the utmost fear of discord. This is the foundation of the belief of the people of Bahá (may my life be offered up for them): “His Holiness, the Exalted One (the Báb), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the Abhá Beauty (may my life be a sacrifice for His steadfast friends) is the Supreme Manifestation of God and the Dayspring of His Most Divine Essence. All others are servants unto Him and do His bidding.” Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the Truth and the Purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant.

‘Abdu’l-Bahá, The Will and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997), pp. 19-20

[W] e are conscious that the greater the friends’ efforts to promote the Word of God, the stronger the countervailing forces they will encounter, sooner or later, from various quarters. They must fortify their minds and spirits against the tests that are sure to come, lest these impair the integrity of their endeavours. But the believers know well that whatever storms lie ahead, the ark of the Cause is equal to them all. Successive stages of its voyage have seen it weather the elements and ride the waves. Now it is bound for a new horizon. The confirmations of the Almighty are the gusts that fill its sails and propel it towards its destination. And the Covenant is its lodestar, keeping the sacred vessel set on its sure and certain course. May the hosts of heaven send blessings upon all who sail within.
The Universal House of Justice, from the Ri ḍ ván 2022 message to the Bahá’ís of the World

🔗RESPONSIBILITY OF THE INDIVIDUAL

In this Day whosoever is guided ... to gain ... the station of recognizing the Source of divine commandments and the Dayspring of His Revelation, hath everlastingly attained unto all good. Having reached this lofty station a twofold obligation resteth upon every soul. One is to be steadfast in the Cause with such steadfastness that were all the peoples of the world to attempt to prevent him from turning to the Source of Revelation, they would be powerless to do so. The other is observance of the divine ordinances which have streamed forth from the wellspring of His heavenly-propelled Pen.

Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1988), p. 268

Oye beloved of the Lord! Beware, beware lest ye hesitate and waver. Let not fear fall upon you, neither be troubled nor dismayed. Take ye good heed lest this calamitous day slacken the flames of your ardor, and quench your tender hopes. Today is the day for steadfastness and constancy. Blessed are they that stand firm and immovable as the rock and brave the storm and stress of this tempestuous hour. They, verily, shall be the recipients of God’s grace; they, verily, shall receive His divine assistance, and shall be truly victorious. They shall shine amidst mankind with a radiance which the dwellers of the Pavilion of Glory laud and magnify.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 5

Walk, therefore, with a sure step and engage with the utmost assurance and confidence in the promulgation of the divine fragrances, the glorification of the Word of God and firmness in the Covenant. Rest ye assured that if a soul ariseth in the utmost perseverance and raiseth the Call of the Kingdom and resolutely promulgateth the Covenant, be he an insignificant ant he shall be enabled to drive away the formidable elephant from the arena, and if he be a feeble moth he shall cut to pieces the plumage of the rapacious vulture.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 184

To strive to obtain a more adequate understanding of the significance of Bahá’u’lláh’s stupendous Revelation must, it is my unalterable conviction, remain the first obligation and the object of the constant endeavor of each one of its loyal adherents. An exact and thorough comprehension of so vast a system, so sublime a revelation, so sacred a trust, is for obvious reasons beyond the reach and ken of our finite minds. We can, however, and it is our bounden duty to seek to derive fresh inspiration and added sustenance as we labor for the propagation of His Faith through a clearer apprehension of the truths it enshrines and the principles on which it is based.
Shoghi Effendi, from a letter dated February 8, 1934, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í

Publishing Trust, 1991), p. 100

We feel strongly that, whatever method is chosen to inform the friends, the time has come for them to clearly grasp the inevitability of the critical contests which lie ahead, give you their full support in repelling with confidence and determination “the darts” which will be levelled against them by “their present enemies, as well as those whom Providence will, through His mysterious dispensations raise up from within or from without,” and aid and enable the Faith of God to scale loftier heights, win more signal triumphs, and traverse more vital stages in its predestined course to complete victory and world-wide ascendancy.
The Universal House of Justice, letter dated November 26, 1974, to all National Spiritual Assemblies, in Messages from the Universal

House of Justice 1963-1986

May His loved ones, individually and collectively, little by little and day by day, increasingly embody His counsels: to be united in the Cause and firm in the Covenant; to avoid calumny and never speak ill of others; to see no strangers but regard all as members of one family; to set aside divergent theories and conflicting views and pursue a single purpose and common goal; to ensure that the love of Bahá’u’lláh has so mastered every organ, part, and limb as to leave no effect from the promptings of the human world; to arise with heart and soul and in one accord to teach the Cause; to march in serried lines, pressed together, each supporting the others; to cultivate good character, perseverance, strength, and determination; to know the value of this precious Faith, obey its teachings, walk in this road that is drawn straight, and show this way to the people.
The Universal House of Justice, from a message dated November 26, 2018, to the Bahá’ís of the world

🔗See also:

Response to Internal Opposition — Ch. 9

Response to External Opposition — Ch. 9

🔗RESPONSIBILITY OF THE INSTITUTIONS

Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of administrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests?
Shoghi Effendi, from a letter dated February 27, 1929, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í

Publishing Trust, 1991), pp. 9-10

For Bahá’u’lláh, we should readily recognize, has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as ‘Abdu’l‑Bahá after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. Not only have they revealed all the directions required for the practical realization of those ideals which the Prophets of God have visualized, and which from time immemorial have inflamed the imagination of seers and poets in every age. They have also, in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors, destined to apply the principles, promulgate the laws, protect the institutions, adapt loyally and intelligently the Faith to the requirements of progressive society, and consummate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world.
Shoghi Effendi, from a letter dated March 21, 1930, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), pp. 19-20

In this holy cycle the “learned” are, on the one hand, the Hands of the Cause of God, and, on the other, the teachers and diffusers of His Teachings who do not rank as Hands, but who have attained an eminent position in the teaching work. As to the “rulers” they refer to the members of the Local, National and International Houses of Justice. The duties of each of these souls will be determined in the future.
Shoghi Effendi, cited in “Notes” appended to the Kitáb-i-Aqdas , no. 183

The duties of those whom the friends have freely and conscientiously elected as their representatives are no less vital and binding than the obligations of those who have chosen them. Their function is not to dictate, but to consult, and consult not only among themselves, but as much as possible with the friends whom they represent. They must regard themselves in no other light but that of chosen instruments for a more efficient and dignified presentation of the Cause of God. They should never be led to suppose that they are the central ornaments of the body of the Cause, intrinsically superior to others in capacity or merit, and sole promoters of its teachings and principles. They should approach their task with extreme humility, and endeavor, by their open-mindedness, their high sense of justice and duty, their candor, their modesty, their entire devotion to the welfare and interests of the friends, the Cause, and humanity, to win, not only the confidence and the genuine support and respect of those whom they serve, but also their esteem and real affection. They must, at all times, avoid the spirit of exclusiveness, the atmosphere of secrecy, free themselves from a domineering attitude, and banish all forms of prejudice and passion from their deliberations. They should, within the limits of wise discretion, take the friends into their confidence, acquaint them with their plans, share with them their problems and anxieties, and seek their advice and counsel. And, when they are called upon to arrive at a certain decision, they should, after dispassionate, anxious and cordial consultation, turn to God in prayer, and with earnestness and conviction and courage record their vote and abide by the voice of the majority, which we are told by our Master to be the voice of truth, never to be challenged, and always to be whole-heartedly enforced. To this voice the friends must heartily respond, and regard it as the only means that can insure the protection and advancement of the Cause.
Shoghi Effendi, from a letter dated February 23, 1924, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 64

Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God’s immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Bahá’u’lláh Himself. Its shield and defender are the embattled hosts of the Abhá Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of ‘Abdu’l‑Bahá. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitáb-i-Aqdas. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu’l-Adhkár and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá’u’lláh. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the “Most Great Peace”; its consummation the advent of that golden millennium—the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahá’u’lláh.
Shoghi Effendi, from a letter dated February 8, 1934, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í

Publishing Trust, 1991), pp. 156-157

The provenance, the authority, the duties, the sphere of action of the Universal House of Justice all derive from the revealed Word of Bahá’u’lláh which, together with the interpretations and expositions of the Centre of the Covenant and of the Guardian of the Cause—who, after ‘Abdu’l-Bahá, is the sole authority in the interpretation of Bahá’í Scripture—constitute the binding terms of reference of the Universal House of Justice and are its bedrock foundation. The authority of these Texts is absolute and immutable until such time as Almighty God shall reveal His new Manifestation to Whom will belong all authority and power.

There being no successor to Shoghi Effendi as Guardian of the Cause of God, the Universal House of Justice is the Head of the Faith and its supreme institution, to which all must turn, and on it rests the ultimate responsibility for ensuring the unity and progress of the Cause of God.
The Universal House of Justice, The Constitution of the Universal House of Justice , p. 4
The Universal House of Justice, beyond its function as the enactor of legislation, has been invested with the more general functions of protecting and administering the Cause, solving obscure questions and deciding upon matters that have caused difference.
The Universal House of Justice, a letter dated December 7, 1969, to an individual, in Messages from the Universal House of Justice: 1968-1973 (Wilmette: Bahá’í Publishing Trust, 1976), pp. 38-39

One of the tasks of the Universal House of Justice, in addition to enacting legislation, resolving difficult problems, elucidating obscure matters, settling differences, administering the worldwide affairs of the Cause and directing the course of the implementation of the Divine Plan, is to protect the individual believers and the body of the Cause from the deleterious effects of malfunctioning institutions and unwise or malicious individuals. Most of the time these defects, whether in the behavior of individuals or institutions, are of a relatively minor nature and can be dealt with by the Local and National Assemblies or by the Counsellors with the members of the Auxiliary Boards and their assistants. However, at times the situation becomes far more grave and the World Centre is compelled to intervene.
Letter written on behalf of the Universal House of Justice, dated July 2, 1996, to an individual, in Issues Related to the Study of the Bahá’í Faith , no. 7

[H] ands of the Cause of God, tried and true upholders of the Covenant chosen by Shoghi Effendi under his authority as the Guardian of the Faith appointed in the Will and Testament of ‘Abdu’l‑Bahá! We can never forget that by their selfless adherence to duty during the period of their custodianship following the sudden passing of Shoghi Effendi, the Hands of the Cause preserved the wholeness of the Community of Bahá, while at the same time guiding the members of that expanding community to the victorious conclusion of the Guardian’s Ten Year Global Plan. Nor can we cease to appreciate their continuing, tireless services in the propagation and protection of our glorious Faith.
The Universal House of Justice, message dated November 23, 1992, to the followers of Bahá’u’lláh attending the second Bahá’í World Congress

Acting in their respective roles, the two institutions of the Counsellors and the Spiritual Assemblies share responsibility for the protection and propagation of the Faith. The harmonious interaction between them ensures the constant flow of guidance, love and encouragement to the believers and invigorates their individual and collective endeavours to advance the Cause. The value of such interaction is underscored by words of the Guardian, in a cable message dated 4 June 1957, referring at the time to the Hands of the Cause and National Assemblies: "SECURITY PRECIOUS FAITH PRESERVATION SPIRITUAL HEALTH BAHA'I COMMUNITIES VITALITY FAITH ITS INDIVIDUAL MEMBERS PROPER FUNCTIONING ITS LABORIOUSLY ERECTED INSTITUTIONS FRUITION ITS WORLD-WIDE ENTERPRISES FULFILMENT ITS ULTIMATE DESTINY ALL DIRECTLY DEPENDENT BEFITTING DISCHARGE WEIGHTY RESPONSIBILITIES NOW RESTING MEMBERS THESE TWO INSTITUTIONS ..."

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001)

The harmonious interaction and the proper discharge of the duties of these institutions representing the rulers and the learned among the people of Bahá is the essential basis at this time for the protection of the Cause of Bahá’u’lláh and the fulfillment of its God-given mandate.

Events of the most profound significance are taking place in the world. The river of human history is flowing at a bewildering speed. Age-old institutions are collapsing. Traditional ways are being forgotten, and newly born ideologies which were fondly expected to take their place, are withering and decaying before the eyes of their disillusioned adherents. Amidst this decay and disruption, assailed from every side by the turmoil of the age, the Order of Bahá’u’lláh, unshakably founded on the Word of God, protected by the shield of the Covenant and assisted by the hosts of the Concourse on High, is rising in every part of the world.

Every institution of this divinely created Order is one more refuge for a distraught populace; every soul illumined by the light of the sacred Message is one more link in the oneness of mankind, one more servant ministering to the needs of an ailing world. Even should the Bahá’í communities, in the years immediately ahead, be cut off from the World Center or from one another—as some already have been—the Bahá’ís will neither halt nor hesitate; they will continue to pursue their objectives, guided by their Spiritual Assemblies and led by the Counselors, the members of the Auxiliary Boards and their assistants.
The Universal House of Justice, from a message dated November 3, 1980, to the Bahá’ís of the world

In recent years, opposition to the Cause has taken forms unfamiliar to the Bahá’í community, and this poses new challenges to your institution. You will have to take measures to help the Counselors to develop, in collaboration with National Spiritual Assemblies, the ability to detect these subtle attacks and to counter their negative influence. In this connection, their efforts to encourage promising young scholars and promote within the Bahá’í community an appropriate appreciation of intellectual attainment will represent yet another invaluable service to the Cause.
The Universal House of Justice, from a letter dated June 10, 1988, to the International Teaching Center

The pivot of the oneness of humankind is the power of the Covenant, and this power quickens every distinguishing element of Bahá’í life. It is in the context of this unique characteristic of Bahá’u’lláh’s Revelation that the institution of the Counsellors approaches its sacred duty to protect the Faith. Auxiliary Board members, particularly those assigned to protection, have to be ever conscious of the imperative need for a centre on which all must focus: ‘Abdu’l-Bahá the Centre of the Covenant and His designated successors, the Guardian and the Universal House of Justice.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), pp. 26-28

The Institution of the Counselors — Continental Boards of Counselors and their Auxiliary Boards — Auxiliary Boards for Propagation and Protection — Ch. 1

Interdependence of the Elected and the Appointed — Ch. 1

Fostering the Spiritual Health and Vitality of the Community — Ch. 3

Response to Internal Opposition — Ch. 9

Response to External Opposition — Ch. 9

Assembly’s Two-Fold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 10

🔗Direct Responsibility of the Auxiliary Board Members for Protection

Further, Shoghi Effendi assigned to the Protection Board the specific duty of watching over the security of the Faith. Members of the Auxiliary Board for Protection, as experience shows, also assist in propagating the Cause, but focus much of their energies on deepening the friends’ knowledge of the Covenant and fostering a spirit of love and unity. Their efforts contribute significantly to the growth of the Bahá’í community, for the protection of the Faith is intimately linked to its propagation.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 14

Although deepening the friends’ understanding of the Covenant and increasing their love and loyalty to it are of paramount importance, the duties of the Auxiliary Board members for Protection do not end here. The Board members must remain ever vigilant, monitoring the actions of those who, driven by the promptings of ego, seek to sow the seeds of doubt in the minds of the friends and undermine the Faith. In general, whenever believers become aware of such problems, they should immediately contact whatever institution they feel moved to turn to, whether it be a Counsellor, an Auxiliary Board member, the National Spiritual Assembly or their own Local Assembly. It then becomes the duty of that institution to ensure that the report is fed into the correct channels and that all the other institutions affected are promptly informed. Not infrequently, the responsibility will fall on an Auxiliary Board member, in coordination with the Assembly concerned, to take some form of action in response to the situation. This involvement will include counselling the believer in question; warning him, if necessary, of the consequences of his actions; and bringing to the attention of the Counsellors the gravity of the situation, which may call for their intervention. Naturally, the Board member has to exert every effort to counteract the schemes and arrest the spread of the influence of those few who, despite attempts to guide them, eventually break the Covenant.

The need to protect the Faith from the attacks of its enemies may not be generally appreciated by the friends, particularly in places where attacks have been infrequent. However, it is certain that such opposition will increase, become concerted, and eventually universal. The writings clearly foreshadow not only an intensification of the machinations of internal enemies, but a rise in the hostility and opposition of its external enemies, whether religious or secular, as the Cause pursues its onward march towards ultimate victory. Therefore, in the light of the warnings of the Guardian, the Auxiliary Boards for Protection should keep “constantly” a “watchful eye” on those “who are known to be enemies, or to have been put out of the Faith”, discreetly investigate their activities, alert intelligently the friends to the opposition inevitably to come, explain how each crisis in God’s Faith has always proved to be a blessing in disguise, and prepare them for the “dire contest which is destined to range the Army of Light against the forces of darkness”.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), pp. 28

Interdependence of the Elected and the Appointed — Ch. 1

Fostering the Spiritual Health and Vitality of the Community — Ch. 3

Relationships among the Institutions and Agencies of the Administrative Order — Relationship between the Auxiliary Boards and the Local Assembly — Ch. 5

Assembly’s Two-Fold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Assembly’s Responsibility to Administer Justice — Ch. 10

🔗THE NATURE OF INTERNAL OPPOSITION

But since all do not possess the same degree of spiritual understanding, certain statements will inevitably be made, and there shall arise, as a consequence, as many differing opinions as there are human minds, and as many divergent beliefs as there are created things. This is certain and settled, and can in no wise be averted. Now, it is clear that some are virtuous, others are sinful, and still others are rebellious. One must call the people to love and faithfulness, to zeal and contentment, that the sinful may be admonished and the ranks of the virtuous may swell. Nor is it possible that there be no sinners: So long as the name “the Ever-Forgiving” shineth resplendent above the horizon of existence, there will be sinners in the world of creation, for the latter cannot appear without the former and the former cannot exist without the latter.

Bahá’u’lláh, From the Letter Bá to the Letter Há, par. 6, in The Call of the Divine Beloved (Haifa: Bahá’í World Center, 2018), pp. 60-

[T] he tongue is a smoldering fire, and excess of speech a deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a century.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CXXV

O people of the world! Follow not the promptings of the self, for it summoneth insistently to wickedness and lust; follow, rather, Him Who is the Possessor of all created things, Who biddeth you to show forth piety, and manifest the fear of God. He, verily, is independent of all His creatures. Take heed not to stir up mischief in the land after it hath been set in order. Whoso acteth in this way is not of Us, and We are quit of him. Such is the command which hath, through the power of truth, been made manifest from the heaven of Revelation.

Bahá’u’lláh, The Kitab-i-Aqdas , par. 64

Oye that dwell on earth! The religion of God is for love and unity; make it not the cause of enmity or dissension. In the eyes of men of insight and the beholders of the Most Sublime Vision, whatsoever are the effective means for safeguarding and promoting the happiness and welfare of the children of men have already been revealed by the Pen of Glory. But the foolish ones of the earth, being nurtured in evil passions and desires, have remained heedless of the consummate wisdom of Him Who is, in truth, the All-Wise, while their words and deeds are prompted by idle fancies and vain imaginings.

Bahá’u’lláh, Kitáb-i-‘Ahd, in Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1988), p.

The tests of every dispensation are in direct proportion to the greatness of the Cause, and as heretofore such a manifest Covenant, written by the Supreme Pen, hath not been entered upon, the tests are proportionately more severe. These trials cause the feeble souls to waver while those who are firm are not affected. These agitations of the violators are no more than the foam of the ocean, which is one of its inseparable features; but the ocean of the Covenant shall surge and shall cast ashore the bodies of the dead, for it cannot retain them. Thus it is seen that the ocean of the Covenant hath surged and surged until it hath thrown out the dead bodies—souls that are deprived of the Spirit of God and are lost in passion and self and are seeking leadership. This foam of the ocean shall not endure and shall soon disperse and vanish, while the ocean of the Covenant shall eternally surge and roar.…

From the early days of creation down to the present time, throughout all the divine dispensations, such a firm and explicit Covenant hath not been entered upon. In view of this fact is it possible for this foam to remain on the surface of the ocean of the Covenant? No, by God! The violators are trampling upon their own dignity, are uprooting their own foundations and are proud at being upheld by flatterers who exert a great effort to shake the faith of feeble souls. But this action of theirs is of no consequence; it is a mirage and not water, foam and not sea, mist and not a cloud, illusion and not reality. All this ye shall soon see.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 185

Central to your perception of the statements made by the believers about whom you are concerned are their assertions that they are entirely obedient to the spirit of the Covenant and the institutions of the Faith; that they are merely voicing their disagreement with certain decisions and policies made by these institutions; are protesting against what they perceive to be unjust or improper actions by some people who occupy prominent administrative positions; and are suggesting modifications to Bahá’í procedures to prevent such perceived abuses of authority. These assertions, however, overlook certain important Bahá’í principles which provide the methods and channels for the voicing of such grievances or disagreements, and which are designed to lead to resolution of problems while preserving the unity of the community.

Over many years, a few believers in the United States, instead of confining their protests against what they saw as abuses of authority by Bahá’í bodies to the channels and agencies which are plentifully provided for such a purpose, have been publicly and privily assailing the institutions of the Cause and generalizing specific accusations of injustice to such an extent as to accuse the entire system of corruption, not only in practice but also in form and theory. One outcome of this continuing stream of negative criticism has been the gradual conversion of unverified accusations into accepted “facts” in the minds of some of their hearers.

Through such activities, and the mutual support that they give to one another, these friends have increasingly assumed the appearance of a dissident group of Bahá’ís who are attempting to arouse widespread disaffection in the community and thereby to bring about changes in the structure and principles of Bahá’í administration, making it accord more closely with their personal notions. Such an activity is closely analogous to the pursuit of a partisan political program, an activity which is accepted and even admired in most societies, but is entirely antithetical to the spirit of the Bahá’í Faith. It promotes an atmosphere of contention, and Bahá’u’lláh has expressly stated: “Conflict and contention are categorically forbidden in His Book.”
Letter written on behalf of the Universal House of Justice, dated July 2, 1996, to an individual

As a number of the friends are aware, a campaign of internal opposition to the Teachings is currently being carried on through the use of the Internet, a communications system that now reaches virtually every part of the world. Differing from attacks familiar in the past, it seeks to recast the entire Faith into a sociopolitical ideology alien to Bahá’u’lláh’s intent. In the place of the institutional authority established by His Covenant, it promotes a kind of interpretive authority which those behind it attribute to the views of persons technically trained in Middle East studies.
Letter written on behalf of the Universal House of Justice, dated April 7, 1999, to all National Spiritual Assemblies

In general, the strategy being pursued has been to avoid direct attacks on the Faith’s Central Figures. The effort, rather, has been to sow the seeds of doubt among believers about the Faith’s teachings and institutions by appealing to unexamined prejudices that Bahá’ís may have unconsciously absorbed from non-Bahá’í society. In defiance of the clear interpretation of ‘Abdu’l-Bahá and the Guardian, for example, Bahá’u’lláh’s limiting of membership on the Universal House of Justice to men is misrepresented as merely a “temporary measure” subject to eventual revision if sufficient pressure is brought to bear. Similarly, Shoghi Effendi’s explanation of Bahá’u’lláh’s vision of the future Bahá’í World Commonwealth that will unite spiritual and civil authority is dismissed in favor of the assertion that the modern political concept of “separation of church and state” is somehow one that Bahá’u’lláh intended as a basic principle of the World Order He has founded. Particularly subtle is an attempt to suggest that the Mashriqu’l-Adhkár should evolve into a seat of quasi-doctrinal authority, parallel to and essentially independent of the Local House of Justice, which would permit various interests to insinuate themselves into the direction of the life processes of the Cause.
Letter written on behalf of the Universal House of Justice, dated April 7, 1999, to all National Spiritual Assemblies

🔗RESPONSE TO INTERNAL OPPOSITION

O My Name! Utterance must needs possess penetrating power. For if bereft of this quality it would fail to exert influence. And this penetrating influence dependeth on the spirit being pure and the heart stainless. Likewise it needeth moderation, without which the hearer would be unable to bear it, rather he would manifest opposition from the very outset. And moderation will be obtained by blending utterance with the tokens of divine wisdom which are recorded in the sacred Books and Tablets. Thus when the essence of one’s utterance is endowed with these two requisites it will prove highly effective and will be the prime factor in transforming the souls of men. This is the station of supreme victory and celestial dominion.

Bahá’u’lláh, Law ḥ -i-Síyyid-i-Mihdíy-i-Dahají, in Tablets of Bahá’u’lláh Revealed After the Kitab-i-Aqdas (Wilmette: Bahá’í

Publishing Trust, 1988), pp. 198-199

Say: Sow not, O people, the seeds of dissension amongst men, and contend not with your neighbor. Be patient under all conditions, and place your whole trust and confidence in God. Aid ye your Lord with the sword of wisdom and of utterance. This indeed well becometh the station of man. To depart from it would be unworthy of God, the Sovereign Lord of all, the Glorified.

Bahá’u’lláh, Gleaning from the Writings of Bahá’u’lláh , no. CXXXVI

Even as the clouds let us shed down tears, and as the lightning flashes let us laugh at our coursings through east and west. By day, by night, let us think but of spreading the sweet savors of God. Let us not keep on forever with our fancies and illusions, with our analyzing and interpreting and circulating of complex dubieties. Let us put aside all thoughts of self; let us close our eyes to all on earth, let us neither make known our sufferings nor complain of our wrongs. Rather let us become oblivious of our own selves, and drinking down the wine of heavenly grace, let us cry out our joy, and lose ourselves in the beauty of the All-Glorious.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 195

Public opinion must be directed toward whatever is worthy of this day, and this is impossible except through the use of adequate arguments and the adducing of clear, comprehensive and conclusive proofs. For the helpless masses know nothing of the world, and while there is no doubt that they seek and long for their own happiness, yet ignorance like a heavy veil shuts them away from it.

‘Abdu’l-Bahá, The Secret of Divine Civilization (Wilmette: Bahá’í Publishing Trust, 1990), p. 110

It is my hope that thou mayest succeed in writing thy book. However, the language should be moderate, tempered, and infinitely courteous. Look not at the language used by that hostile writer, for he was prejudiced and unrefined. Any person with the slightest degree of fairness will understand that his writing is totally biased and inspired by enmity. This is enough proof that what he hath written is spurious.

‘Abdu’l-Bahá, Additional Tablets, Extracts and Talk s

No sooner had his evil whisperings reached the ears of the loyal and vigilant followers of Bahá’u’lláh, than they arose with overwhelming force and unhesitating determination to denounce him as a dangerous enemy seeking to undermine the faith and sap the loyalty of the adherents of the Cause of God. Shunned by the entire body of the believers, abandoned by his life-long and most intimate friends, deserted by his wife, separated from his only child, refused admittance into even his own home, denied of the profit he hoped to derive from the sale and circulation of his book, he found to his utter amazement and remorse his best hopes irretrievably shattered.
Shoghi Effendi, from a letter dated October 17, 1927, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 138

The Bahá’ís must cling firmly to the knowledge that the Cause is safely in God’s hands, that the Covenant of Bahá’u’lláh is incorruptible and that they can have complete confidence in the ability of the Universal House of Justice to function “under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One”.
Letter written on behalf of the Universal House of Justice, dated May 28, 1975, to an individual, in The Covenant: Materials assembled by the Research Department of the Universal House of Justice

In matters related to the Covenant, the friends must be firm and steadfast; they should be wary, lest the arguments put forward by those who sow seeds of doubt become the cause for confusion or lead to disputation and disunity. Should questions arise that cannot be resolved, they should be placed immediately before the Universal House of Justice.
The Universal House of Justice, from a letter dated February 18, 2008, to the Friends in Iran, in the compilation, The Universal House of Justice , no. 76.20

Protection of the Cause — Ch. 9

Assembly’s Two-Fold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Assembly’s Responsibility to Administer Justice — Ch. 10

🔗COVENANT-BREAKING

Every Bahá’í is at liberty, nay is urged, to freely express his opinion and his understanding of the Teachings, but all this is in a totally different category from that of a Bahá’í who opposes the clear Teachings of Bahá’u’lláh or who asserts his own opinion as an authoritative and correct interpretation of the teachings, and attacks or opposes the very Institutions which Bahá’u’lláh has created to protect His Covenant. When a person declares his acceptance of Bahá’u’lláh as a Manifestation of God he becomes a party to the Covenant and accepts the totality of His Revelation. If he then turns round and attacks Bahá’u’lláh or the Central Institution of the Faith he violates the Covenant. If this happens every effort is made to help that person to see the illogicality and error of his actions, but if he persists he must, in accordance with the instructions of Bahá’u’lláh Himself, be shunned as a Covenant-breaker.
The Universal House of Justice, from a letter dated March 23, 1975, to an individual believer

As to your question regarding Covenant-breaking, the House of Justice has explained that a person may fall short in obeying the laws of the Faith but, inasmuch as he believes in God’s Manifestation, is striving to follow His Teachings, and is obedient to that Centre to which all the faithful are bidden to turn, he may be as firm as a rock in the Covenant. Firmness in the Covenant is the basis of one’s spiritual life; fulfilment of the requirements of the Covenant is the fruit that such firmness will produce. Covenant-breaking is not at all the same as falling short in the fulfilment of one’s spiritual and moral obligations. Covenant-breaking is turning against the Covenant itself and consciously rebelling against that Centre in the Cause to which all must turn—at the present time the Universal House of Justice. God has ordained that Centre as the means to preserve the unity and purity of His Faith, and thus ensure the establishment of the unity of humanity, so to turn against it and attempt to undermine it is to lay an axe to the root of the Tree of the Cause of God and is a sin that goes far beyond any sin of moral shortcoming.
Letter written on behalf of the Universal House of Justice, dated June 27, 2024, to an individual

In principle, no person can be considered a Covenant-breaker unless he has been so designated by the Head of the Faith. However, it is strongly advised not to associate with those who have fallen under the pernicious influence of groups such as the "Orthodox Bahá'ís". They are infected with the spirit of Covenant-breaking, even if they are not all designated as such. Accordingly, the friends should not answer queries from individuals who obviously seek to draw them into the consideration of the spurious claims and logic of the Covenant-breakers.
Letter written on behalf of the Universal House of Justice, dated July 3, 1997, to an individual, in Electronic Communication with Covenant-breakers

These [Covenant-breakers] do not doubt the validity of the Covenant, but selfish motives have dragged them to this condition. It is not that they do not know what they do—they are perfectly aware and still they exhibit opposition.

‘Abdu’l-Bahá, cited in Star of the West , Vol. X, p. 246

By every artifice which a sordid and treacherous mind can devise he has sought in the pages of his book to strike terror in the heart of the confident believer, to sow the seeds of doubt in the mind of the well-disposed and friendly, to poison the thoughts of the indifferent and to reinforce the power of the assaulting weapon of the adversary.
Shoghi Effendi, from a letter dated October 17, 1927, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 138-139

It is important to understand what Covenant-breaking is not. The following categories of action do not constitute Covenant-breaking:

Breaking Bahá’í law: Those who break Bahá'í law may suffer administrative and/or spiritual consequences for their actions but violation of Bahá'í law is not the same as Covenant-breaking.

Rejecting Bahá’u’lláh’s claim to be a Manifestation of God: Those who reject Bahá'u'lláh are not believers and, never having agreed to the Covenant, cannot break it.

Withdrawing from the Faith: Those who withdraw from the Faith, having lost their belief or never really believed in the first place, are to be regarded no differently than others who are not believers. Generally speaking, Bahá'ís are free to associate with individuals in any of the above categories as they would with anyone else. Rare exceptions are former Bahá'ís who knowingly associate themselves with Covenant-breakers and individuals who have never enrolled in the Faith but who support Covenant-breaker claims. In those two cases only, Bahá'ís should avoid association with those individuals as they would Covenant-breakers.

Ch. 10, Upholding Bahá'í Law and Administering Justice

🔗The Universal House of Justice Determines Whether a Believer Has Broken the Covenant

The International Teaching Centre is invested with the mandate to watch over the security and ensure the protection of the Faith of God. It must investigate all cases of incipient Covenant-breaking—employing, as necessary, the services of the Continental Counsellors and their auxiliaries and evaluating their reports—and decide whether the offender should be expelled from the Cause, submitting the decision to the Universal House of Justice for its consideration. It follows a similar procedure for the reinstatement of a contrite Covenant-breaker.

The Institution of the Counsellors , a document prepared by the Universal House of Justice (2001), p. 4

🔗Response of the Believers to Covenant-Breaking

One of the greatest and most fundamental principles of the Cause of God is to shun and avoid entirely the Covenant-breakers, for they will utterly destroy the Cause of God, exterminate His Law and render of no account all efforts exerted in the past.

‘Abdu'l-Bahá, Will and Testament of ‘Abdu'l-Bahá (Wilmette: Bahá’í Publishing Trust, 1944, 1997 printing), p. 20

Bahá’u’lláh and the Master in many places and very emphatically have told us to shun entirely all Covenant- breakers.... [T]hey have also told us, however, to pray for them. These souls are not lost forever. In the Aqdas, Bahá’u’lláh says that God will forgive Mírzá Yahyá if he repents. It follows, therefore, that God will forgive any soul if he repents. Most of them don’t want to repent, unfortunately ...

Also, it has nothing to do with unity in the Cause; if a man cuts a cancer out of his body to preserve his health and very life, no one would suggest that for the sake of “unity” it should be reintroduced into the otherwise healthy organism!
Letter written on behalf of Shoghi Effendi, dated November 28, 1944, to an individual believer, in Lights of Guidance , no. 604

Never be depressed. The more ye are stirred by violation, the more deepen ye in firmness and steadfastness, and be assured that the divine hosts shall conquer, for they are assured of the victory of the Abhá Kingdom. Throughout all regions the standard of firmness and steadfastness is upraised and the flag of violation is debased, for only a few weak souls have been led away by the flattery and the specious arguments of the violators who are outwardly with the greatest care exhibiting firmness but inwardly are engaged in agitating souls. Only a few who are the leaders of those who stir and agitate are outwardly known as violators while the rest, through subtle means, deceive the souls, for outwardly they assert their firmness and steadfastness in the Covenant but when they come across responsive ears they secretly sow the seeds of suspicion.

‘Abdu'l-Bahá, Selections from the Writings of ‘Abdu'l-Bahá , no. 185

🔗Meetings at Which Covenant-Breakers Are Present

With regard to avoiding association with declared Covenant-breakers, Shoghi Effendi says that this does not mean that if one or more of these attends a non-Bahá’í meeting any Bahá’ís present should feel compelled to leave the meeting or to refuse to take part in the meeting, especially if that part has been prearranged. Also if in the course of some business transaction it should become necessary to negotiate with one of these people, in order to clear up the business, that is permissible, provided the association is confined to the matter of the business in hand. It is different if one of these people should come to a Bahá’í meeting. Then it would become necessary to ask him in a most tactful and dignified way to leave the meeting as Bahá’ís are forbidden to associate with him.
Letter written on behalf of Shoghi Effendi, dated May 16, 1925, to an individual believer, in Lights of Guidance , no. 610

🔗Former Bahá'ís Who Associate with Covenant-Breakers

There is no excuse for believers continuing to associate with ... and those who, knowing everything, still insist on doing so, should be shunned by their fellow-Bahá'ís. The same applies to people who have left the Cause and associate with ... The point is that if the believers know and meet with people who are acquainted with Covenant-breakers there is no harm in this, for such individuals are not Bahá'ís and have nothing to do with the issues concerned. But those who have left the Cause, knowing all about such matters, and deliberately associate with Covenant-breakers, are well aware of what they do, and we must not associate with them at all. It is for the Local Assembly, guided by the N.S.A., to enforce such decisions and protect the Cause in its area of jurisdiction.

The friends should, without too much dwelling on these negative things, be made to understand that some people are spiritually sick and that their disease is, alas, contagious. Some recover from it, as did Mr. ... whose heart could not rest till he returned to the fold; others do not. The Master and Bahá'u'lláh have taught us that associating with these souls is not likely to heal them at all, but on the contrary exposes one to grave danger of contagion. The history of the Faith has proved this over and over again. The only way we can prove to such people that they are wrong is to censure their conduct; if we sympathise with them we only fortify their perversity and waywardness.
Letter written on behalf of Shoghi Effendi, dated January 23, 1945, to an individual believer, in Lights of Guidance , no. 609

🔗Books Written by Covenant-Breakers and Enemies of the Cause

It is better not to read books by Covenant-breakers because they are haters of the Light, sufferers from a spiritual leprosy, so to speak. But books by well meaning and unenlightened enemies of the Cause can be read so as to refute their charges.
Letter written on behalf of Shoghi Effendi, dated March 19, 1945, to an individual believer, in Lights of Guidance , no. 628

To read the writings of Covenant-breakers is not forbidden to the believers and does not constitute in itself an act of Covenant-breaking. Indeed, some of the Bahá’ís have the unpleasant duty to read such literature as part of their responsibilities for protecting the Cause of Bahá’u’lláh. However, the friends are warned in the strongest terms against reading such literature because Covenant-breaking is a spiritual poison and the calumnies and distortions of the truth which the Covenant-breakers give out are such that they can undermine the faith of the believer and plant the seeds of doubt unless he is fore-armed with an unshakable belief in Bahá’u’lláh and His Covenant and a knowledge of the true facts.
The Universal House of Justice, from a letter dated October 29, 1974, to a National Spiritual Assembly, in Lights of Guidance , no. 611

In reply to your letter of September 20, 1975, the Universal House of Justice instructs us to say that the friends should be advised to ignore these books and any similar ones which might be written by enemies of the Faith. There should certainly be no attempt made to destroy or remove such books from libraries. On the other hand, there is no need at all for the friends to acquire them and, indeed the best plan is to ignore them entirely.
Letter written on behalf of the Universal House of Justice, dated October 2, 1975, to a National Spiritual Assembly, in Lights of Guidance , no. 627

🔗Mail from Covenant-Breakers

From time to time, Covenant-breakers send material to believers whose names and addresses they have obtained. If the friends receive mail from Covenant-breakers, they should not allow themselves to become upset by this but should simply give it to their Local Spiritual Assemblies or members of the Auxiliary Board for Protection.

🔗Responsibility of Assembly to Report Covenant-Breaking Activities

It is incumbent upon them [the Assemblies] to be vigilant and cautious, discreet and watchful, and protect at all times the Temple of the Cause from the dart of the mischief-maker and the onslaught of the enemy.
Shoghi Effendi, from a letter dated March 12, 1923, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í Publishing Trust, 1974, 1995 printing), p. 38

If a Local Spiritual Assembly learns of any Covenant-breaking activity in its community, it should immediately inform its Auxiliary Board member for Protection and the National Spiritual Assembly.

🔗Covenant-Breakers on the Internet

There is an ever increasing use by believers of the Internet and other available computer based means of communication. These open unlimited possibilities for continuous proclamation and teaching, bringing the Creative Word and the Sacred Writings as well as the ideas of individual believers to hearts and minds everywhere. It also offers easy access to these same believers by those whose purpose is to undermine their faith. By being constantly alert we are able to encourage the use of this medium by the friends while ensuring their protection from those who would prey on them.

The International Teaching Center, from a letter dated May 11, 1995, to a Continental Counselor, in Electronic Communication with Covenant-breakers

More generally, while it is disconcerting that Covenant-breaker material is being disseminated on the Internet, there is little that can or should be done to directly oppose such dissemination. Rather, the greatest protection to the Cause will be through ongoing deepening of the Bahá'í community in the Covenant and the history and teachings of the Faith. An important role that the Internet can play in this regard is to make authentic Bahá'í literature, on the Covenant and on Bahá'í teachings generally, easily available.
Letter written on behalf of the Universal House of Justice, dated December 19, 1997, to an individual believer, in Electronic

Communication with Covenant-breakers

It is not possible to provide you with a list of Internet addresses of Covenant-breaker groups as you have requested, as no such listing is being maintained at the Bahá'í World Centre at this time. Any plans that you have to alert the friends to Covenant-breaker activity on the Internet should, of course, be undertaken with wisdom and discretion so as to avoid giving Covenant-breakers more attention or prominence than they would otherwise receive.
Letter written on behalf of the Universal House of Justice, dated May 4, 1997, to a National Spiritual Assembly, in Electronic

Communication with Covenant-breakers

Participation by enemies of the Faith or members of Covenant-breaker groups may, indeed, occur in the dialogue on electronic forums. It is not advisable for the institutions of the Faith or its individual members to become directly involved in such discussion. It is neither wise nor possible to interfere with postings on public forums, but if it is observed that such activity is taking place on Bahá'í-only forums National Assemblies should be alerted so that they may provide appropriate advice to the administrator of the forum. The greatest protection to the Faith will not be through intervention on either open or closed electronic forums, but through ongoing deepening of the Bahá'í community in the Covenant and the history and Teachings of the Faith.

The International Teaching Center, from a letter dated February 24, 1995, to a Continental Board of Counselors

Regarding your concerns about Covenant-breakers participating in and posting material to the “Bahá'í Forum” on America Online (AOL), you should, of course, scrupulously and impartially uphold the rules of AOL's “Religion and Beliefs” area. You may warn the friends about interaction with Covenant-breakers if you feel it to be appropriate and if you can do so without violating the impartiality that you, as Forum manager, must demonstrate.

With respect to your concerns about your own contact with Covenant-breakers, you should feel no trepidation at having to interact with them in this particular situation and, if necessary, to read their postings. It is suggested, however, that your contact with them be kept to a minimum, as strictly required by your obligations as Forum manager. You will want to resist any temptation to be drawn into discussions or consideration of the arguments which they may advance.
Letter written on behalf of the Universal House of Justice, dated May 28, 1998, to an individual believer, in Electronic

Communication with Covenant-breakers

The Universal House of Justice feels that, when Bahá’ís are teaching in an online “chat room” and Covenant- breakers intrude upon the discussion, the friends should not feel obliged to sign off simply because Covenant-breakers are present in this virtual space. They should, however, refrain from knowingly engaging the Covenant-breakers in discussions and, in any case, should avoid being drawn into contentious or disputatious situations.
Letter written on behalf of the Universal House of Justice, dated October 27, 1997, to an individual believer

[R] egarding the Covenant-breaking material sent to your personal email account.

The House of Justice is aware of such activities on the part of Covenant-breakers, and while it is closely following this issue, it sees no cause for undue concern. The friends should, of course, ignore any materials produced by Covenant-breakers which they may receive unsolicited by email or happen on while exploring the World Wide Web. With regard to your concerns over the content of the message, you are advised to turn to your Local Spiritual Assembly or an Auxiliary Board member for assistance in dealing with the spurious claims advanced in that message.

The best countermeasure to Covenant-breaker initiatives and the greatest protection for the Cause is for the believers to acquire a deeper appreciation of the station and purpose of Bahá'u'lláh and to become well-grounded in His Covenant.
Letter written on behalf of the Universal House of Justice, dated October 7, 1997, to an individual believer, in Electronic

Communication with Covenant-breakers

Your faxed message dated 14 May 1997, requesting guidance concerning the attention given by the friends to postings by Covenant-breakers on the Internet, was received by the Universal House of Justice and referred to our Department for reply.

The House of Justice is aware of the electronic postings on the Internet by Covenant-breakers. While it is closely following this issue, it sees no cause for undue concern. “The Bahá'í World”, a website developed by the Bahá'í International Community's Office of Public Information, was launched in July 1996. It, together with a range of specialized Bahá'í Internet presentations such as the new "One Country" site, now provides individuals interested in learning about the Bahá'í Faith with a large and ever-expanding body of authentic material on the Faith, attractively presented and illustrated. Sites maintained by Covenant-breaker groups will have a diminishing impact in the context of the information deluge on the Internet and against the background of the authorized Bahá'í source now accessible.

The greatest protection to the Cause will, of course, be through ongoing deepening of the Bahá'í community in the Covenant and the history and teachings of the Faith.
Letter written on behalf of the Universal House of Justice, dated June 4, 1997, to a National Spiritual Assembly, in Electronic

Communication with Covenant-breakers

Believers who receive electronic communications from Covenant-breakers should request that their internet service providers block future mail from those addresses.

The National Spiritual Assembly does not maintain a list of websites to avoid.

🔗EXTERNAL OPPOSITION

For let every earnest upholder of the Cause of Bahá’u’lláh realize that the storms which this struggling Faith of God must needs encounter, as the process of the disintegration of society advances, shall be fiercer than any which it has already experienced. Let him be aware that so soon as the full measure of the stupendous claim of the Faith of Bahá’u’lláh comes to be recognized by those time-honored and powerful strongholds of orthodoxy, whose deliberate aim is to maintain their stranglehold over the thoughts and consciences of men, this infant Faith will have to contend with enemies more powerful and more insidious than the cruellest torture-mongers and the most fanatical clerics who have afflicted it in the past. What foes may not in the course of the convulsions that shall seize a dying civilization be brought into existence, who will reinforce the indignities which have already been heaped upon it!

We have only to refer to the warnings uttered by ‘Abdu’l - Bahá in order to realize the extent and character of the forces that are destined to contest with God

’

s holy Faith. In the darkest moments of His life, under

‘

Abdu

’

l- Ḥamíd’s régime , when He stood ready to be deported to the most inhospitable regions of Northern Africa, and at a time when the auspicious light of the Bahá

’

í Revelation had only begun to break upon the West, He, in His parting message to the cousin of the Báb, uttered these prophetic and ominous words: “How great, how very great is the Cause! How very fierce the onslaught of all the peoples and kindreds of the earth. Ere long shall the clamor of the multitude throughout Africa, throughout America, the cry of the European and of the Turk, the groaning of India and China, be heard from far and near. One and all, they shall arise with all their power to resist His Cause. Then shall the knights of the Lord, assisted by His grace from on high, strengthened by faith, aided by the power of understanding, and reinforced by the legions of the Covenant, arise and make manifest the truth of the verse: ‘Behold the confusion that hath befallen the tribes of the defeated!’”

Stupendous as is the struggle which His words foreshadow, they also testify to the complete victory which the upholders of the Greatest Name are destined eventually to achieve. Peoples, nations, adherents of divers faiths, will jointly and successively arise to shatter its unity, to sap its force, and to degrade its holy name. They will assail not only the spirit which it inculcates, but the administration which is the channel, the instrument, the embodiment of that spirit. For as the authority with which Bahá’u’lláh has invested the future Bahá’í Commonwealth becomes more and more apparent, the fiercer shall be the challenge which from every quarter will be thrown at the verities it enshrines.
Shoghi Effendi, from a letter dated March 21, 1930, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), pp. 17-18

For let every earnest upholder of the Cause of Bahá’u’lláh realize that the storms which this struggling Faith of God must needs encounter, as the process of the disintegration of society advances, shall be fiercer than any which it has already experienced. Let him be aware that so soon as the full measure of the stupendous claim of the Faith of Bahá’u’lláh comes to be recognized by those time-honored and powerful strongholds of orthodoxy, whose deliberate aim is to maintain their stranglehold over the thoughts and consciences of men, this infant Faith will have to contend with enemies more powerful and more insidious than the cruelest torture-mongers and the most fanatical clerics who have afflicted it in the past. What foes may not in the course of the convulsions that shall seize a dying civilization be brought into existence, who will reinforce the indignities which have already been heaped upon it!
Shoghi Effendi, from a letter dated March 21, 1930, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), p. 17

[T] he valiant warriors struggling in the name and for the Cause of Bahá’u’lláh must, of necessity, encounter stiff resistance, and suffer many a setback. Their own instincts, no less than the fury of conservative forces, the opposition of vested interests, and the objections of a corrupt and pleasure-seeking generation, must be reckoned with, resolutely resisted, and completely overcome. As their defensive measures for the impending struggle are organized and extended, storms of abuse and ridicule, and campaigns of condemnation and misrepresentation, may be unloosed against them. Their Faith, they may soon find, has been assaulted, their motives misconstrued, their aims defamed, their aspirations derided, their institutions scorned, their influence belittled, their authority undermined, and their Cause, at times, deserted by a few who will either be incapable of appreciating the nature of their ideals, or unwilling to bear the brunt of the mounting criticisms which such a contest is sure to involve. “Because of ‘Abdu’l‑Bahá,” the beloved Master has prophesied, “many a test will be visited upon you. Troubles will befall you, and suffering afflict you.” Shoghi Effendi, The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), pp. 41-42

No opportunity, in view of the necessity of insuring the harmonious development of the Faith, should be ignored, which its potential enemies, whether ecclesiastical or otherwise, may offer, to set forth, in a restrained and unprovocative language, its aims and tenets, to defend its interests, to proclaim its universality, to assert the supernatural, the supra-national and non-political character of its institutions ….
Shoghi Effendi, Citadel of Faith (Wilmette: Bahá’í Publishing Trust, 2014), p. 22

Such reflections, far from engendering in our minds and hearts the slightest trace of perplexity, of discouragement or doubt, should reinforce the basis of our convictions, demonstrate to us the incorruptibility, the strange workings and the invincibility of a Faith which, despite the assaults which malignant and redoubtable enemies from the ranks of kings, princes and ecclesiastics have repeatedly launched against it, and the violent internal tests that have shaken it for more than a century, and the relative obscurity of its champions, and the unpropitiousness of the times and the perversity of the generations contemporaneous with its rise and growth, has gone from strength to strength, has preserved its unity and integrity, has diffused its light over five continents, reared the institutions of its Administrative Order and spread its ramifications to the four corners of the earth, and launched its systematic campaigns in both the Western and Eastern Hemispheres.

For such benefits, for such an arresting and majestic vindication of the undefeatable powers inherent in our precious Faith, we can but bow our heads in humility, awe and thanksgiving, renew our pledge of fealty to it, and, each covenanting in his own heart, resolve to prove faithful to that pledge, and persevere to the very end, until our earthly share of servitude to so transcendent and priceless a Cause has been totally and completely fulfilled.
Shoghi Effendi, This Decisive Hour , no. 158 iewed in the light of past experience, the inevitable result of such futile attempts, however persistent and malicious they may be, is to contribute to a wider and deeper recognition by believers and unbelievers alike of the distinguishing features of the Faith proclaimed by Bahá’u’lláh. These challenging criticisms, whether or not dictated by malice, cannot but serve to galvanize the souls of its ardent supporters, and to consolidate the ranks of its faithful promoters. They will purge the Faith from those pernicious elements whose continued association with the believers tends to discredit the fair name of the Cause, and to tarnish the purity of its spirit. We should welcome, therefore, not only the open attacks which its avowed enemies persistently launch against it, but should also view as a blessing in disguise every storm of mischief with which they who apostatize their faith or claim to be its faithful exponents assail it from time to time. Instead of undermining the Faith, such assaults, both from within and from without, reinforce its foundations, and excite the intensity of its flame. Designed to becloud its radiance, they proclaim to all the world the exalted character of its precepts, the completeness of its unity, the uniqueness of its position, and the pervasiveness of its influence.
Shoghi Effendi, from a letter dated March 21, 1930, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), pp. 15-16

We have only to refer to the warnings uttered by ‘Abdu'l-Bahá in order to realize the extent and character of the forces that are destined to contest with God’s holy Faith…. Stupendous as is the struggle which His words foreshadow, they also testify to the complete victory which the upholders of the Greatest Name are destined eventually to achieve. Peoples, nations, adherents of divers faiths, will jointly and successively arise to shatter its unity, to sap its force, and to degrade its holy name. They will assail not only the spirit which it inculcates, but the administration which is the channel, the instrument, the embodiment of that spirit. For as the authority with which Bahá’u’lláh has invested the future Bahá’í Commonwealth becomes more and more apparent, the fiercer shall be the challenge which from every quarter will be thrown at the verities it enshrines.
Shoghi Effendi, from a letter dated March 21, 1930, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), pp. 17–18

Let not, however, the invincible army of Bahá’u’lláh, who in the West, and at one of its potential storm- centers is to fight, in His name and for His sake, one of its fiercest and most glorious battles, be afraid of any criticism that might be directed against it. Let it not be deterred by any condemnation with which the tongue of the slanderer may seek to debase its motives. Let it not recoil before the threatening advance of the forces of fanaticism, of orthodoxy, of corruption, and of prejudice that may be leagued against it. The voice of criticism is a voice that indirectly reinforces the proclamation of this Cause. Unpopularity but serves to throw into greater relief the contrast between it and its adversaries; while ostracism is itself the magnetic power that must eventually win over to its camp the most vociferous and inveterate amongst its foes.
Shoghi Effendi, in The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), p. 42

[H] ow often we seem to forget the clear and repeated warnings of our beloved Master, who, in particular during the concluding years of His mission on earth, laid stress on the “severe mental tests” that would inevitably sweep over His loved ones of the West—tests that would purge, purify and prepare them for their noble mission in life.
Shoghi Effendi, from a letter dated November 14, 1923, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 50

I am however assured and sustained by the conviction, never dimmed in my mind, that whatsoever comes to pass in the Cause of God, however disquieting in its immediate effects, is fraught with infinite Wisdom and tends ultimately to promote its interests in the world. Indeed, our experiences of the distant past, as well as of recent events, are too numerous and varied to permit of any misgiving or doubt as to the truth of this basic principle—a principle which throughout the vicissitudes of our sacred mission in this world we must never disregard or forget.
Shoghi Effendi, from a letter dated December 23, 1922, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 27

🔗RESPONSE TO EXTERNAL OPPOSITION

For whosoever standeth firm and steadfast in this holy, this glorious, and exalted Revelation, such power shall be given him as to enable him to face and withstand all that is in heaven and on earth. Of this God is Himself a witness.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CLIV

It is incumbent upon all men, each according to his ability, to refute the arguments of those that have attacked the Faith of God. Thus hath it been decreed by Him Who is the All-Powerful, the Almighty. He that wisheth to promote the Cause of the one true God, let him promote it through his pen and tongue, rather than have recourse to sword or violence. We have, on a previous occasion, revealed this injunction, and We now confirm it, if ye be of them that comprehend. By the righteousness of Him Who, in this Day, crieth within the inmost heart of all created things: “God, there is none other God besides Me!” If any man were to arise to defend, in his writings, the Cause of God against its assailants, such a man, however inconsiderable his share, shall be so honored in the world to come that the Concourse on high would envy his glory.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CLIV

However, it behooveth the writers thereof to be purged from the promptings of evil passions and desires and to be attired with the raiment of justice and equity. They should inquire into situations as much as possible and ascertain the facts, then set them down in writing.

Bahá’u’lláh, Ṭ arázát (Ornaments), The sixth Ṭ aráz, in Tablets of Bahá’u’lláh Revealed After the Kitab-i-Aqdas (Wilmette: Bahá’í

Publishing Trust, 1988), pp. 39-40

Thou hast written that one of the friends hath composed a treatise. This was mentioned in the Holy Presence, and this is what was revealed in response: Great care should be exercised that whatever is written in these days doth not cause dissension, and invite the objection of the people. Whatever the friends of the one true

God say in these days is listened to by the people of the world. It hath been revealed in the Lawḥ -i- Ḥikmat:

“The unbelievers have inclined their ears towards us in order to hear that which might enable them to cavil against God, the Help in Peril, the Self-Subsisting.” Whatever is written should not transgress the bounds of tact and wisdom, and in the words used there should lie hid the property of milk, so that the children of the world may be nurtured therewith, and attain maturity. We have said in the past that one word hath the influence of spring and causeth hearts to become fresh and verdant, while another is like unto blight which causeth the blossoms and flowers to wither. God grant that authors among the friends will write in such a way as would be acceptable to fair-minded souls, and not lead to cavilling by the people.

Bahá’u’lláh, cited in a letter written on behalf of the Universal House of Justice, dated July 18, 1979, to an individual believer, in Extracts from the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá and from the Letters of Shoghi Effendi and the Universal House of Justice on Scholarship: Prepared by the Research Department of the Universal House of Justice , no. 68

Oye the sincere loved ones of the Abhá Beauty! In these days the Cause of God, the world over, is fast growing in power and, day by day, is spreading further and further to the utmost bounds of the earth. Its enemies, therefore, from all the kindreds and peoples of the world, are growing aggressive, malevolent, envious and bitterly hostile. It is incumbent upon the loved ones of God to exercise the greatest care and prudence in all things, whether great or small, to take counsel together and unitedly resist the onslaught of the stirrers up of strife and the movers of mischief. They must endeavor to consort in a friendly spirit with everyone, must follow moderation in their conduct, must have respect and consideration one for another and show loving-kindness and tender regard to all the peoples of the world. They must be patient and long-suffering, that they may grow to become the divine magnets of the Abhá Kingdom and acquire the dynamic power of the hosts of the realm on high.

The fleeting hours of man’s life on earth pass swiftly by and the little that still remaineth shall come to an end, but that which endureth and lasteth for evermore is the fruit that man reapeth from his servitude at the Divine Threshold. Behold the truth of this saying, how abundant and glorious are the proofs thereof in the world of being!

The glory of glories rest upon the people of Bahá!

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 194

Should ever his book secure widespread circulation in the West, should it ever confuse the mind of the misinformed and stranger, I have no doubt that the various Bahá’í National Spiritual Assemblies, throughout the Western world, will with the wholehearted and sustained support of local Assemblies and individual believers arise with heart and soul for the defence of the impregnable stronghold of the Cause of God, for the vindication of the sacredness and sublimity of the Bahá’í Teachings, and for the condemnation, in the eyes of those who are in authority, of one who has so basely dared to assail, not only the tenets, but the holy person of the recognized Founder of an established and world-wide Faith.
Shoghi Effendi, from a letter dated October 17, 1927, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 139

Obedient to these repeated injunctions, mindful of these glowing promises, conscious of the sublimity of their calling, spurred on by the example which ‘Abdu’l‑Bahá Himself had set, undismayed by His sudden removal from their midst, undaunted by the attacks launched by their adversaries from within and from without, His followers in both the East and in the West arose, in the full strength of their solidarity, to promote, more vigorously than ever before, the international expansion of their Faith, an expansion which was now to assume such proportions as to deserve to be recognized as one of the most significant developments in the history of the first Bahá’í century.
Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1974), pp. 377-378

We cannot believe that as the Movement grows in strength, in authority and in influence, the perplexities and the sufferings it has had to contend with in the past will correspondingly decrease and vanish. Nay, as it grows from strength to strength, the fanatical defendants of the strongholds of orthodoxy, whatever be their denomination, realizing the penetrating influence of this growing Faith, will arise and strain every nerve to extinguish its light and discredit its name.

Dearly beloved friends, upon us devolves the supreme obligation to stand by His side, to fight His battles and to win His victory. May we prove ourselves worthy of this trust.
Shoghi Effendi, from a letter dated February 12, 1927, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 123

But after I leave, some people may arise in opposition, heaping persecutions upon you in their bitterness, and in the newspapers there may be articles published against the Cause. Rest ye in the assurance of firmness. Be well poised and serene, remembering that this is only as the harmless twittering of sparrows and that it will soon pass away….

Therefore, my purpose is to warn and strengthen you against accusations, criticisms, revilings and derision in newspaper articles or other publications. Be not disturbed by them. They are the very confirmation of the Cause, the very source of upbuilding to the Movement. May God confirm the day when a score of ministers of the churches may arise and with bared heads cry at the top of their voices that the Bahá’ís are misguided. I would like to see that day, for that is the time when the Cause of God will spread. Bahá’u’lláh has pronounced such as these the couriers of the Cause. They will proclaim from pulpits that the Bahá’ís are fools, that they are a wicked and unrighteous people, but be ye steadfast and unwavering in the Cause of God. They will spread the message of Bahá’u’lláh.

‘Abdu'l-Bahá, The Promulgation of Universal Peace , no. 127

The friends should, therefore, not assume an attitude of mere resignation in the face of persecutions. They should rather welcome them, and utilize them as means for their own spiritual uplift and also for the promotion of the Cause. As the Faith grows stronger and attracts the serious attention and consideration of the world outside, the friends must expect a similar, if not a greater, increase in the forces of opposition which from every direction, both secular and religious, will be massed to undermine the basis of its existence. The final outcome of such a struggle, which will be surely gigantic, is clear to us believers. A Faith born of God and guided by His Divine and all-pervasive spirit cannot but finally triumph and firmly establish itself, no matter how persistent and insidious the forces with which it has to contend. The friends should be confident, and act with the utmost wisdom and moderation, and should particularly abstain from any provocative act. The future is surely theirs.
Letter written on behalf of Shoghi Effendi, dated June 24, 1936, to an individual believer, in Lights of Guidance , no. 1380

The matter of refuted attacks and criticisms directed against the Cause through the press is ... one which devolves on the N. S. A. to consider. This body, whether directly or through the agency of its committees, should decide as to the advisability of answering such attacks, and also should carefully examine and pass upon any statements which the friends wish to send to the press to this effect. Only through such supervision and control of all Bahá’í press activities can the friends hope to avoid confusion and misunderstanding ...
Letter written on behalf of Shoghi Effendi, dated September 28, 1938, to an individual believer, in Lights of Guidance , no. 1379

In correcting misrepresentations of the Faith made by those who are hostile to it, our obligation is to set forth Bahá’u’lláh’s teachings cogently and courteously, but firmly, supporting them with rational proofs. Once this has been done, the challenge rests with our hearers, whatever their interests or motivations, to consider our responses in this same spirit of courtesy and objectivity. For Bahá’ís to go further than this, by engaging in acrimonious debate, much less by reflecting on the character of others, would be to cross the line that separates legitimate defense of the Faith from contention.

Because circumstances differ so widely, the responsibility must rest on each individual believer to determine, on the basis of the specific situation, where that line applies.
Letter written on behalf of the Universal House of Justice, dated November 22, 1999, to an individual

Where opposition chooses to assail the Faith on points where scholarly expertise in a particular field is required, the challenge to respond falls directly on those believers who are thus qualified, and the Bahá’í community is fortunate in having the human resources necessary to this purpose. For discussions that are of a more general nature, a wider number of the friends will be in a position to provide helpful comment. While the initiative in all such matters rests primarily with the individual believer, the institutions of the Faith are in a position to offer guidance on how the Faith’s interests can best be served. Indeed, where discussions of this kind have a direct and immediate impact on the perception of the Faith among the non-Bahá’í public, the Guardian has emphasized the importance of the friends’ seeking “the guidance and approval of the National Spiritual Assembly” in all attempts to counter open attacks on the Cause.
Letter written on behalf of the Universal House of Justice, dated November 22, 1999, to an individual

Your desire to protect the integrity of the teachings online is warmly acknowledged. Although the primary responsibility for coordinating actions to protect the Bahá’í community from the misrepresentations of its detractors and the attacks of its assailants lies with the institutions of the Faith, the individual believer can contribute to this field of endeavour. However, such individual contributions are best made after consultation with the institutions and the receipt of necessary guidance. Naturally, any such efforts would be conducted in a manner that preserves the dignity of the Faith, including the avoidance of becoming involved in contention and debate. In this light, you are encouraged to turn for advice to your Auxiliary Board member for Protection….

Finally, with regard to engaging with Covenant-breakers and other opponents of the Faith online, when the friends come across websites and blogs maintained by individuals who aim to undermine the credibility of the Faith or whose words are so obviously at variance with the essence of the teachings, they are advised to ignore them and not call attention to them. They are also advised not to attempt to engage in discussions and debates on such sites, for such exchanges inevitably prove to be fruitless, and it is more constructive to devote one’s energies in other directions, such as contributing to the community-building efforts.
Letter written on behalf of the Universal House of Justice, dated February 9, 2022, to an individual believer

Protection of the Cause — Ch. 9

External Issues — Social Media and Internet Use — Ch. 14

🔗TRIUMPH OF THE CAUSE OF GOD

The people of the world have grievously erred, for they fondly imagine that they can exterminate the Cause of God, that they would be able to extinguish His effulgent light, and to put out His heavenly lamps. Vain indeed are their imaginings. I swear by the righteousness of God that the more they endeavor to quench His Light, the brighter will it shine, and the more they strive to smother its flame, the fiercer will it burn. God’s invincible Will far transcendeth their devices, and His Purpose is supreme above all human desires, inasmuch as all that is in the heavens and all that is on the earth have been called into being through a single holy breeze—the Word of His command—wafted from His presence, and all shall be brought to naught through but one letter of His. From time immemorial He hath been established upon the seat of His sovereignty and through eternity will He continue to occupy the inaccessible heights of His glory. Every created thing is impotent before the evidences of His invincible might, and all beings fade into utter nothingness when confronted with the revelation of His awesome majesty.

Bahá’u’lláh, in Fire and Light , a compilation prepared by the Universal House of Justice first published in 1986, no. X

Whatsoever occurreth in the world of being is light for His loved ones and fire for the people of sedition and strife. Even if all the losses of the world were to be sustained by one of the friends of God, he would still profit thereby, whereas true loss would be born by such as are wayward, ignorant and contemptuous.... The friends of God shall win and profit under all conditions, and shall attain true wealth. In fire they remain cold, and from water they emerge dry. Their affairs are at variance with the affairs of men. Gain is their lot, whatever the deal. To this testifieth every wise one with a discerning eye, and every fair-minded one with a hearing ear.

Bahá’u’lláh, from a Tablet—translated from the Persian, in Crisis and Victory: Compiled by the Research Department of the Universal

House of Justice , no. 47

And now, if you act in accordance with the teachings of Bahá’u’lláh, you may rest assured that you will be aided and confirmed. You will be rendered victorious in all that you undertake, and all the inhabitants of the earth will be unable to withstand you. You are conquerors, because the power of the Holy Spirit assisteth you. Above and beyond all physical and phenomenal forces, the Holy Spirit itself shall aid you.

‘Abdu'l-Bahá, in Star of the West, Vol. 8 . no. 8, August 1, 1917, in The Compilation of Compilations, Vol. I , no. 309

Soon will the Western regions become as radiant as the horizons of the East, and the Sun of Truth shine forth with a refulgence that will cause the darkness of error to fade away and vanish. Great is the multitude who will rise up to oppose you, who will oppress you, heap blame upon you, rejoice at your misfortunes, account you people to be shunned, and visit injury upon you; yet shall your heavenly Father confer upon you such spiritual illumination that ye shall become even as the rays of the sun which, as they chase away the sombre clouds, break forth to flood the surface of the earth with light. It is incumbent upon you, whensoever these tests may overtake you, to stand firm, and to be patient and enduring. Instead of repaying like with like, ye should requite opposition with the utmost benevolence and loving-kindness, and on no account attach importance to cruelties and injuries, but rather regard them as the wanton acts of children. For ultimately the radiance of the Kingdom will overwhelm the darkness of the world of being, and the holy, exalted character of your aims will become unmistakably apparent. Nothing shall remain concealed: the olive oil, though stored within the deepest vault, shall one day burn in brightness from the lamp atop the beacon. The small shall be made great, and the powerless shall be given strength; they that are of tender age shall become the children of the Kingdom, and those that have gone astray shall be guided to their heavenly home.

‘Abdu'l-Bahá, from a Tablet—translated from the Persian, in Crisis and Victory: Compiled by the Research Department of the Universal House of Justice , no. 49

Publishing Trust, 1974, 1995 printing), pp. 60–61

The administrative strongholds of a Faith, bound to be subjected on the one hand, to a severe spiritual challenge from within, through the inevitable impact of these devastating influences on its infant strength, and, on the other, to the onslaught of ecclesiastical leaders, the traditional defenders of religious orthodoxy from without, must be multiplied and reinforced for the purpose of warding off the inevitable attacks of the assailants, of vindicating the ideals and principles which animate their defenders, and of ensuring the ultimate victory and ascendency of the Faith itself over the nefarious elements seeking to undermine it from within, and its powerful detractors aiming at its extinction from without.
Shoghi Effendi, Citadel of Faith (Wilmette: Bahá’í Publishing Trust, 2014), p. 154

From the record of its tumultuous history ... there emerges ... the supreme truth that with every fresh outbreak of hostility to the Faith, whether from within or from without, a corresponding measure of outpouring grace, sustaining its defenders and confounding its adversaries, has been providentially released, communicating a fresh impulse to the onward march of the Faith, while this impetus, in its turn, would, through its manifestations, provoke fresh hostility in quarters heretofore unaware of its challenging implications—this increased hostility being accompanied by a still more arresting revelation of Divine Power and a more abundant effusion of celestial grace, which, by enabling the upholders of that Faith to register still more brilliant victories, would thereby generate issues of still more vital import and raise up still more formidable enemies against a Cause that cannot but, in the end, resolve those issues and crush the resistance of those enemies, through a still more glorious unfoldment of its inherent power.
Shoghi Effendi, in This Decisive Hour: Messages from Shoghi Effendi to the North American Bahá'ís: 1932-1946 , par. 85.10

Whatever may befall this infant Faith of God in future decades or in succeeding centuries, whatever the sorrows, dangers and tribulations which the next stage in its world-wide development may engender, from whatever quarter the assaults to be launched by its present or future adversaries may be unleashed against it, however great the reverses and setbacks it may suffer, we, who have been privileged to apprehend, to the degree our finite minds can fathom, the significance of these marvelous phenomena associated with its rise and establishment, can harbor no doubt that what it has already achieved in the first hundred years of its life provides sufficient guarantee that it will continue to forge ahead, capturing loftier heights, tearing down every obstacle, opening up new horizons and winning still mightier victories until its glorious mission, stretching into the dim ranges of time that lie ahead, is totally fulfilled.
Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1974), p. 412 iewed in the light of past experience, the inevitable result of such futile attempts, however persistent and malicious they may be, is to contribute to a wider and deeper recognition by believers and unbelievers alike of the distinguishing features of the Faith proclaimed by Bahá’u’lláh. These challenging criticisms, whether or not dictated by malice, cannot but serve to galvanize the souls of its ardent supporters, and to consolidate the ranks of its faithful promoters. They will purge the Faith from those pernicious elements whose continued association with the believers tends to discredit the fair name of the Cause, and to tarnish the purity of its spirit. We should welcome, therefore, not only the open attacks which its avowed enemies persistently launch against it, but should also view as a blessing in disguise every storm of mischief with which they who apostatize their faith or claim to be its faithful exponents assail it from time to time. Instead of undermining the Faith, such assaults, both from within and from without, reinforce its foundations, and excite the intensity of its flame.
Shoghi Effendi, from a letter dated March 21, 1930, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), p. 16

That the Cause of God should, in the days to come, witness many a challenging hour and pass through critical stages in preparation for the glories of its promised ascendancy in the new world has been, time and again, undeniably affirmed by our departed Master, and is abundantly proved to us all by its heroic past and turbulent history. And yet, if it is the lot of the chosen ones of God, the people of Bahá, to face adversity and suffer tribulation before achieving ultimate victory, are we to believe that whatever befalls us is divinely ordained, and in no wise the result of our faint-heartedness and negligence?
Shoghi Effendi, from a letter dated February 23, 1924, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), pp. 60-61

🔗10. UPHOLDING BAHÁ’Í LAW AND ADMINISTERING JUSTICE

🔗NATURE AND PURPOSE OF DIVINE LAW

JUSTICE AND RECTITUDE OF CONDUCT

🔗IMPORTANCE OF OBEYING DIVINE LAW

TWIN DUTIES OF RECOGNITION AND OBEDIENCE ARE INSEPARABLE

OBEDIENCE ESSENTIAL FOR SPIRITUAL GROWTH AND HAPPINESS

OBEDIENCE BRINGS PROTECTION AND TRUE FREEDOM

OBEDIENCE ESSENTIAL FOR TRIUMPH OF THE CAUSE

OBEDIENCE DEMONSTRATES COURAGE AND DEPTH OF FAITH

Waywardness Affects Own Inner Life, Tests Faith of Fellow Believers, Repels Others

🔗ASSEMBLY’S TWOFOLD RESPONSIBILITY TO EDUCATE ON AND APPLY BAHÁ’Í LAW

ASSEMBLY’S ROLE PRIMARILY EDUCATIVE

🔗ASSEMBLY’S RESPONSIBILITY TO ADMINISTER JUSTICE

DISTINGUISH WHICH LAWS ASSEMBLY HAS DUTY TO ENFORCE

ASSEMBLY’S RESPONSIBILITY TO PROTECT THE COMMUNITY

Report Violations of Civil or Criminal Law

WHEN AN INDIVIDUAL’S MISCONDUCT SHOULD BE REPORTED TO THE ASSEMBLY

RESPONDING TO CRITICISM OF ASSEMBLY DECISIONS

HANDLING DISPUTES

The Assembly’s Role and Reference to Civil Courts

Business and Financial Disputes

Disputes Regarding Personal Matters

Disputes Regarding Divisive Social Issues

INDIVIDUAL’S RIGHT TO APPEAL ASSEMBLY DECISIONS

Handling Appeals

Second Party Appeals

May Be Preferable for Individual to Drop Appeal

🔗RESPONDING TO VIOLATIONS OF BAHÁ’Í LAW

GENERAL PRINCIPLES

Assembly’s Attitude in Upholding Laws

Preserving Confidentiality

Divine Justice Encompasses Due Process

Ascertaining the Facts

Consulting with Individuals for Purposes of Fact-Gathering

Responding to Allegations of Sexual Abuse

Assembly’s Response Determined by Merits of Case and Particular Circumstances

Misconduct by Iranian Refugees

Ignorance of the Law

One-Time Offenses

Temporary Restrictions

Believer Cannot Withdraw to Avoid Bahá’í Law

Tone of Communications

REMOVAL OF ADMINISTRATIVE PRIVILEGES

Only National Spiritual Assembly May Remove or Restore Privileges

Submission of Recommendations to the National Spiritual Assembly

Meaning of Loss of Administrative Privileges

Sanctions Applied to Youth

Partial Sanctions

Announcing the Loss of Administrative Privileges

Attitude of Community toward Those Deprived

RESTORATION OF ADMINISTRATIVE PRIVILEGES

Expression of Repentance

🔗BEHAVIORS SUBJECT TO SANCTIONS

Pregnancy or Birth out of Wedlock

USE OF ALCOHOL

Owning or Managing a Business Selling Alcohol

Serving Alcohol

DRUGS

GAMBLING, LOTTERIES, AND BETTING

BACKBITING, GOSSIPING, AND FAULT-FINDING

IRRESPONSIBLE BEHAVIOR

Dishonest Behavior

Abuse of Hospitality

MEMBERSHIP IN CERTAIN ORGANIZATIONS

Political Parties

Administrative Work and Appointive Posts

Trade Unions

Other Religions or Religious Organizations

Secret Societies

CRIMINAL OFFENSES

Assembly Must Be Careful to Conform to Civil Law

Abuse

Orders of Protection

Robbery, Theft

WHEN SELF-DEFENSE IS APPROPRIATE

Possession of Firearms

🔗ASSEMBLY TO EDUCATE ON ALL LAWS AND ORDINANCES

OBLIGATORY PRAYER AND FASTING

Obligatory Prayer

Prayer

The Bahá’í Fast

Exemptions from Fasting

Smoking in Relation to the Fast

GREATEST NAME, REPETITION 95 TIMES DAILY

DAILY READING OF SACRED WRITINGS

DEBTS

ḤUQÚQU’LLÁH, THE RIGHT OF GOD

What Is

Ḥuqúqu’lláh?

Role of Local Spiritual Assembly in Relation to Ḥuqúqu’lláh

Making

Ḥuqúqu’lláh Payments

PILGRIMAGE

Permission Required for Visiting Israel

WILLS

General Principles for the Writing and Execution of a Will

Separate Copy of Instructions for Disposition of Remains and Burial Are Advised

Role of Local Assembly in Relation to Wills

Intestacy

🔗LAWS NOT CURRENTLY BINDING ON WESTERN BELIEVERS

10. UPHOLDING BAHÁ’Í LAW AND ADMINISTERING JUSTICE

🔗NATURE AND PURPOSE OF DIVINE LAW

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. Bahá’u’lláh, Kitáb-i-Aqdas , par. 5

They whom God hath endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples. Bahá’u’lláh, Kitáb-i-Aqdas , par. 2

Whenever My laws appear like the sun in the heaven of Mine utterance, they must be faithfully obeyed by all, though My decree be such as to cause the heaven of every religion to be cleft asunder. He doth what He pleaseth. He chooseth; and none may question His choice. Whatsoever He, the Well-Beloved, ordaineth, the same is, verily, beloved.

Bahá’u’lláh, Kitáb-i-Aqdas , par. 7

Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men. Bahá’u’lláh, Kitáb-i-Aqdas , par. 99

[T] he Manifestation of God acts with consummate wisdom, and human minds may be incapable of grasping the hidden wisdom of certain matters. Therefore, whatsoever the universal Manifestation of God says and does is the very essence of wisdom and conformable to reality.

‘Abdu’l-Bahá, Some Answered Questions , Part 3:45, par. 7

The Laws of God are not imposition of will, or of power, or pleasure, but the resolutions of truth, reason and justice. ‘Abdu’l-Bahá, Paris Talks , Part 2, sec. 47

[T] hese laws, no matter the subject with which they deal, serve the manifold purposes of bringing tranquillity to human society, raising the standard of human behavior, increasing the range of human understanding, and spiritualizing the life of each and all. Throughout, it is the relationship of the individual soul to God and the fulfillment of its spiritual destiny that is the ultimate aim of the laws of religion. “Think not,” is Bahá’u’lláh’s own assertion, “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.” ….

As to the laws themselves, a careful scrutiny discloses that they govern three areas: the individual’s relationship to God, physical and spiritual matters which benefit the individual directly, and relations among individuals and between the individual and society.
The Universal House of Justice, in the introduction to the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1993), pp. 3-4

Far from allowing themselves to be acculturated to the standards of society, … Bahá’ís are called upon to be the vanguard and champions of a new civilization. The important issues you raise, therefore, need to be considered not only in the context of the current condition of society but also in light of the nature of Bahá’u’lláh’s laws and teachings and the responsibilities shouldered by every one of His followers, as well as by the community and the institutions of the Faith—this, if the potential to achieve His purpose for humanity is to be realized. …

“The object of every Revelation”, Bahá’u’lláh declares, is “to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions.” His appearance signals the emergence of “a race of men the nature of which is inscrutable to all save God”, a race that will be purified “from the defilement of idle fancies and corrupt desires” and that will manifest “the signs of His sovereignty and might upon earth.” The teachings of Bahá’u’lláh provide “such means as lead to the elevation, the advancement, the education, the protection and the regeneration of the peoples of the earth”. Thus, enshrined in His Revelation is a pattern for future society, radically different from any established in the past, and the promotion of His laws and exhortations constitutes an inseparable part of the effort to lay the foundations of such a society.
Letter written on behalf of the Universal House of Justice, dated April 19, 2013, to a small group of individual believers

🔗JUSTICE AND RECTITUDE OF CONDUCT

O Son of Spirit! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest

Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.

Bahá’u’lláh, The Hidden Words of Bahá’u’lláh , from the Arabic no. 2

Know verily that the essence of justice and the source thereof are both embodied in the ordinances prescribed by Him Who is the Manifestation of the Self of God amongst men, if ye be of them that recognize this truth. He doth verily incarnate the highest, the infallible standard of justice unto all creation.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. LXXXVIII

‘Abdu’l-Bahá, The Secret of Divine Civilization (Wilmette: Bahá’í Publishing Trust, 1990), p. 39

Justice consists in rendering to each his due. ‘Abdu’l-Bahá, Some Answered Questions , Part 5: Miscellaneous Subjects: no. 76

- Bah á in His addresses, and to the laws and ordinances revealed by Bah á’ u ’ ll á h in His Most Holy Book. It must be demonstrated in the impartiality of every defender of the Faith against its enemies, in his fair-mindedness in recognizing any merits that enemy may possess, and in his honesty in discharging any obligations he may have towards

him…. It must be made the hallmark of that numerically small, yet intensely dynamic and highly responsible body of the elected national representatives of every Bahá’í community….

So great and transcendental is this principle of Divine justice, a principle that must be regarded as the crowning distinction of all Local and National Assemblies…, that Bahá’u’lláh Himself subordinates His personal inclination and wish to the all-compelling force of its demands and implications. “God is My witness!” He thus explains, “were it not contrary to the Law of God, I would have kissed the hand of My would-be murderer, and would cause him to inherit My earthly goods. I am restrained, however, by the binding Law laid down in the Book, and am Myself bereft of all worldly possessions.” “Know thou, of a truth,” He significantly affirms, “these great oppressions that have befallen the world are preparing it for the advent of the Most Great Justice.” “Say,” He again asserts, “He hath appeared with that Justice wherewith mankind hath been adorned, and yet the people are, for the most part, asleep.” “The light of men is Justice,” He moreover states, “Quench it not with the contrary winds of oppression and tyranny. The purpose of justice is the appearance of unity among men.” “No radiance,” He declares, “can compare with that of justice. The organization of the world and the tranquillity of mankind depend upon it.” “O people of God!” He exclaims, “That which traineth the world is Justice, for it is upheld by two pillars, reward and punishment. These two pillars are the sources of life to the world.” “Justice and equity,” is yet another assertion, “are two guardians for the protection of man. They have appeared arrayed in their mighty and sacred names to maintain the world in uprightness and protect the nations.” “Bestir yourselves, O people,” is His emphatic warning, “in anticipation of the days of Divine justice, for the promised hour is now come. Beware lest ye fail to apprehend its import, and be accounted among the erring.” “The day is approaching,” He similarly has written, “when the faithful will behold the daystar of justice shining in its full splendor from the dayspring of glory.” “The shame I was made to bear,” He significantly remarks, “hath uncovered the glory with which the whole of creation had been invested, and through the cruelties I have endured, the daystar of justice hath manifested itself, and shed its splendor upon men.” “The world,” He again has written, “is in great turmoil, and the minds of its people are in a state of utter confusion. We entreat the Almighty that He may graciously illuminate them with the glory of His Justice, and enable them to discover that which will be profitable unto them at all times and under all conditions.” And again, “There can be no doubt whatever that if the daystar of justice, which the clouds of tyranny have obscured, were to shed its light upon men, the face of the earth would be completely transformed.”

“God be praised!” ‘Abdu’l - Bah á , in His turn, exclaims, “ The sun of justice hath risen above the horizon of Bahá’u’lláh. For in His Tablets the foundations of such a justice have been laid as no mind hath, from the beginning of creation, conceived.” “The canopy of existence,” He further explains, “resteth upon the pole of justice, and not of forgiveness, and the life of mankind dependeth on justice and not on forgiveness.”

Small wonder, therefore, that the Author of the Bahá’í Revelation should have chosen to associate the name and title of that House, which is to be the crowning glory of His administrative institutions, not with forgiveness but with justice, to have made justice the only basis and the permanent foundation of His Most Great Peace, and to have proclaimed it in His Hidden Words as “the best beloved of all things” in His sight. It is to the American believers, particularly, that I feel urged to direct this fervent plea to ponder in their hearts the implications of this moral rectitude, and to uphold, with heart and soul and uncompromisingly, both individually and collectively, this sublime standard—a standard of which justice is so essential and potent an element.
Shoghi Effendi, The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), pp. 23-29

Fostering the Spiritual Health and Vitality of the Community — Ch. 3

Assembly’s Responsibility to Administer Justice — Ch. 10

🔗IMPORTANCE OF OBEYING DIVINE LAW TWIN DUTIES OF RECOGNITION AND OBEDIENCE ARE INSEPARABLE

The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof hath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration.
Bahá'u'lláh, Kitáb-i-Aqdas , par. 1

Hath the Blessed Beauty instituted this Covenant and Testament in order to exact obedience from all, or to bring about disobedience? If the latter is intended, then we have nothing to say; but if obedience and compliance are the goal, the wavering will lead to utter loss, and disobedience and waywardness are grievous error.

‘Abdul-Bahá, Additional Tablets, Extracts and Talks , no. 107

Just as there are laws governing our physical lives, requiring that we must supply our bodies with certain foods, maintain them within a certain range of temperatures, and so forth, if we wish to avoid physical disabilities, so also there are laws governing our spiritual lives. These laws are revealed to mankind in each age by the Manifestation of God, and obedience to them is of vital importance if each human being, and mankind in general, is to develop properly and harmoniously. Moreover, these various aspects are interdependent. If an individual violates the spiritual laws for his own development he will cause injury not only to himself but to the society in which he lives. Similarly, the condition of society has a direct effect on the individuals who must live within it.
The Universal House of Justice, from a letter dated February 6, 1973, to all National Spiritual Assemblies

To recognize Bahá’u’lláh is to have faith in His authority to make the judgements necessary to guide the progress of humanity through the course of the dispensation.
Letter written on behalf of the Universal House of Justice, dated December 22, 2009, to an individual believer

…. When science and religion appear to be in conflict, it may be that we do not understand true science or do not understand true religion. Scientific truth does not encompass every claim or theory asserted in the name of science. Just as there is a fundamental difference between Divine Revelation itself and the understanding that believers have of it, so also there is a basic distinction between scientific fact and reasoning on the one hand and the conclusions or theories of scientists on the other. There is, and can be, no conflict between true religion and true science: true religion is revealed by God, while it is through true science, according to the Bahá’í teachings, that the mind of man discovers the realities of things, becomes aware of their properties and effects, their characteristics and conditions, and comprehends the abstract by the aid of the concrete.
Letter written on behalf of the Universal House of Justice, dated May 12, 2020, to an individual believer

A Bahá’í’s duty to pursue an unfettered search after truth should lead him to understand the Teachings as an organic, logically coherent whole, should cause him to examine his own ideas and motives, and should enable him to see that adherence to the Covenant, to which he is a party, is not blind imitation but conscious choice, freely made and freely followed.
Letter written on behalf of the Universal House of Justice, dated February 8, 1988, to an individual believer

🔗OBEDIENCE ESSENTIAL FOR SPIRITUAL GROWTH AND HAPPINESS

The ordinances of God have been sent down from the heaven of His most august Revelation. All must diligently observe them. Man’s supreme distinction, his real advancement, his final victory, have always depended, and will continue to depend upon them. Whoso keepeth the commandments of God shall attain everlasting felicity.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CXXXIII

Sharp must be thy sight…and adamant thy soul, and brass-like thy feet, if thou wishest to be unshaken by the assaults of the selfish desires that whisper in men’s breasts. This is the firm injunction which the Pen of the Most Great Name hath, by virtue of the Will of the Ancient King, been moved to reveal. Keep it as the apple of thine eye, and be thou of the thankful…Supremely lofty will be thy station, if thou remainest steadfast in the Cause of thy Lord. Towards Him are thy busy movements directed, and in Him is thy final resting-place.
Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh , no. CXV

Adherence to the Teachings of the Divine Educator refines the character and develops the potentialities with which each person is endowed; it liberates the individual and society from lower inclinations that give rise to the ills that afflict humanity.
Letter written on behalf of the Universal House of Justice, dated May 9, 2014, to an individual believer

In contrast to many contemporary conceptions, the Bahá’í teachings maintain that a person must rise above certain material aspects of human nature to develop and manifest inherent spiritual qualities that characterize his or her true self. The Sacred Texts contain laws and exhortations that, in many instances, redirect or restrict behaviors that arise from impulses, tendencies, and desires, whether inborn or acquired. Some of these are physical, while others are emotional or psychological. Yet, whatever their origin, it is through their regulation and control that the higher, spiritual nature is able to predominate and flourish. Those who are not Bahá’ís may have no cause to take into account such considerations. A Bahá’í, however, cannot set aside the implications of these teachings and must endeavor to respond to the best of his or her ability, though it be little by little and day by day.
Letter written on behalf of the Universal House of Justice, dated April 22, 2013, to an individual believer

In considering the effect of obedience to the laws on individual lives, one must remember that the purpose of this life is to prepare the soul for the next. Here one must learn to control and direct one's animal impulses, not to be a slave to them. Life in this world is a succession of tests and achievements, of falling short and of making new spiritual advances. Sometimes the course may seem very hard, but one can witness, again and again, that the soul who steadfastly obeys the laws of Bahá’u’lláh, however hard it may seem, grows spiritually, while the one who compromises with the law for the sake of his own apparent happiness is said to have been following a chimera: he does not attain the happiness he sought; he retards his spiritual advance and often brings new problems upon himself. ... Thus, by upholding Bahá’í law in the face of all difficulties we not only strengthen our own characters but influence those around us.
The Universal House of Justice, from a letter dated February 6, 1973, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 126.4, 126.6

🔗OBEDIENCE BRINGS PROTECTION AND TRUE FREEDOM

True liberty consisteth in man’s submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. ... The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth.

Bahá’u’lláh, Kitáb-i-Aqdas , par. 125

He delivered us from every heavy load and relieved us from every grievous burden. He enjoined upon us only laws, ordinances, and teachings that bestow life to the soul and cause it to draw nigh unto the Best-Beloved.

His laws all grant liberation rather than restriction; they confer freedom rather than limitation; they impart joy and radiance rather than constraint….

‘Abdu'l-Bahá, Light of the World , no. 32

There are three types of freedom. The first is divine freedom, which is one of the inherent attributes of the Creator for He is unconstrained in His will, and no one can force Him to change His decree in any matter whatsoever....

The second is the political freedom of Europeans, which leaves the individual free to do whatsoever he desires as long as his action does not harm his neighbour. This is natural freedom, and its greatest expression is seen in the animal world. Observe these birds and notice with what freedom they live. However much man may try, he can never be as free as an animal, because the existence of order acts as an impediment to freedom.

The third freedom is that which is born of obedience to the laws and ordinances of the Almighty. This is the freedom of the human world, where man severs his affections from all things. When he does so, he becomes immune to all hardship and sorrow. Wealth or material power will not deflect him from moderation and fairness, neither will poverty or need inhibit him from showing forth happiness and tranquility. The more the conscience of man develops, the more will his heart be free and his soul attain unto happiness. In the religion of God, there is freedom of thought because God, alone, controls the human conscience, but this freedom should not go beyond courtesy. In the religion of God there is no freedom of action outside the law of God. Man may not transgress this law, even though no harm is inflicted on one’s neighbor. …Freedom of thought should not transgress the bounds of courtesy, and actions, likewise, should be governed by the fear of God and the desire to seek His good pleasure.

‘Abdu’l-Bahá, quoted by the Universal House of Justice, from a letter dated February 8, 1988 to an individual believer

It is evident that, if the body and mind are to maintain good health, the laws that govern physical existence cannot be ignored. So, too, for any nation to function properly, there are certain social conventions and laws that, everyone accepts, must be followed. In the same way, there are laws and principles that govern our spiritual lives, and attention to them is of vital importance if the individual and society as a whole are to develop in a sound and harmonious manner. In recognizing the Manifestation of God for today, a believer also acknowledges that His laws and exhortations express truths about the nature of the human being and the purpose of existence; they raise human consciousness, increase understanding, lift the standard of personal conduct, and provide the means for society to progress. His teachings serve, then, to empower humanity; they are the harbinger of human happiness, whose call, far from compelling obedience to an arbitrary and dictatorial regimen of behaviour, leads to true freedom. “Were men to observe that which We have sent down unto them from the Heaven of Revelation,” Bahá’u’lláh states, “they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things.” “Think not that We have revealed unto you a mere code of laws,” He declares further, “Nay, rather, We have unsealed the choice Wine with the fingers of might and power.”
Letter written on behalf of the Universal House of Justice, dated April 19, 2013, to a small group of individual believers

🔗OBEDIENCE ESSENTIAL FOR TRIUMPH OF THE CAUSE

Say: From My laws the sweet-smelling savor of My garment can be smelled, and by their aid the standards of Victory will be planted upon the highest peaks. Bahá’u’lláh, Kitáb-i-Aqdas , par. 4

Be pure, O people of God, be pure; be righteous, be righteous.… Say: O people of God! That which can ensure the victory of Him Who is the Eternal Truth, His hosts and helpers on earth, have been set down in the sacred Books and Scriptures, and are as clear and manifest as the sun. These hosts are such righteous deeds, such conduct and character, as are acceptable in His sight. Whoso ariseth, in this Day, to aid Our Cause, and summoneth to his assistance the hosts of a praiseworthy character and upright conduct, the influence flowing from such an action will, most certainly, be diffused throughout the whole world.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CXXXI

Not until the dynamic love we cherish for Him is sufficiently reflected in its power and purity in all our dealings with our fellow-men, however remotely connected and humble in origin, can we hope to exalt in the eyes of a self-seeking world the genuineness of the all-conquering love of God. Not until we live ourselves the life of a true Bahá’í can we hope to demonstrate the creative and transforming potency of the Faith we profess. Nothing but the abundance of our actions, nothing but the purity of our lives and the integrity of our characters, can in the last resort establish our claim that the Bahá’í spirit is in this day the sole agency that can translate a long-cherished ideal into an enduring achievement.
Shoghi Effendi, from a letter dated November 24, 1924, in Bahá’í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 68

🔗OBEDIENCE DEMONSTRATES COURAGE AND DEPTH OF FAITH

Hold ye fast unto His statutes and commandments, and be not of those who, following their idle fancies and vain imaginings, have clung to the standards fixed by their own selves, and cast behind their backs the standards laid down by God.

Bahá’u’lláh, Kitáb-i-Aqdas , par. 17

It is often difficult for us to do things because they are so very different from what we are used to, not because the thing itself is particularly difficult. With you, and indeed most Bahá’ís, who are now, as adults, accepting this glorious Faith, no doubt some of the ordinances, like fasting and daily prayer, are hard to understand and obey at first. But we must always think that these things are given to all men for a thousand years to come. For Bahá’í children who see these things practiced in the home, they will be as natural and necessary a thing as going to church on Sunday was to the more pious generation of Christians. Bahá’u’lláh would not have given us these things if they would not greatly benefit us, and, like children who are sensible enough to realize their father is wise and does what is good for them, we must accept to obey these ordinances even though at first we may not see any need for them. As we obey them we will gradually come to see in ourselves the benefits they confer.
Letter written on behalf of Shoghi Effendi, dated March 16, 1949, to an individual believer, in Lights of Guidance , no. 1150

Man often lacks the understanding to fathom the wisdom of some of the ordinances which are not to his liking. It therefore becomes a matter of demonstration of the depth of his faith when he is faced with a divine command the wisdom and rationale of which he cannot at that time understand.
The Universal House of Justice, from a letter dated March 3, 1987, to an individual believer

The understanding about human beings today is heavily influenced by materialistic assumptions. Perspectives of social movements, leaders of thought, and the media are shaped by them. Even the findings of science are interpreted according to such prevalent cultural notions. It should not be surprising to find that certain aspects of the Teachings of the Faith may not conform to one’s personal understanding. “Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men,” Bahá’u’lláh states. “In this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed, while the measure of its weight should be tested according to its own standard, did ye but know it.” As you persevere in your efforts to resolve your concerns, you are encouraged to focus your attention principally on the proofs of the authority of Bahá’u’lláh. This process will be facilitated through prayer, study of the Writings, participation in Bahá’í community life, and identification of preconceived ideas which are derived from the standards and theories of current society. As the years go by and humanity’s understanding of the spiritual nature of the human being grows and develops, its view of many of the issues that are a cause of much uncertainty and contention today can be expected to change.
Letter written on behalf of the Universal House of Justice, dated December 22, 2009, to an individual believer

You have also asked how you should deal with the conflict you face in being a Bahá’í while struggling to appreciate certain aspects of the teachings, and you wonder whether you should withdraw from the Faith or simply acknowledge that on this point you have a different view. It can be helpful to consider that, on occasion, a believer may discover that a personal understanding differs to some degree from the teachings. How can it be otherwise, when our conceptions are forged in a social milieu that Bahá’u’lláh has come to radically transform? “An exact and thorough comprehension of so vast a system, so sublime a revelation, so sacred a trust,” Shoghi Effendi reminds us, “is for obvious reasons beyond the reach and ken of our finite minds.” A sensible approach is simply to recognize that the human mind is both finite and fallible and that acquiring spiritual insight and greater understanding is a gradual and ever-unfolding process that requires time, continued study, reflection on action, and consultation with others. This perspective is quite different, however, from contending with or attempting to change explicit provisions of the Faith. Humility is required, rather than an insistence that one’s personal views at any given time are correct. Thus, there is no reason why you should feel a need to withdraw from the Bahá’í community. Rather you are encouraged to keep an open mind and acknowledge, like every other Bahá’í, that there are elements of the Revelation that you are striving to understand more fully. This does not prevent you from showing forth unconditional love and support for your son.
Letter written on behalf of the Universal House of Justice, dated April 22, 2013, to an individual believer

🔗Waywardness Affects Own Inner Life, Tests Faith of Fellow Believers, Repels Others

Again and again Bahá’u’lláh stressed the importance of the believers’ living according to the Teachings. Whenever they fall short this not only affects their own inner lives but can test the faith of their fellow-believers and repel those who might otherwise be drawn to the Faith.
Letter written on behalf of the Universal House of Justice, dated July 24, 1973, to an individual believer

🔗ASSEMBLY’S TWOFOLD RESPONSIBILITY TO EDUCATE ON AND APPLY BAHÁ’Í LAW

[T] he Spiritual Assembly, both national and local, has a vital twofold responsibility. It should aim not only to apply the laws of Bahá'u'lláh with justice and firmness, but to increase the believers’ understanding of, and devotion to, these laws and principles and above all to raise their awareness of the significance of the Revelation. In this way, they will obey the laws not through fear of punishment but out of love for Bahá'u'lláh.
Letter written on behalf of the Universal House of Justice, dated May 20, 2012, to a National Spiritual Assembly

The first requirement that an Assembly must exercise in upholding the laws of the Faith in its jurisdiction lies in having a sound approach to the general education of the believers about the laws, and such educational efforts can be set within the context of the greater purpose of the Revelation to carry forward an ever-advancing civilization. In this way, the friends will obey the laws not through fear of punishment, but out of love for Bahá’u’lláh and an appreciation that these laws are conducive to their own spiritual and material development and to social well-being. While this approach—necessarily gradual and long- term—proceeds, Assemblies must use good judgement in applying the laws, bearing in mind their responsibility to lovingly and patiently educate new believers and younger generations within the Faith.

🔗ASSEMBLY’S ROLE PRIMARILY EDUCATIVE

As humanity passes through the age of transition in its evolution to a world civilization which will be illuminated by spiritual values and will be distinguished by its justice and its unity, the role of the Bahá’í community is clear: it must accomplish a spiritual transformation of its members, and must offer to the world a model of the society destined to come into being through the power of the Revelation of Bahá’u’lláh. Membership in the Bahá’í community is open to all who accept Bahá’u’lláh as the Manifestation of God, and who thereupon embark on the process of changing their conduct and refining their character. It is inevitable that this community will, at times, be subject to delinquent behavior of members whose actions do not conform to the standards of the Teachings. At such times, the institutions of the Faith will not hesitate to apply Bahá’í law with justice and fairness in full confidence that this Divine Law is the means for the true happiness of all concerned.

However, it should be recognized that the ultimate solution to the problems of humanity lies not in penalties and punishments, but rather in spiritual education and illumination. ‘Abdu’l-Bahá has written:

It is incumbent upon human society to expend all its forces on the education of the people, and to copiously water men’s hearts with the sacred streams that pour down from the Realm of the All-Merciful, and to teach them the manners of Heaven and spiritual ways of life, until every member of the community of man will be schooled, refined, and exalted to such a degree of perfection that the very committing of a shameful act will seem in itself the direst infliction and most agonizing of punishments, and man will fly in terror and seek refuge in his God from the very idea of crime, as something far harsher and more grievous than the punishment assigned to it.

It is toward this goal that the community of the Greatest Name is striving, aided and reinforced by the limitless power of the Holy Spirit.
Letter written on behalf of the Universal House of Justice, dated December 22, 2009, to an individual believer

It is hoped that, through your ongoing endeavours to educate the community in the laws of God, the friends in your country will increasingly come to appreciate the significance of obedience to these laws within the context of the greater purpose of the Revelation to carry forward an ever-advancing civilization. Bahá’ís should understand not only what it is they should do but why these actions are important for the spiritual health both of individuals and of society. Such efforts can also aim to help the believers recognize that the measures taken by the institutions of the Faith to apply the laws of Bahá’u’lláh with justice and firmness are ultimately intended to increase the believers’ understanding of, and devotion to, the laws and principles of the Faith; in this way, the friends are assisted in making the necessary adjustments to their lives and come to strive wholeheartedly to obey the laws not through fear of punishment but out of love for Bahá’u’lláh and as an essential response to the needs of the soul.
Letter written on behalf of the Universal House of Justice, dated December 16, 2014, to a National Spiritual Assembly

Helping the believers to meet high moral standards does not require prying into their private lives. The nature of this responsibility is essentially educative. The loving advice Board members offer Local Assemblies, on the one hand, and the warm fellowship they and their assistants cultivate with the friends, on the other, are ready means through which they are able to advance this educational process. The cumulative effect of these efforts, combined with the benefits the friends derive from formal courses, for instance those offered by the training institute, contributes greatly to the creation of healthy and vibrant local communities.

The Institution of the Counsellors, a document prepared by the Universal House of Justice (2001), p. 26

In discharging their educational responsibilities towards the body of the believers, the institutions of the Faith need to bear in mind how little is accomplished when their efforts are reduced to repeated admonitions or to dogmatic instruction in proper conduct. Rather should their aim be to raise consciousness and to increase understanding. Theirs is not the duty to pry into personal lives or to impose Bahá’í law on the individual but to create an environment in which the friends eagerly arise to fulfil their obligations as followers of Bahá'u'lláh, to uphold His law, and to align their lives with His teachings. The efforts of the institutions will bear fruit to the extent that the friends, especially those of the younger generation, find themselves immersed in the activities of a vibrant and growing community and feel confirmed in the mission with which Bahá'u'lláh has entrusted them.

The Local Assembly’s Relationships with the Individual and the Community — Local Assembly’s Relationship with the Community — Ch. 5

Protection of the Cause — Responsibility of the Institutions — Ch. 9

Assembly to Educate on All Laws and Ordinances — Ch. 10

Assembly’s Responsibility to Educate on Marriage and Family Life — Ch. 11

🔗ASSEMBLY’S RESPONSIBILITY TO ADMINISTER JUSTICE

As to the difference between that material civilization now prevailing, and the divine civilization which will be one of the benefits to derive from the House of Justice, it is this: material civilization, through the power of punitive and retaliatory laws, restraineth the people from criminal acts; and notwithstanding this, while laws to retaliate against and punish a man are continually proliferating, as ye can see, no laws exist to reward him...

Divine civilization, however, so traineth every member of society that no one, with the exception of a negligible few, will undertake to commit a crime. … They will become enamored of human perfections, and will consecrate their lives to whatever will bring light to the world and will further those qualities which are acceptable at the Holy Threshold of God.

[I]n a divine civilization, the individual is so conditioned that with no fear of punishment, he shunneth the perpetration of crimes, seeth the crime itself as the severest of torments, and with alacrity and joy, setteth himself to acquiring the virtues of humankind, to furthering human progress, and to spreading light across the world.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 105

[R] ectitude of conduct, with its implications of justice, equity, truthfulness, honesty, fair-mindedness, reliability, and trustworthiness, must distinguish every phase of the life of the Bahá’í community. “The companions of God,” Bahá’u’lláh Himself has declared, “are, in this day, the lump that must leaven the peoples of the world. They must show forth such trustworthiness, such truthfulness and perseverance, such deeds and character that all mankind may profit by their example.”.… “Equity,” He also has written, “is the most fundamental among human virtues. The evaluation of all things must needs depend upon it.”….

Such a rectitude of conduct must manifest itself, with ever-increasing potency, in every verdict which the elected representatives of the Bahá’í community, in whatever capacity they may find themselves, may be called upon to pronounce. …. It must reveal itself in the uncompromising adherence of all, whether young or old, to the clearly enunciated and fundamental principles laid down by ‘Abdu’l‑Bahá in His addresses, and to the laws and ordinances revealed by Bahá’u’lláh in His Most Holy Book.
Shoghi Effendi, The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), pp.. 23-28

[I] t should be realized that there is a distinction drawn in the Faith between the attitudes which should characterize individuals in their relationship to other people, namely, loving forgiveness, forbearance, and concern with one’s own sins, not the sins of others, and those attitudes which should be shown by the Spiritual Assemblies, whose duty is to administer the law of God with justice.
The Universal House of Justice, from a message dated February 6, 1973, to all National Spiritual Assemblies

Regarding the question of confidentiality, the believers should be educated to a deeper understanding of the value of their turning to their institutions for assistance with such problems, confident that by this means justice will prevail. Together with that, it is essential that the members of the Assemblies be fully aware of the obligation imposed upon them to avoid any leakage of information from the Assembly meeting to other believers who have no legitimate reason to be so informed.
The Universal House of Justice, from a letter dated April 12, 1990, to a National Spiritual Assembly

The aim of any Spiritual Assembly should be to develop a warm and loving relationship with the believers in its community, so that it can most effectively nurture and encourage them in the acquisition of a deeper understanding of the teachings, and can assist them to follow the Bahá’í principles in their personal conduct. The Assembly should aspire to being regarded by the members of the community as a loving parent, wise in its understanding of the varying degrees of maturity of those entrusted to its care, compassionate in dealing with the problems which arise as a result of any shortcomings, ever prepared to guide them to the correct path, and very patient as they strive to effect the necessary changes in their behavior. Such an approach is far removed from the harshly judgmental and punitive approach which so often characterizes the administration of law in the wider society. The Bahá’í application of justice, firmly rooted in spiritual principle and animated by the desire to foster the spiritual development of the members of the community, will increasingly be seen as a distinctive and highly attractive feature of the Revelation of Bahá’u’lláh.
The Universal House of Justice, from a letter dated December 9, 1991, to a National Spiritual Assembly

He urges you to do all you can to promote unity and love amongst the members of the community there, as this seems to be their greatest need. So often young communities, in their desire to administer the Cause, lose sight of the fact that these spiritual relationships are far more important and fundamental than the rules and regulations which must govern the conduct of community affairs.
Letter written on behalf of Shoghi Effendi, dated October 4, 1950, to an individual believer

🔗DISTINGUISH WHICH LAWS ASSEMBLY HAS DUTY TO ENFORCE

It would seem to be important to make clear to the friends that the “laws” of the Faith must be regarded in various lights. There are laws, ordinances, exhortations and principles, all of which are sometimes loosely referred to as “laws.” All are very important for the life of the community and the spiritual life of the individual, but they are applied differently. Some affect the society and the social relationships, and the Spiritual Assemblies are responsible for their enforcement. … Then there are those high ethical standards to which Bahá'u'lláh calls His followers, such as trustworthiness, abstention from backbiting, and so on; generally speaking, obedience to these is a matter for individual conscience, and the Assemblies should not pry into people’s lives to see whether or not they are following them; nevertheless, if a believer’s conduct falls so far below the standard set by Bahá'u'lláh that it becomes a flagrant disgrace and brings the name of the Faith into disrepute, the Assembly would have to intervene, to encourage the believer to correct his ways, to warn him of the consequences of continued misconduct, and possibly, if he does not respond, to deprive him of his administrative rights.

In other words, the friends should realize the importance of following all the teachings and not assume that merely because an offense is not punishable it is therefore less grave. Assemblies, on the other hand, should distinguish clearly between those laws which it is their duty to enforce, those which should be left strictly to the conscience of the individual, and those in which it may have to intervene if the misbehavior is blatant and injurious to the good name of the Faith ....
The Universal House of Justice, from a letter dated August 12, 1984, to an individual believer, in Messages from the Universal House of Justice, 1963–1986: The Third Epoch of the Formative Age , par. 405.2-3

🔗ASSEMBLY’S RESPONSIBILITY TO PROTECT THE COMMUNITY

The divinely ordained institution of the Local Spiritual Assembly operates at the first levels of human society and is the basic administrative unit of Bahá’u’lláh’s World Order. It is concerned with individuals and families whom it must constantly encourage to unite in a distinctive Bahá’í society, vitalized and guarded by the laws, ordinances and principles of Bahá’u’lláh’s Revelation. It protects the Cause of God; it acts as the loving shepherd of the Bahá’í flock.
The Universal House of Justice, from a message dated Naw-Rúz 1974, to the Bahá’ís of the World

One of the healing remedies Bahá’u’lláh has given to a sick world is the Assembly (which in future will become a House of Justice); its members have very sacred and heavy responsibilities … to steer the Community, to protect and assist its members ...
Letter written on behalf of Shoghi Effendi, dated June 30, 1949, to a National Spiritual Assembly, in The Local Spiritual Assembly: A

Compilation , prepared by the Research Department of the Universal House of Justice, no. 29

Regarding consultation: Any person can refer a matter to the Assembly for consultation whether the other party wishes to or not. In matters which affect the Cause the Assembly should, if it deems it necessary, intervene even if both sides don’t want it to, because the whole purpose of the Assemblies is to protect the Faith, the Communities and the individual Bahá’ís as well.
Letter written on behalf of Shoghi Effendi, dated October 17, 1944, to an individual believer, in The Local Spiritual Assembly: A

Compilation , prepared by the Research Department of the Universal House of Justice, no. 43

It is clear that the removal of voting rights is a serious action which an Assembly should take reluctantly when the circumstances require that the Bahá’í community or its reputation in the eyes of the public must be protected from the effects of an individual’s behavior, and where the authority of the laws of the Faith must be upheld.…

Turning now to your questions: you have enquired about believers convicted of an offense in the civil courts. As you know, the Bahá’í institutions do not have a responsibility to enforce the criminal laws of a nation, although they do quite properly exhort the believers to obedience to government, which includes obedience to its laws. Violations of criminal law are handled by the civil courts of a country and enforced by its civil administration. The fact that a believer has been charged with a criminal offense, or is suspected of having committed such an offense, or is convicted by the court, should not automatically result in the application of Bahá’í sanctions. Each case is to be considered on its own merits, and in the light of the aforementioned considerations pertaining to the effect on the Bahá’í community and its reputation.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

Operating Principles of the Local Spiritual Assembly — Balancing Openness and Confidentiality — Ch. 4

Protection of the Cause — Responsibility of the Institutions — Ch. 9

Assembly’s Two-Fold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Responding to Violations of Bahá’í Law — General Principles — Responding to Allegations of Sexual Abuse — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗Report Violations of Civil or Criminal Law

Reporting violations by Bahá'ís of civil or criminal law (particularly those that involve harm to others) to law enforcement or other public authorities or to Bahá'í institutions should not be viewed as damaging to the reputation of the Faith. Concealing misconduct does greater harm by undermining the fundamental principles of justice on which the Faith is based and depriving the community of the assurance of protection from misconduct. The reputation of the Faith is best served by demonstrating, both within and without the Bahá'í community, strict obedience to civil laws and an unswerving adherence to the principles of justice so clearly enshrined in the Revelation of Bahá'u'lláh

Believers who violate criminal or civil laws may be subject to Bahá'í administrative sanctions in addition to any civil or criminal penalties.

Behaviors Subject to Sanctions — Criminal Offenses — Assembly Must Be Careful to Conform to Civil Law — Ch. 10

🔗WHEN AN INDIVIDUAL’S MISCONDUCT SHOULD BE REPORTED TO THE ASSEMBLY

‘A bdu’l-Bahá does not permit adverse criticism of individuals by name in discussions among the friends, even if the one criticizing believes that he is doing so to protect the interests of the Cause. If the situation is of such gravity as to endanger the interests of the Faith, the complaint, as your National Spiritual Assembly has indicated, should be submitted to the Local Spiritual Assembly, or as you state to a representative of the institution of the Counsellors, for consideration and action. In such cases, of course, the name of the person or persons involved will have to be mentioned.
Letter written on behalf of the Universal House of Justice, dated September 23, 1975, to an individual

As humanity passes through the age of transition in its evolution to a world civilization that will be illuminated by spiritual values and will be distinguished by its justice and its unity, the role of the Bahá'í community is clear: it must accomplish a spiritual transformation of its members, and must offer to the world a model of the society destined to come into being through the power of the Revelation of Bahá’u’lláh. In this long and demanding process, it is inevitable that individual Bahá’ís will, at times, be subject to tests resulting from the fact that the behavior of their fellow-believers, new or old, does not fully conform to the standards of the Faith. When faced with such tests, one might reflect on the following words written on behalf of Shoghi Effendi to an individual believer: “The greater the patience, the loving understanding, and the forbearance the believers show toward each other and their short-comings, the greater will be the progress of the whole Bahá’í Community at large.”
Letter written on behalf of the Universal House of Justice, dated December 1, 1993, to an individual believer

The greatest need it seems everywhere inside the Cause is to impress upon the friends the need for love among them. There is a tendency to mix up the functions of the Administration and try to apply it in individual relationships, which is abortive, because the Assembly is a nascent House of Justice and is supposed to administer, according to the Teachings, the affairs of the Community. But individuals towards each other are governed by love, unity, forgiveness and a sin-covering eye. Once the friends grasp this they will get along much better, but they keep playing Spiritual Assembly to each other and expect the Assembly to behave like an individual.
Shoghi Effendi, Directives from the Guardian , p. 42

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

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

If a believer faced with knowledge of another Bahá’ís conduct is unsure what course to take, he can, of course, always consult his Local Spiritual Assembly for advice. If, for some reason, he is reluctant at that stage to inform his Spiritual Assembly, he can consult an Auxiliary Board member or assistant.
Letter written on behalf of the Universal House of Justice, dated February 20, 1977, to an individual believer

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

Obviously lying and backbiting among the friends are prohibited most categorically in the Faith, but when a friend is reporting to the Assembly on a matter … in the community, the act in itself is not backbiting. Indeed, the believer is doing his duty by reporting the matter to the Assembly. Sometimes, when such a report is given to the Assembly, the person reporting may be bound by a promise of confidentiality not to reveal the identity of the source of the information; in such a case the Assembly cannot require the believer to disclose the source.
Letter written on behalf of the Universal House of Justice, dated October 9, 1978

Assembly’s Responsibility to Administer Justice — Handling Disputes — General Principles — Ch. 10

Behaviors Subject to Sanctions — Backbiting, Gossiping, and Fault-finding — Ch. 10

🔗RESPONDING TO CRITICISM OF ASSEMBLY DECISIONS

All should be ready and willing to set aside every personal sense of grievance—justified or unjustified—for the good of the Cause, because the people will never embrace it until they see in its community life mirrored what is so conspicuously lacking in the world: love and unity.

The Bahá’ís are fully entitled to address criticisms to their assemblies; they can freely air their views about policies or individual members of elected bodies to the assembly, local or national, but then they must whole-heartedly accept the advice or decision of the assembly, according to the principles already laid down for such matters in Bahá’í administration.
Letter written on behalf of Shoghi Effendi, dated May 13, 1945, to an individual believer, in Letters from the Guardian to Australia and New Zealand , p. 55

The Guardian believes that a great deal of the difficulties from which the believers ... feel themselves to be suffering are caused by their neither correctly understanding nor putting into practice the administration. They seem—many of them—to be prone to continually challenging and criticizing the decisions of their Assemblies. If the Bahá’ís undermine the very bodies which are, however immaturely, seeking to co-ordinate Bahá’í activities and administer Bahá’í affairs, if they continually criticize their acts and challenge or belittle their decisions, they not only prevent any real rapid progress in the Faith’s development from taking place, but they repel outsiders who quite rightly may ask how we ever expect to unite the whole world when we are so disunited among ourselves!

There is only one remedy for this: to study the administration, to obey the Assemblies, and each believer seek to perfect his own character as a Bahá’í. We can never exert the influence over others which we can exert over ourselves. If we are better, if we show love, patience, and understanding of the weaknesses of others; if we seek to never criticize but rather encourage, others will do likewise, and we can really help the Cause through our example and spiritual strength. The Bahá’ís everywhere, when the administration is first established, find it very difficult to adjust themselves. They have to learn to obey, even when the Assembly may be wrong, for the sake of unity . They have to sacrifice their personalities, to a certain extent, in order that the community life may grow and develop as a whole. These things are difficult—but we must realize that they will lead us to a very much greater, more perfect, way of life when the Faith is properly established according to the administration.
Letter written on behalf of Shoghi Effendi, dated October 26, 1943, to an individual believer, in The Compilation of Compilations, Vol. , no. 1469

Sometimes a believer will refuse to accept the decision of an Assembly and will repeatedly raise the same issue, consuming an inordinate amount of the Assembly’s time. Although every believer has the right to appeal a decision of the Assembly, none have the right to harass the Assembly in the hope or belief that it will change its decision to suit the individual’s viewpoint.

Assembly’s Responsibility to Administer Justice — Individual’s Right to Appeal Assembly Decisions — Ch. 10

Behaviors Subject to Sanctions — Backbiting, Gossiping, and Fault-finding — Ch. 10

🔗HANDLING DISPUTES

🔗General Principles

Nothing whatever can, in this Day, inflict a greater harm upon this Cause than dissension and strife, contention, estrangement and apathy, among the loved ones of God. Flee them, through the power of God and His sovereign aid, and strive ye to knit together the hearts of men, in His Name, the Unifier, the All-Knowing, the All-Wise.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. V

Dispute not with any one concerning the things of this world and its affairs, for God hath abandoned them to such as have set their affection upon them. Out of the whole world He hath chosen for Himself the hearts of men—hearts which the hosts of revelation and of utterance can subdue.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CXXVIII

In brief, O ye believers of God! The text of the divine Book is this: If two souls quarrel and contend about a question of the divine questions, differing and disputing, both are wrong. The wisdom of this incontrovertible law of God is this: That between two souls from amongst the believers of God, no contention and dispute may arise; that they may speak with each other with infinite amity and love. Should there appear the least trace of controversy, they must remain silent, and both parties must continue their discussions no longer….

‘Abdu’l-Bahá, Tablets of the Divine Plan , 8: Tablet to the Bahá’ís of the United States and Canada, par, 22

Obeloved friends of ‘Abdu’l-Bahá! No sooner had the Hand of divine power raised the tabernacle of everlasting glory—the tabernacle of the oneness of humanity—in the midmost heart of the world, than He opened wide the portals of supreme mercy before us all, addressed us in hallowed accents in the Hidden Words, honoured us with the title of “O My servants”, associated us with His own Self, and freed us from distress and fear. He spread wide the banquet table of bounty and issued a universal invitation. He prepared for us all manner of heavenly food and bestowed upon us divine favours and heavenly gifts. He delivered us from every heavy load and relieved us from every grievous burden. He enjoined upon us only laws, ordinances, and teachings that bestow life to the soul and cause it to draw nigh unto the Best-Beloved.

His laws all grant liberation rather than restriction; they confer freedom rather than limitation; they impart joy and radiance rather than constraint.... He abrogated contention and conflict, and even rejected undue insistence.... He ordained that we be loving friends and well-wishers of all peoples and religions, and enjoined upon us to demonstrate the highest virtues in our dealings with the kindreds of the earth. He even regarded enemies as friends, and considered strangers as comrades and intimate companions. What a heavy burden was all that enmity and rancour, all that recourse to sword and spear! Conversely, what joy, what gladness is imparted by loving-kindness!

Now, in gratitude for these infinite bestowals, it behoveth us to arise to carry out the counsels and admonitions of the Blessed Beauty, and to act in accordance with His teachings and ordinances. We must strive with heart and soul to drink a brimful cup of this heavenly wine, that our words, our deeds, and our conduct may be those of the righteous. We must show forth love and kindliness, and demonstrate, through our faith and sincerity, that we are all servants of His Threshold, and true and steadfast keepers at His door. We must prove ourselves Bahá’ís in reality, and not merely in words.

‘Abdu’l-Bahá, Light of the World , no. 32

If one of thy relations oppress thee, complain not against him before the magistrate; rather manifest magnificent patience during every calamity and hardship. Verily thy Master is the Lord of Faithfulness! Forgive and overlook the shortcomings which have appeared in that one, for the sake of love and affection.

‘Abdu’l-Bahá, Bahá’í World Faith , p. 374

When criticism and harsh words arise within a Bahá’í community, there is no remedy except to put the past behind one, and persuade all concerned to turn over a new leaf, and for the sake of God and His Faith refrain from mentioning the subjects which have led to misunderstanding and inharmony. The more the friends argue back and forth and maintain, each side, that their point of view is the right one, the worse the whole situation becomes.

When we see the condition the world is in today, we must surely forget these utterly insignificant internal disturbances, and rush, unitedly, to the rescue of humanity. You should urge your fellow-Bahá’ís to take this point of view, and to support you in a strong effort to suppress every critical thought and every harsh word, in order to let the spirit of Bahá’u’lláh flow into the entire community, and unite it in His love and His service.
Letter written on behalf of Shoghi Effendi, dated February 16, 1951, to an individual believer, in The Compilation of Compilations, Vol. II , p. 23

And when inevitable problems arise, whether in relation to some activity or among individuals, they will be addressed by a Local Spiritual Assembly which has so completely gained the confidence of the members of the community that all naturally turn to it for assistance. This implies that the Assembly has learned through experience how to help the believers put aside the divisive ways of a partisan mindset, how to find the seeds of unity in even the most perplexing and thorny situations and how to nurture them slowly and lovingly, upholding at all times the standard of justice.
The Universal House of Justice, from a message dated December 28, 2010, to the Conference of the Continental Boards of Counsellors

[T] he fact that you reported the problem to your National Spiritual Assembly and it included the accused person in its investigation was in itself an indication to him that the alleged behavior is not acceptable to Bahá’ís. It would be a pity if you were to allow this matter to consume your spiritual energy or occupy your mind indefinitely, especially since you have already registered your complaint with the Bahá’í institutions, which took you seriously and apparently did all that was possible under the circumstances. Since it is entirely within your power to avoid a repetition of any unpleasantness you may have experienced with this particular individual, it would be in your best interest to put the matter behind you and place your trust in God’s justice.
Letter written on behalf of the Universal House of Justice, dated February 10, 1991, to an individual believer

🔗The Assembly’s Role and Reference to Civil Courts

The Guardian wishes to emphasize the importance of avoiding references to civil courts of cases of dispute between believers, even in non-Bahá’í issues. It is the Assembly’s function to endeavor to settle amicably such disputes, both in order to safeguard the fair name and prestige of the Cause, and to acquire the necessary experience for the extension of its functions in the future.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), pp. 28-29

It is the sacred duty of the believers to teach, and one of the reasons for so painstakingly building up Assemblies is for them to promulgate the Cause of God, and not to lose their time in discussing details, settling disputes which should not have arisen between Bahá’ís, and generally losing themselves in personalities.
Letter written on behalf of Shoghi Effendi, dated July 22, 1947, to an individual believer, in Letters from the Guardian to Australia and New Zealand , p.69

He does not want the friends to form the habit of taking up a kind of Bahá’í litigation against each other. Their duties to humanity are too sacred and urgent in these days, when the Cause is struggling to spread and assert its independence, for them to spend their precious time, and his precious time, in this way. Ask them, therefore, to unite, forget the past, and serve as never before.
Letter written on behalf of Shoghi Effendi, dated July 22, 1947, in The Compilation of Compilations, Vol. II , no. 1287

The House of Justice agrees with your National Assembly that in cases such as this one, where accusations are brought by one individual against another, there must be clear evidence of guilt if sanctions or other corrective measures are to be justified.
Letter written on behalf of the Universal House of Justice, dated February 10, 1991, to an individual

[T] he House of Justice ... states that believers should take their differences to the Spiritual Assembly and abide by the decision of the Assembly. However, if Bahá’ís cannot negotiate a settlement of a dispute between them, and if the Spiritual Assembly cannot succeed in arbitrating a solution to the dispute, then there is no objection to the Bahá’ís having recourse to the civil courts. The Assembly should not hesitate to refuse to act in a case which it is satisfied is more properly a question for the law courts. However, the Assembly does not have the authority to prohibit a believer from having recourse to the civil courts if he decides to do so.
Letter written on behalf of the Universal House of Justice, dated February 9, 1983, to a National Spiritual Assembly, in Lights of Guidance , no. 1466

In general, misconduct on the part of individual Bahá'ís and differences between the friends should be adjudicated by Spiritual Assemblies, and the friends should obey the Assemblies’ decisions. In cases where the Assembly has not made a decision, the individual is free to turn to the civil court for action and, in such cases, the Assembly will no longer be responsible to take any actions in the matter until the court renders its decision. At that time, of course, the decision of the court must be followed.
Letter written on behalf of the Universal House of Justice, dated September 13, 1993

It is regrettable that there is such an increase in business disputes between believers in ... but this does provide your Assembly with experience in dealing with such matters. The House of Justice does not wish to lay down specific guidelines for the solving of such problems beyond those which are already apparent in the spiritual and administrative principles of the Faith. There are a number of methods which an Assembly can use. It can adjudicate a dispute itself, appoint a committee or committees to assist it, make use of arbitration committees, etc. … Assemblies and committees must, of course, take care not to attempt to render decisions on technical matters that are beyond their competence, and although the aim should always be to enable believers to resolve their disputes without recourse to the civil courts, the Assembly should not hesitate to refuse to act in a case which it is satisfied is more properly a question for the ... law courts.

Moreover, the Assembly does not have the authority to prohibit a believer from having recourse to the civil courts if he decides to do so.

At a more fundamental level, the House of Justice feels that it is important for the friends to be taught in summer schools, study courses, etc., that integrity, uprightness, trustworthiness and truthfulness are essential qualities for a Bahá’í and are as much a part of morality as is sexual morality. Also, just as an Assembly has the duty to intervene when a believer is guilty of blatant and flagrant sexual immorality, it must take the same action in case of blatant immorality in other matters.
Letter written on behalf of the Universal House of Justice, dated November 22, 1981, to an individual believer

The Universal House of Justice has received your letter of 16 October concerning the case involving … and …. As indicated in previous correspondence, after obtaining the views of the other members of the Arbitration

Board, a decision should be reached by the arbiters, and the parties concerned should be apprized of it. They should accept this final decision of the Board of Arbitration and abide by it.

…. [A]rbitration should take place with the consent of all parties concerned, and … they must agree to abide by the verdict of the Arbitration Board.
Letter written on behalf of the Universal House of Justice, dated November 3, 1985

Your email letter … regarding the financial dispute between the … and … families have been received by the Universal House of Justice. We have been asked to convey the following. The House of Justice was saddened to learn about this unfortunate situation. As you are undoubtedly aware, Shoghi Effendi has urged the believers, should differences arise amongst them, to resolve their disagreements through consultation in a spirit of justice and unity—with the assistance of the institutions if necessary. If an Assembly is asked to become involved in the matter, it would strive to encourage the parties to accept a non-adversarial method of solving the dispute, such as an arbitration committee.

You are encouraged to continue your efforts to have an Assembly, either local or national, support the family in settling this conflict. If any of the parties to the dispute are unwilling to submit to mediation, however, the Bahá’í Assembly cannot compel it to do so.

Rest assured of the supplications of the House of Justice at the Sacred Threshold for an amicable resolution to these difficulties and a restoration of the unity of the two families.
Letter written on behalf of the Universal House of Justice, dated June 9, 2011

When the Assembly or its representatives are faced with handling any dispute, it may be helpful to ask the persons involved to explain their understandings of what has happened. In situations where one person complains that another did not fulfill a commitment or a promise, the Assembly should find out whether the person has talked with the other person(s) about the lack of fulfillment and what was said. Establishing the facts of what was done, said, and understood will enable the Assembly to see immediately how much each person knows or does not know and enable it to address the situation more effectively and with less investment of its own time.

Assemblies are advised to ask any parties wishing to consult with it on any matter involving a dispute to agree in writing not to compel the Assembly to testify or produce records in any legal proceeding regarding the matter.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Resource Files — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Assembly’s Responsibility to Administer Justice — When an Individual’s Misconduct Should Be Reported to the Assembly — Ch. 10

Relationship of Civil Divorce to Bahá’í Divorce — Assembly Should Not Be Involved in Matters Pending in Civil Courts — Ch. 12

🔗Business and Financial Disputes

In connection with the demands for payment of which thou hast written in thy letter, it is manifestly clear that anyone who hath the ability to settle his debts, and yet neglecteth to do so, hath not acted in accordance with the good pleasure of the one true God. Those who incur debts should strive to settle them with all diligence and application. God’s binding commandments with respect to trustworthiness, uprightness and the honouring of rights have been recorded in clear and perspicuous language in all the sacred Books, Tablets, Scriptures and holy Writings. Well is it with him whom the fleeting vanities of the world have not deprived of a lasting adornment, and whom avarice and negligence have not shut out from the illumination of the sun of trustworthiness. These matters, however, depend on the existence of ability, for the making of a demand is contingent upon ability to meet it. By the Lord of the Book, the former is not permissible in the absence of the latter. To this testifieth the Verse: “Respite thy debtor till he findeth means to pay.” [Qur’án 2:280]

Bahá’u’lláh, from a Tablet of Bahá’u’lláh translated from the Arabic, in Trustworthiness: A Cardinal Bahá’í Virtue , Compiled by the Research Department of the Universal House of Justice (1990), no. 35

Your Assembly should not deprive him of his voting rights ... because he cannot, or will not, liquidate his debts. If once the precedent is established that a Bahá’í can be deprived of his voting rights on such grounds as these, you can see for yourself where it would lead.
Letter written on behalf of Shoghi Effendi, dated June 20, 1954

It is quite true, as you have informed Mr. …, that a Bahá’í has a moral responsibility to meet all his debts, even if they are legally abolished by some act such as bankruptcy. However, the important point is that this is a moral responsibility and a Spiritual Assembly should not attempt to enforce it by any disciplinary action. It is also for the individual to decide whether, indeed, a claim is a debt or whether it is something that he should contest in law. If he contests a claim because he denies that it is a debt, and it is cleared legally, there is no automatic presumption that he remains morally liable.
The Universal House of Justice, from a letter dated March 18, 1982

The House of Justice knows of nothing in the Sacred Writings or the letters of Shoghi Effendi dealing specifically with business agreements between Bahá’ís. There are, however, two principles which should be borne in mind whenever the friends enter into such agreements with each other. The first was called to the attention of the friends by the beloved Guardian in “The Advent of Divine Justice” when he was dealing with the subject of rectitude of conduct, and is as follows:

It must be constantly reflected in the business dealings of all its members ... The second would only be invoked should any such agreements lead to disagreements or disputes, and this guidance is given in the following excerpt of a letter written on behalf of the beloved Guardian.

... the Guardian wishes to emphasize the importance of avoiding reference to civil courts of cases of dispute between two believers, even in non-Bahá’í issues. It is the Assembly's function to endeavour to settle amicably such disputes, both in order to safeguard the fair name and prestige of the Cause, and to acquire the necessary experience for the expansion of its functions in the future.

The House of Justice wishes us to tell you that an undertaking carried out by Bahá’ís should be a private venture and should not be associated with the Faith or its institutions and that sound business practices should be observed. Business disputes often arise not out of dishonesty but out of a misunderstanding of what was agreed between the parties. Being aware of this your Assembly might urge the friends always to be very clear in their business arrangements, and to put them in writing in order to avoid misunderstandings in the future. You could point out that disputes arising from such misunderstandings can harm the individuals, injure the good name of the Cause, and over-occupy the time of Assemblies which would be more profitably occupied in considering the teaching work.
Letter written on behalf of the Universal House of Justice, dated October 28, 1985, to an individual believer

[A] word of caution needs to be expressed. As you are aware, it is not unknown in the business world for a mischief-maker to cause untold damage to an honest businessman by falsely accusing him of various illicit actions. Your Assembly, therefore, must be on its guard and not immediately accept unconfirmed allegations that may be made to you against the actions of any of the friends. So much for the upholding of business morality in general: A separate question is that of business disputes between believers. Since such disputes often involve delicate points of law, evidence of agreements, etc., your Assembly will not be in a position to adjudicate the dispute itself. The best method to follow is for the Assembly to attempt to get the disputants to agree to private arbitration of the dispute, and to undertake in advance to abide by the decision of the arbitrators. Each can appoint an arbitrator who has his confidence and who is competent in matters of the relevant law. It would also help if your Assembly were to appoint a third similarly qualified arbitrator. This would result in a board of three arbitrators, with the provision that if they were unable to reach a unanimous decision, the majority view would prevail. The actual arrangement can depend upon the magnitude of the dispute in each case.

If the parties cannot resolve the dispute between them, and will not agree to a binding arbitration, there will be no alternative but for them to have recourse to the civil courts.

As can easily be understood, it is highly undesirable for Bahá’ís to take their disputes to the civil courts or to encourage publicity about them, for this can cause serious harm to the good name of the Bahá’í community at a time when your Assembly is striving to achieve a higher level of recognition for the Faith in ... Therefore, it is preferable for disputes to be settled privately if this is at all possible.
Letter written on behalf of the Universal House of Justice, dated December 7, 1995, to an individual believer

Behaviors Subject to Sanctions — Irresponsible Behavior — Ch. 10

Interpersonal Issues — Business Ventures — Ch. 14

🔗Disputes Regarding Personal Matters

In disputes between believers regarding personal matters, Assemblies should generally avoid accepting the word of either party before a thorough examination of the facts and without obtaining the comments of all parties. However, in situations of abuse, suspected abuse, or allegations of abuse, the Assembly should, before taking any further action, refer immediately to Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies for information on how to proceed. In attempting to aid parties in resolving disputes not involving allegations of abuse or suspected abuse, Assemblies may find it helpful to suggest that the parties examine separately their own roles and assumptions in the dispute, as well as the accuracy of the views of the other parties. The Assembly may also find it helpful to steer thinking away from extreme outcomes, worst-case scenarios, or unrealistically optimistic scenarios, as those kinds of thinking tend to escalate apprehension between both parties, exacerbate the current situation, or set them up for future disappointments if they are unrealistically optimistic. It should assist the parties involved to consider moderate views based on facts rather than suppositions, speculation, or fears. It may find that either or both parties need assistance in clarifying and separating facts from assumptions and/or opinions. Assemblies should also keep in mind that although both parties in a dispute may be at fault, they are often not equally so and that one party may truly need the Assembly’s help in dealing with the other.

Occasionally, disputes may involve manipulation or lying. The Assembly must weigh each situation carefully, as skilled manipulators are often able to mislead others and get away with and continue their behavior by matching every true statement with a false allegation. Examples of this might be when both parties accuse each other of the same thing or when one party accuses the other of being a liar to confuse the Assembly. This may lead the Assembly to feel that it cannot determine the truth or that neither party is being truthful.

The Assembly may wish to appoint a representative or representatives to mediate until the dispute is resolved or it becomes clear that resolution will not be forthcoming through consultation. If, after reasonable efforts to assist the parties, the dispute remains unsettled, the Assembly may withdraw in favor of civil proceedings or seek advice from the National Spiritual Assembly about how to proceed. In any case, it should guard against allowing wrangling between parties to take up an inordinate amount of its time.

Organization of the Local Spiritual Assembly — Committees, Task Forces, Representatives, and Other Appointees — Ch.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

We should—every one of us—remain aloof, in heart and in mind, in words and in deeds, from the political affairs and disputes of the Nations and of Governments. We should keep ourselves away from such thoughts. We should have no political connection with any of the parties and should join no faction of these different and warring sects.

Absolute impartiality in the matter of political parties should be shown by words and by deeds, and the love of the whole humanity, whether a Government or a nation, which is the basic teaching of Bahá’u’lláh, should also be shown by words and by deeds. ...

According to the exhortations of the Supreme Pen and the confirmatory explanations of the Covenant of God Bahá’ís are in no way allowed to enter into political affairs under any pretense of excuse; since such an action brings about disastrous results and ends in hurting the Cause of God and its intimate friends.
Shoghi Effendi, Directives from the Guardian , no. 152

In one of His Tablets Bahá’u’lláh warns the Bahá’ís: “Dispute not with any one concerning the things of this world and its affairs, for God hath abandoned them to such as have set their affection upon them. Out of the whole world He hath chosen for Himself the hearts of men—hearts which the hosts of revelation and of utterance can subdue.” (Gleanings CXXVIII) As you realize, this cannot mean that Bahá’ís must not be controversial since, in many societies, being a Bahá’í is itself a controversial matter. The central importance of this principle of avoidance of politics and controversial matters is that Bahá’ís should not allow themselves to be drawn into the disputes of the many conflicting elements of the society around them. The aim of the Bahá’ís is to reconcile, to heal divisions, to bring about tolerance and mutual respect among men, and this aim is undermined if we allow ourselves to be swept along by the ephemeral passions of others. This does not mean that Bahá’ís cannot collaborate with any non-Bahá’í movement; it does mean that good judgment is required to distinguish those activities and associations which are beneficial and constructive from those which are divisive.
Letter written on behalf of the Universal House of Justice, dated January 3, 1982, to an individual believer, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , pp. 516-517

When passions intensify over conditions and issues affecting society, individual Bahá’ís may, from time to time, be approached by their friends, relatives or acquaintances and encouraged or pressured to join in partisan political activities. Such activity is contrary to the principles of the Faith and should be avoided.

Whatever personal feelings individuals may have about situations or events in the United States or abroad, Bahá’ís must not take sides in political disputes or struggles. Instead, they must concentrate on the advancement of the Cause of God, which is ultimately the only guarantor of the peace and prosperity of the world.

🔗INDIVIDUAL’S RIGHT TO APPEAL ASSEMBLY DECISIONS

Ordinarily, for the House of Justice to consider an appeal of a National Assembly decision, the correct procedure is for the affected individual to initiate the process by submitting the appeal through the National Assembly, which will forward it, together with all relevant information, to the House of Justice for review. While typically there are no fixed deadlines for submitting an appeal, there may be circumstances in particular cases in which a National Assembly would be justified in setting a deadline for any potential appeal.
Letter written on behalf of the Universal House of Justice, dated May 20, 2022, to an individual

After full consideration, the Spiritual Assembly should take such action as it deems advisable, and it is incumbent upon all members of the group to be loyal to whatever decision is arrived at by the Spiritual Assembly. There is, of course the right of appeal from the Local to the National Assembly, and from that to Shoghi Effendi*, but the matter ought to be dealt with, in the first instance, by the Local Spiritual Assembly.

... When a difficulty is brought out into the daylight and freely discussed by a duly authorised and responsible group of people who are sincerely desirous of finding the best solution and are free from prejudice or personal motive, then there is a good chance of overcoming it, but discussion of the faults of others behind their backs by unauthorised people who have no authority to take action in the matter, is surely one of the most fertile causes—probably THE most fertile cause—of disunity, and the importance of putting an end to this practice should be impressed on all Bahá’ís.
Letter written on behalf of Shoghi Effendi, dated February 11, 1925, to a National Spiritual Assembly, followed by an extract from the Guardian's postscript, in Lights of Guidance , no. 308

*now to the Universal House of Justice

The Local Assembly’s Relationships with the Individual and the Community — Importance of Giving Wholehearted Support and Cooperation to the Assembly — Ch. 5

🔗Handling Appeals

While most appeals are in relation to decisions regarding the loss of administrative privileges, believers may appeal any decision. If a person is not satisfied with the decision of the Local Spiritual Assembly, he or she may appeal to the National Spiritual Assembly by requesting that the Local Assembly forward the appeal to the National Assembly. However, the individual should first ask the Local Assembly to reconsider the matter, stating why he or she feels the reconsideration is justified. Following the Assembly’s reconsideration of the matter, if the party is still not satisfied with the Local Assembly’s decision, she or he may appeal according to the following process:

An appellant, whether institution or individual, shall in the first instance make appeal to the Assembly whose decision is questioned, either for reconsideration of the case by that Assembly or for submission to a higher body. In the latter case the Assembly is in duty bound to submit the appeal together with full particulars of the matter. If an Assembly refuses to submit the appeal, or fails to do so within a reasonable time, the appellant may take the case directly to the higher authority.
The Universal House of Justice, The Constitution of the Universal House of Justice , Article VIII

When forwarding an appeal, the Local Assembly should be sure to include its own comments and any relevant background materials. If the individual or Local Assembly is dissatisfied with the decision of the National Assembly, the case may be appealed to the Universal House of Justice through a similar process. While the appeal is in progress, the original decision remains in place.

🔗See also:

By-Laws of a Local Spiritual Assembly , Article X

🔗Second Party Appeals

You are correct in your understanding that an aggrieved party should appeal on his own behalf from a decision of a Spiritual Assembly. Appeal by proxy—that is, on the initiative of someone else—is not acceptable. However, any believer may exercise the freedom to request a Spiritual Assembly to reconsider a decision, regardless of the individual or individuals affected by it; but the Assembly has the right to determine whether or not to accede to such a request.
Letter written on behalf of the Universal House of Justice, dated May 1, 1989, to a National Spiritual Assembly

🔗May Be Preferable for Individual to Drop Appeal

He suggests you let the entire matter of your appeal drop. Unless a very serious major issue is involved ... to drive these subjects home is far more likely to do the Cause harm than good. There are many mistakes made, but they are, for the most part, not serious enough to warrant creating inharmony and raising issues which lead to endless argument and discussion, wasting time and energy better spent on creative action.
Letter written on behalf of Shoghi Effendi, dated December 8, 1950, to an individual believer, The Compilation of Compilations, Vol. , no. 1512

🔗RESPONDING TO VIOLATIONS OF BAHÁ’Í LAW

The aim of any Spiritual Assembly should be to develop a warm and loving relationship with the believers in its community, so that it can most effectively nurture and encourage them in the acquisition of a deeper understanding of the teachings, and can assist them to follow the Bahá’í principles in their personal conduct. The Assembly should aspire to being regarded by the members of the community as a loving parent, wise in its understanding of the varying degrees of maturity of those entrusted to its care, compassionate in dealing with the problems which arise as a result of any shortcomings, ever prepared to guide them to the correct path, and very patient as they strive to effect the necessary changes in their behavior. … The Bahá’í application of justice, firmly rooted in spiritual principle and animated by the desire to foster the spiritual development of the members of the community, will increasingly be seen as a distinctive and highly attractive feature of the Revelation of Bahá’u’lláh.
The Universal House of Justice, from a letter dated December 9, 1991, to a National Spiritual Assembly

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

Declaration of Faith and Enrollment — Other Enrollment Considerations — Persons Whose Behavior is Contrary to Bahá’í Law — Ch. 6

Nature and Purpose of Divine Law — Ch. 10

Importance of Obeying Divine Law — Ch. 10

🔗GENERAL PRINCIPLES

Asurvey of the letters written on behalf of the Guardian shows that he advised the National Spiritual Assemblies that they should resort to the severe sanction of deprivation of a believer’s administrative rights only for such matters as “disgraceful conduct, flagrantly contrary to our Teachings,” “seriously injuring the Faith in the eyes of the public through his conduct or flagrantly breaking the laws of God,” “gross immorality and open opposition to the administrative functions of the Faith, and disregard for the laws of personal status,” “conduct which is disgracing the Cause,” and “breaking of laws, such as the consent of parents to marriage,” or “acts of such an immoral character as to damage the good name of the Faith.”
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

The Universal House of Justice does not feel that the time has come for it to provide detailed legislation on subjects such as abortion, homosexuality and other moral issues. The principles pertaining to these issues are available in the book "Lights of Guidance" and elsewhere. In studying these principles, it should be noted that in most areas of human behaviour there are acts which are clearly contrary to the law of God and others which are clearly approved or permissible; between these there is often a grey area where it is not immediately apparent what should be done. It has been a human tendency to wish to eliminate these grey areas so that every aspect of life is clearly prescribed. A result of this tendency has been the tremendous accretion of interpretation and subsidiary legislation which has smothered the spirit of certain of the older religions. In the Bahá’í Faith moderation, which is so strongly upheld by Bahá’u’lláh, is applied here also. Provision is made for supplementary legislation by the Universal House of Justice—legislation which it can itself abrogate and amend as conditions change. There is also a clear pattern already established in the Sacred Scriptures, in the interpretations made by ‘Abdu’l-Bahá and Shoghi Effendi, and in the decisions so far made by the Universal House of Justice, whereby an area of the application of the laws is intentionally left to the conscience of each individual believer. This is the age in which mankind must attain maturity, and one aspect of this is the assumption by individuals of the responsibility for deciding, with the assistance of consultation, their own course of action in areas which are left open by the law of God.

It should also be noted that it is neither possible nor desirable for the Universal House of Justice to set forth a set of rules covering every situation. Rather is it the task of the individual believer to determine, according to his own prayerful understanding of the Writings, precisely what his course of conduct should be in relation to situations which he encounters in his daily life. If he is to fulfil his true mission in life as a follower of the Blessed Perfection, he will pattern his life according to the Teachings. The believer cannot attain this objective merely by living according to a set of rigid regulations. When his life is oriented towards service to Bahá’u’lláh, and when every conscious act is performed within this frame of reference, he will not fail to achieve the true purpose of his life.

Therefore, every believer must continually study the Sacred Writings and the instructions of the beloved Guardian, striving always to attain a new and better understanding of their import to him and to his society. He should pray fervently for divine guidance, wisdom and strength to do what is pleasing to God, and to serve Him at all times and to the best of his ability.
Letter written on behalf of the Universal House of Justice, dated June 5, 1988, to an individual

In general, it is left to the individual believer, as a responsibility between himself and God, to follow the Teachings. It is not the business either of the believers or of the Spiritual Assemblies to pry into the lives of individual friends to ascertain the degree to which they are living up to the standards of the Cause. Immoral acts of believers generally become subjects for administrative action only when they are blatant or flagrant, and reflect on the good name of the Faith. A Spiritual Assembly may well be aware that one of the members of its community is struggling with adhering to some Bahá’í standard, but unless the violation is blatant and having an impact on the reputation of the Faith, it can choose not to say anything about the matter—to preserve the dignity of the individual and to respect his privacy. Shoghi Effendi explained in a letter dated 20 August 1955 written on his behalf to [an] Assembly that imposing heavy sanctions on “any Bahá’ís who step beyond the moral limits defined by Bahá’u’lláh” would obviously at the present time “create an impossible and ridiculous situation.” If the acts of immorality are not generally known and are discoverable only on investigation, a serious question is raised as to whether the immorality is “flagrant”. Even when the misconduct is blatant, the believer needs to be admonished and warned repeatedly before sanctions are imposed. As expressed in a 3 March 1955 letter written on Shoghi Effendi’s behalf:

… before anyone is deprived of their voting rights, they should be consulted with and lovingly admonished at first, given repeated warnings if they do not mend their immoral ways, or whatever other extremely serious misdemeanour they are committing, and finally, after these repeated warnings, be deprived of their voting rights.
Letter written on behalf of the Universal House of Justice, dated February 16, 2021, to a National Spiritual Assembly

Intervention in any specific case needs, of course, to be carried out with the utmost delicacy and wisdom. Such cases present themselves when the breach of Bahá’í law is public and flagrant, potentially bringing the Faith into disrepute and damaging its good name, or when the individual demonstrates a callous disregard for the teachings and the institutions of the Faith, with harmful consequences for the functioning of the Bahá’í community. In these circumstances, Spiritual Assemblies should follow a middle way: They should not adopt a passive approach, which would be tantamount to condoning behaviour contrary to the teachings and which would undermine the imperative to obey Bahá’í law in the eyes of the members of the community. Neither, however, should they act rashly or rigidly to enforce the law, imposing administrative sanctions arbitrarily.

Should the conduct of a believer become so blatant as to attract the attention of the Assembly, it would want, after gaining a relatively clear picture of the issues, to offer loving but firm advice to the friend involved. In most cases it is necessary, in the first instance, to determine to what extent the believer understands the Faith and its standards. Dispassionate counselling, not infrequently over an extended period, to assist the individual concerned in gaining an appreciation of the requirements of Bahá’í law is generally required. So, too, is patience needed, and he or she should be given sufficient time to bring about a change. The Assembly, often aided by the Counsellors or the members of the Auxiliary Boards, may have to help the individual reflect on his or her particular circumstances, apply relevant principles, and explore available options. In deciding on what approach to take, the Assembly should be guided by the understanding that its objective is to assist the friends to draw closer to the Faith while taking care to protect the Bahá’í community from the negative influence of those who have no intention of adhering to its standards. When a believer demonstrates an allegiance to the Cause and a willingness to rectify the situation, continued patience and loving guidance are in order. All throughout, of course, care is taken to ensure that an individual’s struggles do not become a source of backbiting or disunity in the community. In this the members of the community need to remember that they should each focus their energies on their own spiritual development and on overcoming their personal shortcomings.

Only in circumstances where a believer, ignoring all admonishments, persists in misconduct and knowingly and consistently violates the law, would it be necessary to the Assembly to consider applying administrative sanctions—this, after warning the individual of the consequences of his or her continued disregard for the teachings. The decision in such matters is left to the National Spiritual Assembly, which is to proceed with the utmost care and circumspection. What is at stake is the participation of the individual in those aspects of community life internal to the body of the followers of Bahá’u’lláh’s teachings, not his or her civil rights. In some cases, partial sanctions may be adequate, allowing the Assembly to deal with a situation in a flexible manner. For example, if the hope is to reawaken in the individual a desire to participate in community life, full sanctions may be counterproductive; an appropriate partial sanction, such as suspending his or her right to be elected to an Assembly, may prove sufficient, for, in any event, it would not be reasonable for a person who flagrantly violates Bahá’í law to be in a position to govern the affairs of the community. Restricting the believer from other forms of service—for instance, acting as a tutor of a study circle or as a children's class teacher—may also be considered. Full removal of administrative rights should be reserved for the most severe and intractable cases, especially when the protection of the community becomes a concern. The wise use of partial sanctions thus provides the Assembly with another means of strengthening the individual and the community. In letters written on behalf of the Guardian advising Assemblies on such matters, he explained that, “although it is sometimes necessary to take away the voting rights of a believer for purposes of discipline,” this prerogative of the National Assembly “should be used only in extreme cases.” If heavy sanctions are applied to certain acts of immorality, he also observed, “it is only fair to impose equally heavy sanctions on any Bahá’ís who step beyond the moral limits defined by Bahá’u’lláh,” which would obviously, given the circumstances of humanity today, “create an impossible and ridiculous situation.”

One final point deserves mention: There may be times when an individual who shows complete indifference to the counsels of the institutions and firm resolution in his or her desire to maintain the status quo has no apparent interest in engaging in the life of the Bahá’í community. In such a case, provided that his or her conduct has no significant bearing on the good name of the Faith, the Assembly may decide to leave the individual to go his or her own way, neither insisting on continued contact nor feeling obliged to impose sanctions. Equally, however, the Assembly need not be anxious about quickly removing the name of the individual from its rolls, given that circumstances change and a person may, over time, decide to mend his or her ways and return to participate in the life of the community.
Letter written on behalf of the Universal House of Justice, dated April 23, 2013, to a National Spiritual Assembly

🔗Assembly’s Attitude in Upholding Laws

One must guide mankind to the ocean of true understanding in a spirit of love and tolerance. Bahá’u’lláh, quoted in the introduction to The Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1993), p. 6

Show forbearance and benevolence and love to one another. Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and good-will. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. V

The members of these Assemblies, on their part, must disregard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Bahá'í Community and promote the common weal.
Shoghi Effendi, from a lettered dated March 12, 1923, in Bahá'í Administration: Selected Messages 1922-1932 (Wilmette: Bahá’í

Publishing Trust, 1974, 1995 printing), p. 41

The National Spiritual Assembly should distinguish between its functions as an adviser and counsellor of the friends and its role as the enforcer of Bahá’í Law. For example, it is quite in order for the Assembly to advise a believer to consult a psychiatrist or any other doctor, if it feels this is necessary, but such advice should not be linked with any deprivation of voting rights which may have to be imposed for flagrant immorality. You may feel it advisable to give such advice to a person who is being deprived of his voting rights, but the two actions should be clearly separate—one is administrative, the other is advice given for the person’s own good which he may or may not accept as he wishes.
The Universal House of Justice, from a message dated September 21, 1965, to a National Spiritual Assembly

Assemblies must uphold the laws of the Faith with firmness so that the integrity of the Faith is preserved and the friends are guided to conform their conduct to the teachings. At the same time, Assemblies must temper their actions with love.

Educating the friends—especially new believers—about Bahá’u’lláh’s laws and their purpose, and counseling those who have difficulty adhering to them, are important aspects of administering Bahá’í law. While an Assembly should be loving, sympathetic, and patient as it helps each believer understand the necessity of obeying the laws of Bahá’u’lláh, it nevertheless must let him know that the laws of the Faith cannot be compromised. As Local Assemblies grow in their abilities to uphold and administer the laws of Bahá’u’lláh, they will exert an even stronger influence on humanity.

🔗Preserving Confidentiality

The Assembly is responsible for preserving the confidentiality of its own deliberations and of any personal information that comes to its attention. The importance of this responsibility cannot be overemphasized, as it is a key factor in establishing whether the members of the community will trust the Assembly in dealing with sensitive matters and information related to their personal affairs.

It should also be pointed out that if an Assembly member divulges confidential information to another person outside the Assembly or seeks to testify about statements received in an official capacity without the permission of the person making those statements, that Assembly member may be held legally responsible for his or her actions and may possibly jeopardize the privileged status civil law provides to the Assembly.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — First Meeting of Newly Elected Assembly — All Members Sign Confidentiality Agreement — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

🔗Divine Justice Encompasses Due Process

The concept of due process, in the sense of a legal principle which may be embodied in a constitution and which requires the government to treat people fairly, is clearly encompassed by the Bahá’í principle of “Divine justice,” a principle characterized as “the crowning distinction of all Local and National Assemblies.” It is also implicit in the qualities of rectitude of conduct to be manifested “in every verdict which the elected representatives of the Bahá’í community ... may be called upon to pronounce.”

The term “due process” is also used to indicate a set of formal legal procedures designed to protect the rights of persons accused of wrongdoing. These procedures vary from place to place and may reflect the prevailing political ideology. The Administrative Order has not adopted a formal set of procedures to be applied universally in the Bahá’í community for dealing with infringements of Bahá’í law. Rather, the Spiritual Assembly in its operation is guided and constrained by the Teachings and committed to protect and preserve the rights of both the individual and the community. Hence, while there is no fixed procedure for the discovery of facts necessary for the adjudication of a case, it is a matter of principle that Assemblies must, before passing judgment, acquaint themselves, through means they themselves devise, with the facts of any case. The principal motive is not to condemn and punish the individual but to assist him, if necessary, to bring his behavior into conformity with the Teachings and also to protect the community.
Letter written on behalf of the Universal House of Justice, dated July 20, 1988, included with a letter dated January 1, 1989, to a National Spiritual Assembly

In considering the administration of justice, it is important to distinguish between the adversarial mode of the civil legal procedures and the spirit of loving consultation that frames the search for truth in the Bahá'í Faith. Within the civil legal system, each party to a case retains independent legal counsel that endeavors to defend his or her perspective on a situation. Such an approach, based on the requirement to vigorously defend one perspective against another, directly inhibits the Bahá'í approach to investigating truth through consultation, which requires that all parties be detached from preconceived conclusions.

Given this framework for the investigation of truth in Bahá'í affairs, it is neither necessary nor appropriate for a sincere believer to retain the services of a lawyer in a matter that is under the purview of a Spiritual Assembly.

🔗Ascertaining the Facts

When an allegation is made that a believer has violated Bahá’í law, irrespective of the consequence in civil law, the process of investigation calls for a diligent and persistent effort by the Assembly to ascertain the facts, and for wholehearted cooperation of all concerned in the search for truth.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

As you are aware, in addition to discharging its other responsibilities, a Spiritual Assembly is to foster a spiritually edifying environment in the community, promote unity and concord among the friends, protect the Cause of God, administer its laws, and resolve differences among believers. In carrying out these duties, an Assembly may at times be required to ascertain the facts of a situation that is giving rise to concern. However, whether and how an Assembly should conduct a factual inquiry into a matter that is presented to it, or that it learns about in some other way, must be considered within the broader context of the nature of the matter. When a claim or dispute comes to an Assembly’s attention, the Assembly would do well to initially assess whether it should handle the question. For example, it may not be desirable to address questions involving complex, technical, or highly contentious disputes. Furthermore, although believers should generally try to resolve their disputes without resorting to civil courts, sometimes legal issues arise that are not appropriate for Assemblies to address. Assuming that an Assembly has concluded that it should look into a particular matter, the nature of the claim or dispute may affect the kind of investigation that the Assembly would need to carry out. Among the questions that may be considered are the following. Does the complaint rise to a level requiring significant intervention by the Assembly to resolve a matter, or does the believer just need to have his or her concerns heard and acknowledged by the Assembly without further inquiry? Would a basic familiarity with the facts be sufficient to allow the Assembly to offer advice to help the friends address the problem, or would the Assembly need to conduct a thorough factual review to determine what action it should take? Does the nature of the complaint, such as allegations of abuse or violence, require immediate action or special sensitivity? Does the Assembly need to seek legal advice about the matter?

There are certain concepts and principles that may assist an Assembly with the task of undertaking a full factual examination. An Assembly would need to objectively investigate all aspects of the case without consideration of the personalities involved. Simply because a person has been accused does not prove his or her guilt. The goal of any inquiry would be to arrive at a dispassionate decision that is just to both parties, even though it may result in displeasing or alienating those parties or others. Every case is different, and every individual has his or her own particular circumstances that must be taken into account when an Assembly considers how to investigate a complaint. Likewise, the process to be followed in the investigation may only become apparent progressively and may not be able to be outlined at the beginning. The objective is, to the degree possible, to discover the truth—to ascertain the relevant facts to which Bahá’í laws or principles may then be applied. When allegations of misconduct come to an Assembly’s attention, the Assembly, or a committee it appoints, would usually interview the person advancing the allegations, the person being accused, and others, such as witnesses, possessing relevant information with a view to establishing the truth or falsity of the charges. The preparation of a summary of the accuser’s allegations, approved by that individual, would convey that his or her allegations have been understood; this summary may also be useful for future reference. While corroboration of allegations or denials would be desirable, it is not always necessary. For example, where there is not independent corroboration of either the account presented by an accuser or the denial offered by the accused, the Assembly may still accept one account or the other based on the credibility of the statements, which may be affected by their coherence and the reputation for veracity of the parties involved.
Letter written on behalf of the Universal House of Justice, dated November 15, 2018, to a National Spiritual Assembly

The protection of young children from sexual assault or other forms of abuse by a member of the community must be given paramount importance. When a Spiritual Assembly learns, from whatever source, of suspected child sexual abuse by a community member, it must promptly look into the matter. It must directly or through the appointment of a responsible committee undertake a diligent and persistent effort to ascertain the facts. This would involve interviewing those advancing the allegations, the person accused of the misconduct, and any others who may be in possession of relevant information, with a view to establishing the truth or falsity of the allegations. Should a case arise in which a member of a Local or National Assembly is accused of sexual abuse, the member should be required to absent himself from that portion of the meeting in which the person who made the accusation is being interviewed by the Assembly. The member will, of course, have an opportunity to present his statement to the Assembly at another time. It is left to the Assembly to decide whether the member should be permitted to participate in the Assembly’s deliberations on the case after the facts have been ascertained. As to any alleged offender, if there is sufficient reason to believe the allegations to be true, appropriate action should be taken against him, including steps to protect children against his abuse.
Letter written on behalf of the Universal House of Justice, dated February 19, 2016, to a National Spiritual Assembly

The Universal House of Justice has received your letter of 20 December 1991 concerning the formulation of procedures to be used by Spiritual Assemblies for investigating allegations of violations of Bahá'í law. We have been asked to provide the following response.

The Bahá'í approach to the administration of the laws of the Faith is fundamentally different from that used by non-Bahá'í judicial bodies in the investigation of alleged behavioral delinquencies. This difference arises from the spiritual nature of the Assembly's deliberations, the importance of a prayerful attitude, the due weight given to the preservation of the unity and integrity of the Bahá'í community, and the distinctive character of Bahá'í law as a means for individual spiritual development.

The House of Justice does not feel that it is appropriate, at this time, to attempt to define a detailed procedure of steps to be taken in carrying out such an investigation. Every case is different and every individual has his or her own particular circumstances which must be taken into account. In reviewing the procedure proposed to you, it is apparent to the House of Justice that there may well be circumstances in which this would not be the best course of action. Likewise, the process to be followed for the investigation may only become apparent progressively, and could not be outlined at the beginning.

Through this deepening they will be enabled to determine what is the best approach to be followed in each particular situation with which they are confronted. They will also be able to preserve that flexibility which is so very important at this early stage in the development of the Administrative Order.
Letter written on behalf of the Universal House of Justice, dated January 15, 1992, to a National Spiritual Assembly

An Assembly enquiring into a matter should not allow itself to be deterred by the hostility of a believer who is withholding relevant information; it should appeal to him for cooperation, remind him forcefully of his responsibilities and, in extreme cases such as threats made to the investigators, warm him of the administrative consequences of the persistence of his deplorable conduct.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

After learning about a problem that may require action, the Local Spiritual Assembly decides what information it needs, from what sources the information will be obtained, and how it will gather the information.

Once the Assembly determines what questions are to be asked and who is to be contacted, it may request individuals to appear before it, send a representative or representatives (who need not be Assembly members) to meet with the person, or gather information by mail or telephone. Assemblies with large Bahá’í communities have also found it helpful to appoint task forces on personal status to assist them in gathering background information. Since they must receive information of a sensitive nature, members of such task forces should be trustworthy and able to maintain confidences.

In appointing task forces and committees, Spiritual Assemblies may wish to review the third issue of Emerging

Insights , which can be accessed at https://www.bahai.us/community/resources/assembly-references.

If the violation involves abuse of any kind, the Assembly should refer to Guidelines for Spiritual Assemblies on

Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies (available at the above web address) before determining who, when, and how to meet with affected parties, as there may be safety issues involved.

Committees, Task Forces, Representatives, and Other Appointees — Appointments that May Be Needed — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Conducting Assembly Meetings — Fact-gathering — Ch. 4

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — Attendance at Assembly Meetings — Attendance by Non-Assembly Members — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Complying with Legal Reporting Requirements — Ch. 5

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Report Violations of Civil or Criminal Law — Ch. 10

Responding to Violations of Bahá’í Law — General Principles — Responding to Allegations of Sexual Abuse — Ch. 10

Behaviors Subject to Sanctions — Criminal Offenses — Assembly Must Be Careful to Conform to Civil Law — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗Consulting with Individuals for Purposes of Fact-Gathering

‘A bdu’l-Bahá does not permit adverse criticism of individuals by name in discussion among the friends, even if the one criticizing believes that he is doing so to protect the interests of the Cause. If the situation is of such gravity as to endanger the interest of the Faith, the complaint, as your National Spiritual Assembly has indicated, should be submitted to the Local Spiritual Assembly, or as you state to a representative of the institution of the Counselors, for consideration and action. In such cases, of course, the name of the person or persons involved will have to be mentioned.
Letter written on behalf of the Universal House of Justice, dated September 23, 1975, to an individual believer, in Lights of Guidance, no. 311

Believers called upon to provide information should, if necessary, be reminded of the responsibility they bear to speak the truth and of the spiritual consequences of a failure to do so. ‘Abdu'l-Bahá asserts: Truthfulness is the foundation of all human virtues. Without truthfulness, progress and success, in all the worlds of God, are impossible for any soul. When this holy attribute is established in man, all the divine qualities will also be acquired.

If this “holy attribute” should adorn the behavior of believers toward others, how much more should it characterize the statements which a Bahá’í makes to a divinely ordained institution.

During consultation with individual believers, the Assembly should observe the following principles and may wish to share these points with the person being interviewed:

The impartiality of each of its members with respect to all matters under discussion

The freedom of the individual to express his/her views, feelings and recommendations

The confidential character of the consultation

That any opinions expressed by Assembly members are personal and not the views of the Assembly The Assembly members should be careful not to share their personal opinions during the interview. The Spiritual Assembly should not make any final decision until the party or parties have left the meeting.

Committees, Task Forces, Representatives, and Other Appointees — Ch. 4

Assembly’s Responsibility to Administer Justice — When an Individual’s Misconduct Should Be Reported to the Assembly — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies — Role and Responsibilities of Local Spiritual Assembly — Investigate the Facts

🔗Responding to Allegations of Sexual Abuse

If criminal charges are brought against the alleged offender, the Assembly may, even before the criminal proceedings are completed, take precautionary steps within its powers according to the circumstances in each case. For example, the alleged offender could be prohibited from attending any Bahá’í gatherings in his local community which children are likely to attend, and the Local Assembly may alert the Bahá’ís in the local community who have children about the matter so that they too can take necessary precautions to protect their children from having unsupervised contact with the alleged abuser. This information can be conveyed orally to the Bahá’ís. Also, if the alleged offender is likely to travel to other communities for a reasonable period of time, the same action can be taken to advise the Local Assembly concerned of the situation in advance, if this proves practicable.

If the criminal proceedings result in a determination of the alleged offender’s guilt or innocence, generally, the Assembly would regard the decision of the court as being valid in determining whether or not the Bahá’í was guilty of the stated offence. However, there may be special circumstances associated with a particular case or with the reputation of the civil judicial system that would incline an Assembly to decide that the verdict of the court should not be accepted as a basis for Bahá’í administrative action without further investigation by the Assembly. It is left to the Assembly to make that determination….

Even where a court has dismissed criminal charges against the alleged offender and the National Assembly has chosen to respect the decision, upholding the law of the land does not diminish the need for continuous vigilance and concern for children entrusted to its care, which must be exercised without making any individual feel constantly under suspicion or placing a burden on believers to such an extent that unity can never be achieved in the community.
Letter written on behalf of the Universal House of Justice, dated February 19, 2016, to a National Spiritual Assembly

The decision of whether the conduct of an individual constitutes the sexual abuse of a child is for the National Spiritual Assembly to make. One who has committed the offense is to remain ineligible to serve on a Spiritual Assembly and other administrative bodies, and it would be inappropriate for him to act as a representative of the Faith. If the National Assembly determines that a believer has sexually abused a child, then it must impose the above sanctions, which are to remain in place permanently. If such a conclusion is reached, or even if it is determined that the conduct did not constitute sexual abuse of a child, the National Assembly may decide, at its own discretion, that in order to protect the community, other restrictions are warranted and should not be relaxed even if the offender is thoroughly repentant.
Letter written on behalf of the Universal House of Justice, dated April 9, 2020, to a National Spiritual Assembly

The Universal House of Justice has received your email letter dated 25 July 2022, with enclosures, conveying your comments on the appeal of … regarding the partial removal of his administrative privileges by your National Assembly. We have been asked to reply as follows.

It seems the allegation of sexual abuse has not been clearly established in this case. It would be unwarranted to apply a sanction that is intended to remain in place in perpetuity in cases where it has not been unequivocally determined by an Assembly that an individual has sexually assaulted a child. Nevertheless, you may at your discretion choose to apply partial sanctions that can remain in place for an indeterminate period of time if necessary for the protection or well-being of the community. You will no doubt wish to monitor the issue, and you may decide at some future time that it would be justified to reinstate …’s full administrative privileges.
Letter written on behalf of the Universal House of Justice, dated October 13, 2022, to a National Spiritual Assembly

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Complying with Legal Reporting Requirements — Ch. 5

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Report Violations of Civil or Criminal Law — Ch. 10

Responding to Violations of Bahá’í Law — General Principles — Ascertaining the Facts — Ch. 10

Responding to Violations of Bahá’í Law — Removal of Administrative Privileges — Ch. 10

Behaviors Subject to Sanctions — Criminal Offenses — Assembly Must Be Careful to Conform to Civil Law — Ch. 10

Behaviors Subject to Sanctions — Criminal Offenses — Abuse — Ch. 10

Strengthening Marriage and Family Life — Local Assembly and Community Responsibilities — Ch. 11

Duties of the Assembly Upon Receipt of Application for Divorce — Initial Meeting When One or Both Spouses Seek a Year of Waiting — Screen for Domestic Abuse — Ch. 12

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗Assembly’s Response Determined by Merits of Case and Particular Circumstances

While reference to previous cases may shed light on how an institution applied the laws and principles of the Faith in a prior situation, an Assembly is still obligated to consider all the facts of each case individually and, after prayerful discussion, arrive at a decision by applying the pertinent spiritual principles.

Over and over again the beloved Guardian urged Assemblies to be extremely patient and forbearing in dealing with the friends. He pointed out on many occasions that removal of administrative rights is the heaviest sanction which Assemblies may impose at the present time. ... In all such cases it is for the Assembly to determine at what point the conduct is blatant and flagrant or is harmful to the name of the Faith. They must determine whether the believer has been given sufficient warning before the imposition of sanctions.
Letter written on behalf of the Universal House of Justice, dated February 20, 1977, to an individual believer

In deciding whether or not to remove voting rights, every case should be considered on its merits and in light of the particular circumstances. The purpose of the administrative sanction should be borne clearly in mind in deciding how much weight to give to factors such as the passage of time, the extent to which the individual concerned has experienced an adverse reaction in the Bahá'í community, the degree of suffering and contrition exhibited by the believer whose status is being questioned, his stature in the Bahá'í community or the wider society, and media publicity of his delinquent behavior. While there is room for compassion, this should not deflect you from giving due consideration to the responsibility you bear to protect the community and its good name, and to uphold the authority of Bahá'í law.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

[T] he Local Assemblies must not react automatically to every mistake, but distinguish between those that are self-correcting with the passage of time and do no particular harm to the community and those which require Assembly intervention.
The Universal House of Justice, dated May 19, 1994, to the National Spiritual Assembly of the United States, in Rights and Responsibilities: The Complementary Roles of the Individual and Institutions , p.46

In deciding on what approach to take, the Assembly should be guided by the understanding that its objective is to assist the friends to draw closer to the Faith while taking care to protect the Bahá’í community from the negative influence of those who have no intention of adhering to its standards. When a believer demonstrates an allegiance to the Cause and a willingness to rectify the situation, continued patience and loving guidance are in order. All throughout, of course, care is taken to ensure that an individual’s struggles do not become a source of backbiting or disunity in the community. In this the members of the community need to remember that they should each focus their energies on their own spiritual development and on overcoming their personal shortcomings.
Letter written on behalf of the Universal House of Justice, dated April 23, 2013, to a National Spiritual Assembly

The Bahá’í Administrative Order operates according to the laws and principles set forth in the authoritative writings of the Faith. As Bahá’u’lláh has declared, “the essence of justice and the source thereof are both embodied in the ordinances prescribed by Him Who is the Manifestation of the Self of God amongst men”. An Assembly is not limited or bound by certain formal principles or procedures that may exist in some legal systems. Nor is an Assembly required to return a verdict of “guilty” or “not guilty” in cases in which a believer is accused of wrongdoing. If after weighing all the evidence the Assembly concludes that it cannot determine whether the allegation or the denial is valid, it may so inform the parties. It should also be alert to the possibility of other evidence emerging in the future, which could clarify the matter. If the Assembly cannot definitively reach a conclusion but feels that it is possible or probable that the accused engaged in the misconduct, it may communicate that view and caution the accused to exercise care in the future. Even if the Assembly cannot confirm the allegations, should the accuser wish to pursue the matter further, he or she would naturally be free to take advantage of any available civil remedies. Thus, an Assembly has a great deal of flexibility in how it may respond to its factual findings and conclusions. It may choose to sympathize, encourage, advise, instruct, warn, or admonish. Moreover, a Local Assembly may recommend to the National Assembly that partial or full sanctions be imposed. The response—which should draw all concerned closer to Bahá’u’lláh and His precepts—is to be based on what is needed to bring about justice, preserve unity, offer loving care, resolve differences, and protect the community.
Letter written on behalf of the Universal House of Justice, dated November 15, 2018, to a National Spiritual Assembly

Handling Violations of Bahá’í Marriage Law — Ch. 11

🔗Misconduct by Iranian Refugees

The Universal House of Justice has observed that, generally, Bahá’í institutions tend to be too lenient in dealing with cases of misconduct involving Iranian refugees, and it wishes to emphatically state that the welfare of the Cause must always take priority over any other consideration. Bahá’í institutions are advised to handle such cases in a decisive manner, as undue leniency is not justified when the behaviour of these Iranian Bahá'ís brings the good name of the Faith into disrepute, particularly as vast efforts are being exerted to deepen and guide them from the time they arrive in their host countries.

You are requested to convey this information to the Local Spiritual Assemblies in your country.
Letter written on behalf of the Universal House of Justice, dated July 13, 1988, to a National Spiritual Assembly

🔗Ignorance of the Law

[I] n matters concerning the deprivation of voting rights, an Assembly should bear in mind that, at the present time, when Bahá'í laws are being progressively applied and a sizeable proportion of a community consists of newly declared believers, an Assembly may accept ignorance of the Bahá'í law as a valid excuse when it is convinced that such ignorance existed; great wisdom is required in the application of this provision, since it is not unknown for a believer guilty of flagrant misconduct to attempt to escape the administrative consequence of his behavior through a fervent but spurious claim of ignorance of the law.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

If your National Assembly is convinced that one is entirely ignorant of the existence of the Bahá’í laws in this regard, he should not be deprived of his voting rights for disobedience to them; …
The Universal House of Justice, from a letter dated April 19, 1964, to a National Spiritual Assembly

🔗One-Time Offenses

The principle that an Assembly should repeatedly warn an offender to correct his ways before it deprives him of his voting rights applies to such continuing offenses as flagrant immorality, or membership in non-Bahá’í religious organizations. It cannot be applied in the same way to a one-time offense such as breach of Bahá’í marriage laws.
The Universal House of Justice, from a letter dated May 20, 1971, to a National Spiritual Assembly

Handling Violations of Bahá’í Marriage Law — Ch. 11

🔗Temporary Restrictions

If the participation of a believer is causing grave problems for a community, the Local Spiritual Assembly may, provided it notifies and receives approval from the National Spiritual Assembly’s Office of Community Administration, temporarily ask or instruct the believer not to take part in certain activities within the community. Restrictions that are intended to last for more than 30 days, however, should be formally submitted for the National Spiritual Assembly’s consideration.

🔗Believer Cannot Withdraw to Avoid Bahá’í Law

A ny member of the Bahá’í Community who insists on withdrawal cannot be forced to remain on the membership roll, regardless of the reasons given for desiring withdrawal or whether no reasons are given. However, in situations where the Assembly is convinced that the withdrawal is to avoid Bahá'í law, it should include its observations to that effect in its report to the National Assembly.

Handling Violations of Bahá’í Marriage Law — Some Examples of Violations — Withdrawal to Avoid Loss of Administrative Privileges — Ch. 11

🔗Tone of Communications

The temperament of authority in the administration of justice varies according to the degree of the gravity of each case. Some cases require that the Assembly take action that is firm or drastic. Even so, Assembly members have always to be mindful that the authority they wield must in general be expressed with love, humility and a genuine respect for others. Thus exercised, authority strikes a natural note and accords with that which is acceptable to spiritually attuned and fair minded souls.
The Universal House of Justice, from a letter dated May 19, 1994, to the National Spiritual Assembly of the United States, in Rights and Responsibilities: The Complementary Roles of the Individual and Institutions , p. 45

When communicating with believers concerning violations of Bahá'í law, the Assembly should be particularly careful about the tone and phrasing of its communications. Wording about sensitive matters can easily be misunderstood, misread, or have a different impact than the Assembly intended it to have.

🔗REMOVAL OF ADMINISTRATIVE PRIVILEGES

🔗Only National Spiritual Assembly May Remove or Restore Privileges

It will be noted that the model By-laws for Local Spiritual Assemblies sent to you ... provide for Local Assemblies to exercise [the] function of withdrawing or restoring voting rights of individual believers under their jurisdiction.

This provision was made in the By-laws because this is inherently a Local Assembly function. However, for the present, National Assemblies should continue to exercise this function, and should so inform Local Assemblies under their jurisdiction, if they have not already done so.
The Universal House of Justice, from a message dated January 5, 1965, to all National Spiritual Assemblies

In applying these laws and principles your Assembly should, of course, exercise the greatest wisdom, understanding, love and patience. The sanction of withdrawal of voting rights is the greatest punishment which a National Assembly may impose upon a believer and for that reason it should not be exercised unless it is clear that the believer with full knowledge of the laws involved deliberately violated them. Each case should be considered individually and on its own merits.
The Universal House of Justice, from a letter dated October 20, 1964, to a National Spiritual Assembly

🔗Submission of Recommendations to the National Spiritual Assembly

In all cases involving the possible removal or restoration of a believer’s administrative rights, the Local Assembly should forward a recommendation to the National Spiritual Assembly with reasons for the recommendation. In order to consider a case, the National Assembly needs information covering the questions of who, what, where, when, why, and how the case in question evolved.

A report to the National Spiritual Assembly should include the following: A statement defining the problem, including the individual’s name and Bahá'í identification number. A summary of the case, including all actions undertaken by the Local Spiritual Assembly and the person’s own responses.

In all cases involving violation of civil or criminal law where there have been arrests and/or convictions, details of charges and sentencing should be included. Newspaper clippings showing name and date of publication should also be attached, if available.

Recommendation of a course of action and the rationale for it because, even in criminal cases, removal of rights is not automatic. The absence of a recommendation from the Local Assembly may delay the handling of the case.

After reviewing the report, the National Assembly may ask the Local Assembly for further information before making a decision.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

Responding to Violations of Bahá’í Law — Restoration of Administrative Privileges — Ch. 10

🔗Meaning of Loss of Administrative Privileges

Regarding the matter of believers who have been deprived of their voting rights; just as no one should ever be deprived of his voting right lightly, it should, likewise, be realized that to be deprived of it is a grave matter, and involving heavy penalties spiritually. People who have been so deprived should not be permitted to attend any meetings involving the administration of the Cause, such as an election or a Nineteen Day Feast. They can attend the Nine Holy Days; however, they should not be married by Bahá’í Law, no money should be accepted from them, they should not be given credentials (which imply a member of the community in good standing), nor should they be used officially as teachers or speakers.
Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 88

Given the severity of the sanction, those who have been deprived of their administrative rights should not be permitted to attend any meetings involving the administration of the Cause. Although the agencies of the Faith responsible for organizing reflection meetings at the level of the cluster may choose to open them up to individuals who are not Bahá'ís but are close to the Faith, believers without their full administrative rights are not entitled to attend such meetings.
The Universal House of Justice, from a letter dated September 30, 2008, to a National Spiritual Assembly

Deprivation of administrative rights is a very severe sanction, applied only in instances of serious violations of Bahá’í law and thus, as you say in your letter, is resorted to with reluctance by Spiritual Assemblies. Its seriousness should in no way be minimized. It is equivalent to expulsion from the Bahá’í community; in certain of the beloved Guardian's letters we see it referred to as “administrative excommunication” as contrasted with the “spiritual excommunication” to which Covenant-breakers are subject. Thus a Bahá’í who has been deprived of his administrative rights is a believer who is not a member of the Bahá’í community. Not only may he not attend meetings that are confined to Bahá’ís, he may not contribute to the Fund and he may not marry a Bahá’í….

As for restoration of the rights, although it is not prohibited for an Assembly to make the approach, it is normal for the individual to be left to put his own affairs to rights and to turn to the Assembly when he truly recognizes the gravity of his offence and wishes to apply for reinstatement.
Letter written on behalf of the Universal House of Justice, dated October 26, 1986, to a National Spiritual Assembly

One who has lost his voting rights is considered to be a Bahá’í but not one in good standing. The following restrictions and limitations apply to such a believer: He cannot attend Nineteen Day Feasts or other meetings for Bahá’ís only, including International Conferences, and therefore cannot take part in consultation of the affairs of the community. He cannot contribute to the Bahá’í Fund.

He cannot receive newsletters and other bulletins whose circulation is restricted to Bahá’ís.

He cannot have a Bahá’í marriage ceremony and therefore is not able to marry a Bahá’í.

He may not have a Bahá’í pilgrimage.

Although he is free to teach the Faith on his own behalf, he should not be used as a teacher or speaker in programs sponsored by Bahá’ís.

He is debarred from participating in administrative matters, including the right to vote in Bahá’í elections.

He cannot hold office or be appointed to a committee.

He should not be given credentials (which imply that he is a Bahá’í in good standing). Attachment to a letter written on behalf of the Universal House of Justice, dated December 9, 1985, to a National Spiritual Assembly, in Lights of Guidance , no. 216

Although generally speaking a believer deprived of his voting rights is not restricted except as stated above, the following privileges have been expressly stipulated as not denied: He may attend the observances of the nine Holy Days. He may attend any Bahá’í function open to non-Bahá’ís [except cluster reflection meetings as stated in the second extract above]. He may receive any publication available to non-Bahá’ís. He is free to teach the Faith as every individual believer has been enjoined by Bahá’u’lláh to teach. Association with other believers is not forbidden. He may have the Bahá’í burial service if he or his family requests it, and he may be buried in a Bahá’í cemetery. Bahá’í charity should not be denied him on the ground that he has lost his voting rights. Bahá’í institutions may employ him, but should use discretion as to the type of work he is to perform. He should have access to the Spiritual Assembly. Attachment to a letter written on behalf of the Universal House of Justice, dated December 9, 1985, to a National Spiritual Assembly, in Lights of Guidance , no. 217

A Bahá’í who has lost his administrative rights is administratively expelled from the community and therefore is not subject to the jurisdiction of the Spiritual Assembly in the matter of laws of personal status, such as divorce, unless, of course, he is involved in such a matter through having a Bahá’í spouse in good standing from whom the divorce is taking place. His observance of such laws is a matter of conscience and he would not be subject to further sanctions for non-observance of Bahá’í laws during the period he is without voting rights.

In the case you mention, therefore, where the Bahá’í without voting rights is being divorced from his non-Bahá’í wife, the Assembly should not take jurisdiction of the matter. He is free to obtain a civil divorce and whether or not he observes a year of waiting is a matter for his own conscience.
Letter written on behalf of the Universal House of Justice, dated April 6, 1982, to an individual believer

A believer who has lost his administrative privileges is not eligible to tutor study circles, to teach children’s classes, or to animate junior youth groups, since these forms of service are considered as teaching in programs sponsored by the Faith. In addition he cannot have his products or publications promoted or sold through Bahá’í bookstores or other Bahá’í agencies.

In cases when a believer deprived of administrative privileges has been counseled to no avail about disruptive behavior in gatherings open to the public, the Local Assembly may recommend placing additional limitations on his or her right to attend such meetings. Similarly, a believer may be restricted from having unsupervised contact with children and/or youth.

Bahá’í Credentials — Checking Credentials — Ch. 6

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies — Role and Responsibilities of Assembly — Recommendations for Administrative Sanctions

🔗Sanctions Applied to Youth

With reference to the question in your second letter as to what disciplinary action can be taken against youth who are not of voting age, it must be remembered that the removal of his voting rights is administrative expulsion. In addition to being deprived of his right to vote, the believer cannot attend Feasts or other meetings for Bahá’ís only; cannot contribute to the Fund; or, cannot have a Bahá’í marriage ceremony. The restrictions against voting would become operative when the young offender reaches voting age.
The Universal House of Justice, from a letter dated April 14, 1965, to a National Spiritual Assembly, in Lights of Guidance , no. 210

🔗Partial Sanctions

In some cases, partial sanctions may be adequate, allowing the Assembly to deal with a situation in a flexible manner. For example, if the hope is to reawaken in the individual a desire to participate in community life, full sanctions may be counterproductive; an appropriate partial sanction, such as suspending his or her right to be elected to an Assembly, may prove sufficient, for, in any event, it would not be reasonable for a person who flagrantly violates Bahá’í law to be in a position to govern the affairs of the community. Restricting the believer from other forms of service—for instance, acting as a tutor of a study circle or as a children’s class teacher—may also be considered. … The wise use of partial sanctions thus provides the Assembly with another means of strengthening the individual and the community.
Letter written on behalf of the Universal House of Justice, dated April 23, 2013, to a National Spiritual Assembly

The Universal House of Justice has received your email letter dated … conveying your comments on the appeal of Mr. … regarding the partial removal of his administrative privileges by your National Assembly. We have been asked to reply as follows.

It seems the allegation of sexual abuse has not been clearly established in this case. It would be unwarranted to apply a sanction that is intended to remain in place in perpetuity in cases where it has not been unequivocally determined by an Assembly that an individual has sexually assaulted a child. Nevertheless, you may at your discretion choose to apply partial sanctions that can remain in place for an indeterminate period of time if necessary for the protection or well-being of the community. You will no doubt wish to monitor the issue, and you may decide at some future time that it would be justified to reinstate Mr. …’s full administrative privileges.
Letter written on behalf of the Universal House of Justice, dated October 13, 2022, to a National Spiritual Assembly

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 10

🔗Announcing the Loss of Administrative Privileges

It is within the discretion of a National Spiritual Assembly to decide whether to notify the community when a believer has been deprived of his administrative rights; the Assembly is also free to decide how such notification is to be made, and whether or not the reasons for the deprivation are to be disclosed. Such decisions might be made with regard to the purposes which would be served by such an announcement, and the benefit to the community of this knowledge. If a believer advises you of an appeal to the Universal House of Justice against your decision to withdraw his voting rights, he remains without these rights while the merit of his appeal is being assessed by the House of Justice; it would generally be preferable not to make an announcement to the community about his loss of voting rights while the appeal is being considered, but special circumstances, such as the imperative need to protect the Bahá’í community from his actions, could compel you to do otherwise.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

If an Assembly chooses to announce partial or complete sanctions or restrictions on the activity of an offender, its communication or announcement would have to be done in a way that avoids giving rise to issues under civil law, such as defamation claims against the Assembly. Thus, legal advice would need to be sought beforehand. It would be wise for the Assembly to obtain written legal counsel about the wording to be used in conveying its decisions, the extent to which its decisions are promulgated in the Bahá’í community, and the manner in which they are transmitted.
Letter written on behalf of the Universal House of Justice, dated February 19, 2016, to a National Spiritual Assembly

After removing a believer's administrative rights, the National Assembly may ask the Local Spiritual Assembly to announce it to the community. This should be a simple announcement at Feast and/or in the community newsletter stating that the individual is no longer in possession of his or her administrative rights. Further details should not be provided. If a restriction has been placed on the individual for the protection of the community (for example, that he or she is restricted from having unsupervised contact with children and youth), it should be announced as well. If questions arise, the Local Assembly should respond that the matter is confidential between the individual and the institutions of the Faith. The Local Assembly may also want to remind the community that the matter should not become a source of gossip or backbiting, and to encourage the community to keep the individual in their prayers.

🔗Attitude of Community toward Those Deprived

[C] are is taken to ensure that an individual’s struggles do not become a source of backbiting or disunity in the community. In this the members of the community need to remember that they should each focus their energies on their own spiritual development and on overcoming their personal shortcomings.
Letter written on behalf of the Universal House of Justice, dated April 23, 2013, to a National Spiritual Assembly

The attitude of the Bahá’í to such a person should depend upon the circumstances of each case and the seriousness of the offence for which the penalty has been imposed. Sometimes it is desirable for the individual believers to try to foster contacts with him in an attempt to help him to overcome the problems which have been the cause of the trouble. Sometimes the institutions themselves should attempt to keep in touch and help in whatever way they can. Sometimes it is better to let the person go his own way, but greet him cordially and courteously whenever a meeting occurs; in other words, being open to friendly relations but not pursuing them. Sometimes it is better for the institutions and the friends as a whole to hold somewhat aloof, leaving it to those who are close to the person for family or other reasons to maintain the link.
Letter written on behalf of the Universal House of Justice, dated October 26, 1986, to a National Spiritual Assembly

The degree to which a community should be active or passive towards a believer who is deprived of his voting rights depends upon the circumstances in each individual case. Obviously, it is desirable that such a person should come to see the error of his ways and rectify his condition. In some cases friendly approaches by the Bahá’ís may help to attain this; in other cases the individual may react more favourably if left to his own devices for a time.
The Universal House of Justice, from a letter dated November 1, 1973, to a National Spiritual Assembly, in Lights of Guidance , no

It is only those who have been spiritually ex-communicated [1] by the Guardian with whom the believers are forbidden to associate, and not a person who is being punished by being deprived of his voting rights.
Letter written on behalf of Shoghi Effendi, dated May 8, 1947, to several National Spiritual Assemblies, in Dawn of a New Day , p. 123

[1] This refers to Covenant-breaking. See “Covenant-Breaking” in GLSA Chapter 9 for clarification of what is and is not Covenant-breaking.

🔗RESTORATION OF ADMINISTRATIVE PRIVILEGES

The deprivation of a person's voting rights should only be resorted to when absolutely necessary, and a National Spiritual Assembly should always feel reluctant to impose this very heavy sanction which is a severe punishment. Of course sometimes, to protect the Cause, it must be done, but he feels that if the believer so deprived makes an effort to mend his ways, rectifies his mistakes, or sincerely seeks forgiveness, every effort should be made to help him and enable him to reestablish himself in the Community as a member in good standing.
Letter written on behalf of Shoghi Effendi, dated May 18, 1948, to a National Spiritual Assembly

In all cases of application for restoration of voting rights the Assembly should satisfy itself that the believer is sincerely repentant of his act of disobedience—not merely that he regrets the unhappy condition he is in and wishes to re-enter the Bahá’í Community.
The Universal House of Justice, from a letter dated October 11, 1965, to a National Spiritual Assembly

Concerning how a believer may regain his administrative privileges, generally speaking, at the time that administrative sanctions are effected, it is important to make clear to the individual the reason for such sanctions and the requirements to be fulfilled in order that his privileges may be restored; these may include the performance of certain remedial actions, the alteration of an attitude or pattern of behaviour that is considered unworthy or harmful, or the passage of a prescribed period of time. Of course, a condition for the restoration of administrative privileges is that the believer be repentant, as evidenced by his statement to that effect or by his demeanour and conduct. A believer should not feel compelled to admit his past errors in order to be regarded as repentant; repentance can be inferred from his behavior, his manifest spirit of cooperation with the Assembly, and his evident desire to scrupulously adhere to the teachings.
Letter written on behalf of the Universal House of Justice, dated October 31, 2019, to a National Spiritual Assembly

You also seek guidance on your latitude in restoring Mr. …’s administrative privileges in the future. The decision of whether the conduct of an individual constitutes the sexual abuse of a child is for the National Spiritual Assembly to make. One who has committed the offense is to remain ineligible to serve on a Spiritual Assembly and other administrative bodies, and it would be inappropriate for him to act as a representative of the Faith. If the National Assembly determines that a believer has sexually abused a child, then it must impose the above sanctions, which are to remain in place permanently. If such a conclusion is reached, or even if it is determined that the conduct did not constitute sexual abuse of a child, the National Assembly may decide, at its own discretion, that in order to protect the community, other restrictions are warranted and should not be relaxed even if the offender is thoroughly repentant.
Letter written on behalf of the Universal House of Justice, dated 9 April 2020, to a National Spiritual Assembly

Each case must be considered on its own merits and no hard and fast rules can be laid down. It is for your Assembly to determine, in each case, whether the facts justify restoration of voting rights.
The Universal House of Justice, from a letter dated December 7, 1979, to a National Spiritual Assembly

An individual may regain his or her administrative rights and privileges by expressing sincere repentance and demonstrating that the condition that led to the deprivation of privileges has been corrected. Repentance does not necessarily need to expressed in words but may also be inferred by the individual’s efforts to rectify the his or her misconduct and fully cooperate with the Assembly. The Local Assembly must verify what the believer has specifically done to correct his or her behavior before making any recommendation to the National Spiritual Assembly.

In the case of a violation of Bahá’í marriage law, the request for reinstatement must indicate a willingness to correct the matter by having a Bahá’í marriage ceremony (or obtaining a civil divorce) and/or to obey whatever other instructions may be given by the National Assembly. A Bahá’í marriage ceremony cannot take place, however, until after the National Assembly has restored the believer's administrative privileges.

If the individual lives within the jurisdiction of a Local Assembly, his or her application for restoration of privileges should be made to that institution. When the Assembly is satisfied that all the necessary conditions exist for restoration of administrative privileges, it will recommend this to the National Assembly.

If the individual does not live within the jurisdiction of a Local Assembly, he or she may apply directly to the National Assembly, which may request the assistance of a nearby Local Assembly.

Responding to Violations of Bahá’í Law — Removal of Administrative Privileges — Partial Sanctions — Ch. 10

Handling Violations of Bahá’í Marriage Law – Correcting a Known Violation – Ch. 11

🔗Expression of Repentance

Repentance is the return from rebelliousness to obedience. ‘Abdu’l-Bahá, Some Answered Questions , Part 2, sec. 19

As for the desire you have expressed for forgiveness, according to the Bahá’í teachings, forgiveness is something which, by its very nature, lies between the individual and God. As Bahá’u’lláh indicates in paragraph 49 of the Kitáb-i-Aqdas:

Should anyone be afflicted by a sin, it behooveth him to repent thereof and return unto his Lord. He is, in truth, the Ever-Forgiving, the Almighty, the All-Praised.

Bahá’u’lláh recognizes that all human beings are fallible, and He knows that in our weak moments we may stray from the path He has intended us to follow. In this regard, one who has committed any error should turn to God and pray for forgiveness and be assured that He will answer prayers accompanied by a sincere will to refrain from repeating the matter for which forgiveness is sought. In one of His prayers, the beloved Master expresses confidence in a God Who “forgiveth even the most grievous of sins”.
Letter written on behalf of the Universal House of Justice, dated November 29, 2016, to an individual

In the case of deprivation of voting rights … the repentance required to be shown differs in degree and form from case to case…. At one extreme is the case of a believer who is no longer able to rectify the wrong he has committed ... in such a case the factor of repentance is particularly important. At the other extreme is the case of a believer who has been deprived of his voting rights because the Assembly is convinced by the evidence that he was guilty of the offence, but who maintains that, in spite of all appearances to the contrary, he is innocent. There is no requirement that such a believer admit guilt before the voting rights can be restored. The believer must, however, comply with the Assembly’s instructions as to his behavior. In between these extremes are many cases where the very rectifying of the error can be held to constitute repentance.
Letter written on behalf of the Universal House of Justice, dated July 12, 1979, to a National Spiritual Assembly

Acondition for the restoration of voting rights is that the believer be sincerely repentant, as evidenced by his statement to that effect or by his demeanor and conduct. A believer should not feel compelled to admit his past errors in order to be regarded as repentant; you can infer repentance from his behavior, his manifest spirit of cooperation with the Assembly, and his evident desire to scrupulously adhere to the teachings. Should he display a rebellious or resentful attitude, or be contemptuous of Bahá’í law and the consequence of violation of its provisions, you would be justified in denying him the right to reenter the Bahá’í community.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

It can happen, for example, that voting rights are removed mistakenly and the incorrect action of the Assembly is the basis for the believer’s application for their restoration. … if the Assembly sees that the believer does not understand the reason for the deprivation and has a rebellious attitude it should endeavor to make the matter clear to him. If his attitude is one of contempt for the Bahá’í law and his actions have been in serious violation of its requirements, the Assembly may even be justified in extending the period of deprivation beyond the time of the rectification of the situation—but such cases, by their nature, are very rare.
The Universal House of Justice, from a letter dated September 21, 1976, to a National Spiritual Assembly, in Lights of Guidance , no. 209

The House of Justice has no objection to the rights of … being restored, provided you are satisfied … with the sincerity of the individual’s remorse, which would be demonstrated in part by the repayment of a significant sum of the funds that he or she had misappropriated.
Letter written on behalf of the Universal House of Justice, dated June 21, 2016, to a National Spiritual Assembly

The restoration of Miss …’s voting rights is a matter for you to decide upon. In considering the issue, it would seem necessary to determine if she appreciates the reasons that ultimately led to her losing her voting rights and whether she exhibits contrition and is able to avoid the precious patterns of behaviour.
Letter written on behalf of the Universal House of Justice, dated July 22, 2018, to a National Spiritual Assembly

The Assembly or its representative(s) should meet with the believer in person to evaluate the sincerity of his or her remorse. Expression of repentance should not be accepted solely in the form of a letter, as it is possible that a letter may be composed by a third party and merely signed by a believer.

🔗BEHAVIORS SUBJECT TO SANCTIONS

As you no doubt know, deprivation of administrative rights is a very serious sanction, and the beloved Guardian repeatedly cautioned that it should be exercised only in extreme situations. In a letter written on behalf of the Universal House of Justice to another National Spiritual Assembly which asked similar questions, it was pointed out that it was the task of the institutions to provide both counsel and education for the believers, and thereafter it is for the individual Bahá’í to determine his course of conduct in relation to the situations of his daily life.
Letter written on behalf of the Universal House of Justice, dated March 23, 1983, in Lights of Guidance , no. 206

While realizing that there are a number of Bahá’í laws and exhortations, obedience to which is a matter between the individual and God and is not enforceable by administrative sanctions, you give instances of various violations for which the single punishment of deprivation of voting rights seems to you to be insufficiently variable. These are, in general, the kind of misbehaviour on which the Assembly would take no action unless it were to become so blatant and flagrant that it causes harm to the community or reflects badly on the name of the Faith. For example, if it comes to the notice of an Assembly that one of the believers occasionally consumes alcohol in the privacy of his home, it would normally not enquire further into the matter, but if his behaviour becomes such as to cause scandal in the community or to bring the name of the Faith into disrepute, the Assembly would have to counsel him to mend his ways and then, if after repeated warnings he persists in his disobedience to the Bahá’í teachings, the Assembly would have to deprive him of his voting rights until such time as he corrects his behaviour. Alternatively, if the Assembly was satisfied that the believer was attempting to improve his way of life, but was not being successful, it might initially impose the lesser sanction of stating that he was not to be used as a speaker or teacher by Bahá’í institutions. In other cases of such misbehaviour the Assembly might decide that the problem could be met by removing the believer temporarily from service on committees or even Assemblies. In all such cases a tendency to be legalistic should be avoided, and the Assembly must attempt to combine loving patience and understanding with the firm upholding of Bahá’í principles.
The Universal House of Justice, from a letter dated May 7, 1974, to a National Spiritual Assembly

We feel that each and every case should be reviewed on its own merits. In some cases it is clear that there is no alternative to the removal of voting rights as in the case of marriage without the consent of parents. In other cases, such as those involving flagrant immorality, the removal of voting rights should be resorted to only in rare cases. If the acts of immorality are not generally known and are discoverable only on investigation, a serious question is raised as to whether this immorality is “flagrant”.

We realize that a great problem is presented by gossip when it occurs in Bahá’í communities, and the poison it can instill into the relationship between the friends. However, deprivation of voting rights is usually of little help in such circumstances and should be resorted to only after other remedies have been tried and failed.

We think it would be much better for the National Assembly to provide for the proper deepening of the friends and in a loving and patient manner attempt to instill in them a respect for Bahá’í laws. Rash action can dampen the zeal of the community, and this must be avoided at all costs.
The Universal House of Justice, from a letter dated August 20, 1969, to a National Spiritual Assembly, in Lights of Guidance , no. 211

Non-observance of certain laws and ordinances may incur some form of sanction. While some violations incur punishment for a single offense, other punishments are incurred only if, after repeated warnings, the believer fails to remedy the violation. Some examples of violations of law and standards of conduct which may subject a Bahá’í to sanctions include:

Degrees of sexual immorality, including:



Cohabitation



Flagrantly immoral behavior, whether heterosexual or homosexual Certain addictive behaviors, including:



Drinking of alcohol



Use of illegal drugs or habit-forming drugs without prescription



Gambling Membership or activities in certain other organizations, including:



Political organizations



Other religions or religious organizations



Secret societies Behavior which damages the reputation of the Faith or causes disunity within the Bahá'í community, including but not limited to:



Dishonest or fraudulent behavior



Owning or managing a business that sells alcohol



Gossiping, backbiting, fault-finding Irresponsible behavior Abuse of hospitality Violation of the marriage laws (discussed separately in Ch. 11 Marriage and Family Life) Violation of the divorce laws (discussed separately in Ch. 12 Divorce) Disobedience to civil laws, such as:



Tax evasion Criminal offenses, such as,



Domestic violence (discussed separately in Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies )



Dealing in illegal substances



Physical/sexual abuse or assault



Robbery

🔗SEXUAL IMMORALITY

As you readily understand, Bahá’ís are exhorted to lead a chaste and holy life, and, according to Bahá’í Law, sexual intercourse is permissible only between a man and the woman who is his wife. In sexual morality, as in other realms of behaviour, people often stumble and fall short of the ideal. It is the task of Spiritual Assemblies to ensure that the friends are deepened in their understanding of the teachings, and are exhorted to apply them in their lives. In caring for its community, a Spiritual Assembly should act as a loving father rather than as a stern judge in such matters. Nevertheless, if a believer’s behaviour is blatantly and flagrantly immoral and, therefore, is harmful to the good name of the Faith, the Assembly must counsel him (or her), urge him to reform his conduct, warn him of the consequences if he does not mend his ways and, ultimately, if the believer persists in misbehaviour, the Assembly must deprive him of his administrative rights. This deprivation remains in force until such time that he has rectified his behaviour.
Letter written on behalf of the Universal House of Justice, dated June 5, 1986, to a National Spiritual Assembly, in Lights of Guidance , no. 1218

In addition to educating the believers about the high standards of morality in the Faith, the Assembly is responsible for counseling and admonishing those who have violated Bahá'í standards to correct their behavior. The Assembly should take care to document its interactions with believers on an incident-by-incident basis in cases of violation, so that it will have a record of them if it later needs to submit a recommendation to the National Assembly.

🔗Adultery

Ye are forbidden to commit adultery, sodomy and lechery. Avoid them, O concourse of the faithful. By the righteousness of God! Ye have been called into being to purge the world from the defilement of evil passions. This is what the Lord of all mankind hath enjoined upon you, could ye but perceive it. He who relateth himself to the All-Merciful and committeth satanic deeds, verily he is not of Me. Unto this beareth witness every atom, pebble, tree and fruit, and beyond them this ever-proclaiming, truthful and trustworthy Tongue.

Bahá’u’lláh, translated from an Arabic Tablet, in A Chaste and Holy Life: A Compilation Prepared by the Research Department of the Universal House of Justice (September 1988), no. 34

🔗Cohabitation

The Guardian has instructed me to say that companionate marriage, where there is no legal or religious marriage, is an immoral relationship and we cannot accept as believers those who are openly behaving in this way.
Letter written on behalf of Shoghi Effendi, dated September 26, 1957, to several National Spiritual Assemblies, in Lights of Guidance , no. 1275

When considering cases of couples who are living together without being married it is important to distinguish those who started this association after becoming Bahá’ís from those who were in this condition already at the time of accepting the Faith. The House of Justice is sure that your Assembly is aware that it is not permissible for Bahá’ís to enter into such an immoral relationship and that any believers who do so must be counselled by the Assembly and warned to correct their conduct, either by separating or by having a Bahá’í marriage ceremony in accordance with the provision of Bahá’í Law. If, after repeated warnings, the believers concerned do not conform to Bahá’í Law, the Assembly has no choice but to deprive them of their voting rights.
Letter written on behalf of the Universal House of Justice, dated September 7, 1981, to a National Spiritual Assembly, in Lights of Guidance , no. 1270

With respect to your question about two people of the opposite sex who are not married living in the same house, such an arrangement would by no means automatically constitute an “immoral relationship.” It is not uncommon, for example, for a person to let out bed-sitting rooms in his or her house to students, vacationers, or others. Similarly, a man or woman may employ a housekeeper or servant of the other sex. What is considered proper in such arrangements varies from country to country. The laws and principles of our Faith, on the other hand, are meant to apply across all cultures, and what Bahá’ís would consider immoral is people who are not married living together as husband and wife, and indulging in sexual relations.

Beyond this, however, even if the relationship between a man and woman is entirely innocent, it is vitally important that they should not live together in a way that would give the wrong impression. If there is any doubt about the perceived morality of a particular situation they should unhesitatingly avoid it and seek alternative arrangements in order to preserve the good name of the Faith. In following the standards of the Faith, the friends must be not only righteous, but also wise. Naiveté can do great harm, especially in the present unstable condition of social morals in the world at large.
Letter written on behalf of the Universal House of Justice, dated October 13, 1997

Unmarried Bahá’ís, generally speaking, should not live in a residence with members of the opposite sex who are unrelated to them because the appearance of the situation may adversely affect the reputation of the Faith. Shared living arrangements may be acceptable, however, if the Local Assembly feels that the arrangements do not create an impression of immorality or moral laxity. It is for the Assembly to determine, on a case-by-case basis, whether or not a given living situation creates such an appearance.

🔗Homosexual Behavior

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

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

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

God judges each soul on its own merits. The Guardian cannot tell you what the attitude of God would be towards a person who lives a good life in most ways, but not in this way. All he can tell you is that it is forbidden by Bahá’u’lláh, and that one so afflicted should struggle and struggle again to overcome it. We must be hopeful of God’s mercy but not impose upon it.
Letter written on behalf of Shoghi Effendi, dated March 26, 1950, to an individual believer, in Lights of Guidance , no. 1223

Homosexuality, according to the Writings of Bahá’u’lláh, is spiritually condemned. This does not mean that people so afflicted must not be helped and advised and sympathized with. It does mean that we do not believe that it is a permissible way of life; which, alas, is all too often the accepted attitude nowadays.
Letter written on behalf of Shoghi Effendi, dated May 21, 1954, to an individual believer, in Lights of Guidance , no. 1221

As you know, according to the Bahá’í Teachings, marriage is a union between a man and a woman, and sexual relations are only permissible between a couple who are married to each other. This is set forth in the Writings of Bahá’u’lláh and in the authoritative statements of ‘Abdu’l-Bahá and Shoghi Effendi and is not susceptible to change by the House of Justice. These Teachings are only applicable to Bahá’ís, however, so if those involved are not Bahá’ís there is no reason to expect them to obey the Bahá’í law in this respect. The Bahá’í community does not seek to impose its values on others and does not pass judgement on others on the basis of its own moral standards. Rather, Bahá’u’lláh enjoins the believers to manifest tolerance and respect towards all, and therefore, to regard those with a homosexual orientation with prejudice or disdain would be entirely against the spirit of the Faith.

Since the circumstances of same-sex marriages in the wider society differ from case to case for all concerned, it is left to the judgement of the individual Bahá’í to decide whether or not to attend.
Letter written on behalf of the Universal House of Justice, dated June 14, 2013, to an individual believer

The contemporary discussion surrounding homosexuality, which began in the West and is increasingly promoted in other parts of the world, generally takes the form of a false dichotomy, which compels one to choose between a position that is either affirming or rejecting. It is understandable that Bahá’ís would be sensitive to acts of prejudice or oppression in any form and to the needs of those who suffer as a result. But to align with either side in the public debate is to accept the premises on which it is based. Moreover, this debate occurs within the context of a rising tide of materialism and consequent reorientation of society, over more than a century, which has among its outcomes a destructive emphasis on sexuality. Various philosophies and theories have eroded precepts of right and wrong that govern personal behavior. For some, relativism reigns and individuals are to determine their own moral preferences; others dismiss the very conception of personal morality, maintaining that any standard that restrains what is considered a natural impulse is harmful to the individual and ultimately to society. Self-indulgence, in the guise of expressing one’s true nature, becomes the norm, even the touchstone of healthy living. Consequently, sexuality has become a preoccupation, pervading commerce, media, the arts, and popular culture, influencing disciplines such as medicine, psychology, and education and reducing the human being to an object. It is no longer merely a part of life, but becomes the defining element of a person’s identity. At its most extreme, the doctrine aggressively propagated in some societies is that it is abnormal for adolescents to restrain their sexual impulses, unreasonable for young adults to marry without first having had sexual relations, and impossible for a married couple to remain monogamous. The unbounded expression of sexuality in almost any form is thought to be natural and is accepted as a matter of course, the only limitation being to cause no harm to others, while any notion to the contrary is deemed narrow-minded or retrogressive. The question of same-sex marriage arises not simply as an appeal for fairness within a framework of existing values but as another step, presumed to be inevitable, in clearing away the vestiges of what is regarded to be a repressive traditional morality.

The perspective presented in the Bahá’í writings departs sharply from the pattern of thought achieving ascendancy in many societies. Bahá’u’lláh states that the knowledge of God is revealed through His Manifestation, Who has an innate awareness of the human condition and the social order, and Whose purpose is to set forth such precepts as will effect a profound transformation in both the inner life and external conditions of humankind. “No man, however acute his perception,” He affirms, “can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained.” ‘Abdu’l-Bahá explains that the human being has two natures, the spiritual or higher nature and the material or lower nature, and that the purpose of life is to gain mastery over the limitations and promptings of one’s material nature and to cultivate spiritual qualities and virtues―the attributes of the soul which constitute one’s true and abiding identity. Worldly desire is not the essence of a human being, but a veil that obscures it. Adherence to the Teachings of the Divine Educator refines the character and develops the potentialities with which each person is endowed; it liberates the individual and society from lower inclinations that give rise to the ills that afflict humanity….

While Bahá’ís hold specific beliefs about human identity, sexuality, personal morality, and individual and social transformation, they also believe that individuals must be free to investigate truth and should not be coerced. They are, therefore, enjoined to be tolerant of those whose views differ from their own, not to judge others according to their own standards, and not to attempt to impose these standards on society. To regard a person who has a homosexual orientation with prejudice or disdain is entirely against the spirit of the Faith. And where occasion demands, it would be appropriate to speak out or against unjust or oppressive measures directed towards homosexuals .…

Just as Bahá’ís do not impose their views on others, they cannot relinquish their principles because of changing trends in popular thought. The pattern of life to which they aspire, Shoghi Effendi writes, “can tolerate no compromise with the theories, the standards, the habits, and the excesses of a decadent age.” Bahá’u’lláh counsels not to weigh “the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men,” and “in this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed....” To accept Bahá’u’lláh is to accept His Teachings, including those that pertain to personal morality, even if one must struggle to live up to His standard. It would be a profound contradiction for someone to profess to be a Bahá’í, yet reject, disregard, or contend with aspects of belief or practice He ordained. In the Kitáb-i-Aqdas, Bahá’u’lláh describes the twin duties “prescribed by God for His servants” to be recognition of the Manifestation and acceptance of all His ordinances. “These twin duties are inseparable,” He asserts. “Neither is acceptable without the other.” Bahá’ís consciously choose to abide by Bahá’u’lláh’s exhortations out of love for Him and assurance in the efficacy of His guidance ….

You are, of course, well aware of the explicit Bahá’í standard. Marriage is a union between a man and a woman, and sexual relations are only permissible between husband and wife. These points are laid down in the writings of Bahá’u’lláh, ‘Abdu’l-Bahá, and Shoghi Effendi and are not subject to change by the Universal House of Justice. Bahá’u’lláh also prohibits certain sexual acts, including homosexual relations; if such statements are considered by some to be unclear, the unambiguous interpretations provided by Shoghi Effendi constitute a binding exposition of His intent. The Guardian’s interpretations, made in his role as the authoritative expounder, clarify the true meaning of the Text and are not derived from the scientific knowledge of the time.

Bahá’ís must also be on their guard lest condemnatory attitudes stemming from the public debate take root in their communities. Backbiting and gossip, prejudice and estrangement, have no place. All recognize the need to transform themselves in accordance with Bahá’u’lláh’s Teachings, all struggle in different ways to live a Bahá’í life, and there is no reason that the challenge of being attracted to persons of the same sex should be singled out and treated differently from other challenges. The Guardian made it clear that Bahá’ís with a homosexual orientation should not withdraw from the community and should receive its support and encouragement. The House of Justice sympathizes deeply with those individuals, and their families, who strive in this respect to understand and hold fast to the Teachings while buffeted by the controversy unfolding within their societies.
Letter written on behalf of the Universal House of Justice, dated May 9, 2014, to an individual believer

With respect to the causes of homosexuality, this appears to be a complex question and further inquiry will no doubt be conducted by scientists in future. While there are passages from letters written on behalf of Shoghi Effendi suggesting that individuals might benefit from medical counsel when dealing with aspects of the challenge they face, the perspective of the medical community on homosexuality, which has changed significantly over the years, is one that only it can determine. The House of Justice does not wish to comment on the merits of particular forms of intervention, some of which are quite controversial. It is left to the individual to determine whether a medical approach or counseling will be of assistance.
Letter written on behalf of the Universal House of Justice, dated August 12, 2012, to an individual believer

Declaration of Faith and Enrollment — Other Enrollment Considerations — Persons Whose Behavior Is Contrary to Bahá’í Law — Same-sex Marriage and Enrollment — Ch. 6

The Nature and Purpose of Marriage — Marriage is a Union between a Man and a Woman — Same-sex Marriage Impermissible — Ch. 11

🔗Pregnancy or Birth out of Wedlock

When there is an isolated but serious offense, such as that of a Bahá’í woman who indulges in one act of immorality as a result of which she gives birth to a child out of wedlock, this is no grounds for the removal of administrative rights. But the Assembly, when it learns of the situation, should certainly arrange for the believer to be met and consulted with, to assist her in her difficulties, to ascertain her attitude to the situation. If she has no regret for the offense and indicates that she feels free to repeat it in the future, she will need to be educated in the teachings, counseled and, if she does not change her attitude, to be warned that a continuation of such activities would cause forfeiture of her administrative rights. If, however, she is contrite and is determined to lead a moral life henceforth, there would be no question of sanctions. The same course would be followed with the man involved, if he were a Bahá’í.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

If the situation involves a girl below the legal age of consent, which varies by state, and the male is older, there may be criminal considerations involved over which the Local Assembly has no authority. Should the pregnancy be the consequence of rape or incest, the Assembly should refer promptly to Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies with special attention to its provisions on safety and confidentiality.

Personal Matters — Adoption — Ch. 14

Personal Matters — Medical Matters — Abortion Forbidden Except in Certain Cases — Ch. 14

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies , Special Considerations — Rape Victims Entitled to Loving Support

🔗USE OF ALCOHOL

[T] he basic law regarding alcohol is that, unless it is prescribed by a doctor for medical reasons, it is not to be taken as a beverage or used in the preparation of food.
Letter written on behalf of the Universal House of Justice, dated July 9, 2015, to an individual believer

From your letter it would be assumed that some of your believers feel that the law of the Aqdas regarding the use of intoxicating liquors is a personal one, and may be followed or not followed, as the individual desires. This is not correct. The law of the Aqdas regarding not using intoxicating liquors is binding on all Bahá’ís. The Guardian does feel, however, that with new Bahá’ís, coming into the Faith, leniency should be exercised; but he feels that when a person is a Bahá’í for some time, his Bahá’í association and the spirit of the Teachings which he studies and endeavours to exemplify will bring about a change in the character, and the individual will stop drinking. However, old and firm Bahá’ís must apply the law of the non-use of alcoholic beverages.
Letter written on behalf of Shoghi Effendi, dated 19 August 1952, to an individual believer

[I] f it comes to the notice of an Assembly that one of the believers occasionally consumes alcohol in the privacy of his home, it would normally not enquire further into the matter, but if his behaviour becomes such as to cause scandal in the community or to bring the name of the Faith into disrepute, the Assembly would have to counsel him to mend his ways and then, if after repeated warnings he persists in his disobedience to the Bahá’í teachings, the Assembly would have to deprive him of his voting rights until such time as he corrects his behaviour. Alternatively, if the Assembly was satisfied that the believer was attempting to improve his way of life, but was not being successful, it might initially impose the lesser sanction of stating that he was not to be used as a speaker or teacher by Bahá’í institutions. In other cases of such misbehaviour the Assembly might decide that the problem could be met by removing the believer temporarily from service on committees or even Assemblies. In all such cases a tendency to be legalistic should be avoided, and the Assembly must attempt to combine loving patience and understanding with the firm upholding of Bahá’í principles.
The Universal House of Justice, from a letter dated May 7, 1974, to a National Spiritual Assembly

In the case of an alcoholic who is trying to overcome his weakness the Assembly must show especial patience, and may have to suggest professional counselling and assistance. If the offence is not flagrant, the Assembly need take no action at all.
Letter written on behalf of the Universal House of Justice, dated September 26, 1978, to a National Spiritual Assembly

🔗Owning or Managing a Business Selling Alcohol

Alcohol must not be served in a restaurant or other business which is wholly owned by Bahá’ís. Guidelines prepared by the Universal House of Justice, attached to a letter written on behalf of the Universal House of Justice, dated January 31, 1982, to an individual believer, in Lights of Guidance , no. 1177

Institutions that are entirely managed by Bahá’ís are, for reasons that are only too obvious, under the obligation of enforcing all the laws and ordinances of the Faith, especially those whose observance constitutes a matter of conscience. There is no reason, no justification whatsoever, that they should act otherwise ...
Letter written on behalf of Shoghi Effendi, dated October 2, 1935, to a National Spiritual Assembly, in Principles of Bahá'í Administration (London: Bahá’í Publishing Trust, 1976), p. 84

Concerning the third question (sale of alcoholic drinks at Bahá’í-owned premises and restaurants), the beloved Guardian has asked me to point out that this practice is highly improper and reprehensible and would be tantamount to encouraging acts that are forbidden in the Faith. It is indeed the conscientious duty of every true Bahá’í to abandon such practices. However, should a Bahá’í owner rent his property without himself taking any part whatever in the business, or giving aid to the tenant, then he would incur no responsibility. Nevertheless the landlord should resort to every possible means to rid his premises of the defilement of this degrading business; how far more injurious if he himself were engaged in such repugnant affairs.
Letter written on behalf of Shoghi Effendi, dated November 6, 1935, in The Compilation of Compilations, Vol. II , no. 1794

[A] s to the consumption of alcoholic beverages on the premises of a Bahá’í-owned restaurant… There is no objection if patrons bring their own alcoholic beverages and consume them on the premises, as long as there have been no signs posted, invitations extended, or advertising suggesting that they may do so.
The Universal House of Justice, from a letter dated June 6, 2011, to a National Spiritual Assembly

Concerning the sale of alcohol by a believer, as you state, “Obviously he should cease to deal in the sale of alcohol in his shop.” However, as he is a new believer and was engaged in this business before becoming a Bahá’í, he should be given a reasonable opportunity to find another means whereby he can earn a living and should be given every assistance by the National Spiritual Assembly to do so. He should be treated with patience and understanding, especially if he is making efforts to dispose of this business and to seek other employment. However, if after a reasonable time has elapsed and no effort has been made to comply with the Bahá’í law, then, as a last resort, the Assembly would have no alternative but to suspend his administrative rights.
The Universal House of Justice, from a letter dated March 13, 1974, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. II , no. 1812

We have found no explicit text or instruction of the beloved Guardian on such a situation (the sale of alcoholic beverages by a business in which a Bahá’í is a partner with non-Bahá’ís) and feel that it is one in which no hard and fast rules should be drawn at the present time. ... We feel that this is a matter which needs to be decided in each case in the light of the spirit of the teachings and the circumstances of the case, and unless the situation is one which is endangering the good name of the Faith or is obviously a ruse on the part of the believer to evade the Bahá’í law, it should be left to the conscience of the believer concerned who should, of course, be informed of the Bahá’í teachings concerning alcohol and should make every effort to dissociate himself from such an activity.

The above [paragraph] concerns Bahá’ís who are already in partnerships dealing in such matters. It is, however, obvious that a Bahá’í who is not in such a situation should not enter into it.
The Universal House of Justice, from a memorandum dated January 15, 1976, to the International Teaching Center, in The

Compilation of Compilations, Vol. II , no. 1815

You will note in the enclosed quotations a reference to a Bahá’í’s being in partnership with non-Bahá’ís, and the instruction that each such case should be judged on its own merits. The House of Justice instructs us to state here that in the partnership of Mr. ... , Mrs. ... , Mr. ... , and Mr. ... , the fact that Mrs. ... is not a Bahá’í is no justification for the majority of the partners, who are Bahá’ís, permitting the service of alcohol in their restaurant.
Letter written on behalf of the Universal House of Justice, dated February 8, 1982, to a National Spiritual Assembly

🔗Serving Alcohol

In response to questions raised on the permissibility of serving alcoholic drinks in a number of different circumstances, the Universal House of Justice has formulated the following guidelines.

The fact that Bahá’ís themselves must not drink alcohol is abundantly clear and needs no comment here. With regard to the serving of alcohol to non-Bahá’ís: No Bahá’í institution should serve alcohol to non-Bahá’ís under any circumstances. If an individual Bahá’í is entertaining an individual guest or a small group of guests as an official representative of the Bahá’í community, he should not serve alcohol in his own home, but must use his discretion whether or not to do so if the entertaining is taking place in a restaurant.

No Bahá’í should serve alcohol at any function or reception given by him, such as a wedding reception or a party to which a number of people are invited.

When a Bahá’í is privately entertaining an individual non-Bahá’í or a small group of guests in his own home, he must himself judge whether or not to serve alcohol. This will depend to a great degree on the customs of the country in which he is living, the individuals concerned, and the host’s relationship to his guests. Obviously it is better for the Bahá’í not to serve alcohol if possible, but against this he must weigh the probable reaction of the guest in the circumstances which prevail and in the particular situation. In some countries there would be no problem in failing to provide alcohol to a guest; in others it would be regarded as extremely peculiar and anti-social and would immediately raise a barrier to further contact. It is not desirable to make a major issue of the matter.

When such private entertaining of an individual or small group of non-Bahá’ís is taking place in a restaurant the same general principles as in point 4 above apply, except that in such a public place a failure to provide alcoholic drinks would be less easily understood than in a private home, and the Bahá’í must use his discretion accordingly.

Alcohol must not be served in a restaurant or other business which is wholly owned by Bahá’ís.

If a Bahá’í is employed by others in a job which involves the serving of alcohol, he is not obliged to change the employment. This is a matter left to each individual to decide in the light of his own conscience. Obviously such kinds of employment vary widely from bartending to serving in a grocery in which wine is retailed. If the job requires a great deal of involvement with the serving of alcohol it is better for the Bahá’í to obtain other employment if he can.

Guidelines from the Universal House of Justice, dated January 31, 1982, to an individual believer, in Lights of Guidance , no. 1177

Such employments (Bahá’ís who are in the employment of non-Bahá’ís and whose employment involves the serving or selling of alcoholic beverages) cover a very wide range of degree in involvement, therefore it is left to the individual to decide whether or not he feels his employment violates the spirit of the Bahá’í law. In cases of doubt he can, of course, consult his Spiritual Assembly for advice.
The Universal House of Justice, from a letter dated January 15, 1976, enclosed with a letter written on behalf of the Universal House of Justice, dated February 8, 1982, to a National Spiritual Assembly, in The Compilation of Compilations, Vol. II , no. 1815

🔗DRUGS

Beware of using any substance that induceth sluggishness and torpor in the human temple and inflicteth harm upon the body. We, verily, desire for you naught save what shall profit you, and to this bear witness all created things, had ye but ears to hear.

Bahá’u’lláh, Kitáb-i-Aqdas , par. 155

It hath been forbidden you to smoke opium. We, truly, have prohibited this practice through a most binding interdiction in the Book. Should anyone partake thereof, assuredly he is not of Me. Fear God, O ye endued with understanding!

Bahá’u’lláh, Kitáb-i-Aqdas , par. 190

As to opium, it is foul and accursed. God protect us from the punishment He inflicteth on the user. According to the explicit Text of the Most Holy Book, it is forbidden, and its use is utterly condemned. Reason showeth that smoking opium is a kind of insanity, and experience attesteth that the user is completely cut off from the human kingdom. May God protect all against the perpetration of an act so hideous as this, an act which layeth in ruins the very foundation of what it is to be human, and which causeth the user to be dispossessed for ever and ever. For opium fasteneth on the soul, so that the user’s conscience dieth, his mind is blotted away, his perceptions are eroded. It turneth the living into the dead. It quencheth the natural heat. No greater harm can be conceived than that which opium inflicteth. Fortunate are they who never even speak the name of it; then think how wretched is the user.

O ye lovers of God! In this, the cycle of Almighty God, violence and force, constraint and oppression, are one and all condemned. It is, however, mandatory that the use of opium be prevented by any means whatsoever, that perchance the human race may be delivered from this most powerful of plagues….

O ye, God’s loved ones! Experience hath shown how greatly the renouncing of smoking, of intoxicating drink, and of opium, conduceth to health and vigor, to the expansion and keenness of the mind and to bodily strength.…

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 129.10-13

Regarding hashish ... Gracious God! This is the worst of all intoxicants, and its prohibition is explicitly revealed. Its use causeth the disintegration of thought and the complete torpor of the soul. How could anyone seek this fruit of the infernal tree, and by partaking of it, be led to exemplify the qualities of a monster? How could one use this forbidden drug, and thus deprive himself of the blessings of the All-Merciful? ...

Alcohol consumeth the mind and causeth man to commit acts of absurdity, but ... this wicked hashish extinguisheth the mind, freezeth the spirit, petrifieth the soul, wasteth the body and leaveth man frustrated and lost.

‘Abdu'l-Bahá, from a tablet translated from Persian, in The Compilation of Compilations, Vol. I , no. 142

Concerning the so-called “spiritual” virtues of the hallucinogens ... spiritual stimulation should come from turning one’s heart to Bahá’u’lláh and not through physical means such as drugs and agents. ... hallucinogenic agents are a form of intoxicant. As the friends, including the youth, are required to strictly abstain from all forms of intoxicants, and are further expected conscientiously to obey the civil law of their country, it is obvious that they should refrain from using these drugs.
The Universal House of Justice, from a letter dated April 15, 1965, to a National Spiritual Assembly, in Lights of Guidance , no. 1183

In reply to your letter of March 23, 1976, the Universal House of Justice instructs us to say that the word “marijuana” does not appear as such in our Sacred Scriptures. However, marijuana contains the same narcotic as hashish (hemp) and the same prohibition applies to its use as applies to the use of hashish.
Letter written on behalf of the Universal House of Justice, dated May 3, 1976, to an individual believer

🔗GAMBLING, LOTTERIES, AND BETTING

Gambling and the use of opium have been forbidden unto you. Eschew them both, O people, and be not of those who transgress. Bahá’u’lláh, Kitáb-i-Aqdas , par. 155

The activities that are included in this prohibition have not been outlined in the Writings of Bahá’u’lláh. As both ‘Abdu’l - Bah á and Shoghi Effendi have indicated, it is left to the Universal House of Justice to specify the details of this prohibition. In response to questions about whether lotteries, betting on such things as horse races and football games, bingo, and the like, are included under the prohibition of gambling, the Universal House of Justice has indicated that this is a matter that will be considered in detail in the future. In the meantime, the Assemblies and individuals are counseled not to make an issue of these matters and to leave it to the conscience of the individual believers.

The House of Justice has ruled that it is not appropriate for funds for the Faith to be raised through lotteries, raffles, and games of chance.
The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 169

Although we have not found any text which forbids the owning of race horses, horse racing as a means of winning the prize money and betting at race courses, we quote the translation of a Tablet of ‘Abdu’l-Bahá on horse racing:

Betting on horse racing is a pernicious disease. It hath been seen in Europe what distress this hath caused. Thousands have become afflicted and distraught. The friends of God must engage in work which is lawful and attracteth blessings, so that God’s aid and bounty may always surround them. (Translated from the Persian)
The Universal House of Justice, from a letter dated June 20, 1972, to a National Spiritual Assembly, in Lights of Guidance , no. 1202

🔗BACKBITING, GOSSIPING, AND FAULT-FINDING

[B] ackbiting quencheth the light of the heart, and extinguisheth the life of the soul.

Bahá’u’lláh, Gleanings from the Writings of Bahá'u'lláh , no. CXXV

If any soul speak ill of an absent one, the only result will clearly be this: he will dampen the zeal of the friends and tend to make them indifferent. For backbiting is divisive, it is the leading cause among the friends of a disposition to withdraw.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 193.8

Ihope that the believers of God will shun completely backbiting, each one praising the other cordially and believe that backbiting is the cause of Divine wrath, to such an extent that if a person backbites to the extent of one word, he may become dishonored among all the people, because the most hateful characteristic of man is fault-finding. One must expose the praiseworthy qualities of the souls and not their evil attributes. The friends must overlook their shortcomings and faults and speak only of their virtues and not their defects.

‘Abdu’l-Bahá, Star of the West , Vol. IV, p. 192

Each of us is responsible for one life only, and that is our own. Each of us is immeasurably far from being “perfect as our heavenly father is perfect” and the task of perfecting our own life and character is one that requires all our attention, our will-power and energy. If we allow our attention and energy to be taken up in efforts to keep others right and remedy their faults, we are wasting precious time. We are like ploughmen each of whom has his team to manage and his plough to direct, and in order to keep his furrow straight he must keep his eye on his goal and concentrate on his own task. If he looks to this side and that to see how Tom and Harry are getting on and to criticize their ploughing, then his own furrow will assuredly become crooked.

On no subject are the Bahá’í teachings more emphatic than on the necessity to abstain from faultfinding and backbiting while being ever eager to discover and root out our own faults and overcome our own failings.

If we profess loyalty to Bahá'u'lláh, to our Beloved Master and our dear Guardian, then we must show our love by obedience to these explicit teachings. Deeds not words are what they demand, and no amount of fervour in the use of expressions of loyalty and adulation will compensate for failure to live in the spirit of the teachings.
Letter written on behalf of Shoghi Effendi, dated May 12, 1925, to an individual believer, in The Compilation of Compilations, Vol. II , no. 1272

It is obvious that if we listen to those who complain to us about the faults of others we are guilty of complicity in their backbiting. We should therefore, as tactfully as possible, but yet firmly, do our utmost to prevent others from making accusations or complaints against others in our presence.
Letter written on behalf of Shoghi Effendi, dated February 11,1925, to a National Spiritual Assembly, in Lights of Guidance, no. 325

As to backbiting, the House of Justice points out that learning not to concern oneself with the faults of others seems to be one of the most difficult lessons for people to master, and that failing in this is a fertile cause of disputes among Bahá’ís as it is among men and women in general. In “Star of the West”, Volume 8, No. 10, on page 138, there is a record of a reply given by ‘Abdu’l-Bahá in a private interview in Paris in 1913. He was asked “How shall I overcome seeing the faults of others - recognizing the wrong in others?”, and He replied: “I will tell you. Whenever you recognize the fault of another, think of yourself! What are my imperfections? — and try to remove them. Do this whenever you are tried through the words or deeds of others. Thus you will grow, become more perfect. You will overcome self, you will not even have time to think of the faults of others ...”

You are quite correct in your understanding of the importance of avoiding backbiting; such conduct strikes at the very unity of the Bahá’í community. In a letter written to an individual believer on behalf of the Guardian it is stated:

If we are better, if we show love, patience, and understanding of the weakness of others, if we seek to never criticize but rather encourage, others will do likewise, and we can really help the Cause through our example and spiritual strength.
Letter written on behalf of the Universal House of Justice, dated August 13, 1980, in Lights of Guidance , no. 309

The environment sought is, at the most fundamental level, one of love and support, in which the believers, all endeavouring to achieve the Bahá’í standard in their personal conduct, show patience and respect to each other and, when needed, receive wise counsel and ready assistance [from the institutions]. Gossip and backbiting have no place in the Bahá’í community; nor do judgemental attitudes and self-righteousness.
Letter written on behalf of the Universal House of Justice, dated April 23, 2013, to a National Spiritual Assembly

🔗IRRESPONSIBLE BEHAVIOR

Limited sanctions (i.e., restrictions on one’s eligibility to serve on institutions or participate in community events) are usually imposed in cases where the individual disrupts the unity of the community, or is mentally unfit and unable to exercise judgment or behave responsibly. The Universal House of Justice has clearly indicated that a National Spiritual Assembly may debar an individual from serving on a Local Spiritual Assembly without removing his administrative rights.
Letter written on behalf of the Universal House of Justice, dated January 31, 1972

🔗Dishonest Behavior

Truthfulness is the foundation of all human virtues. Without truthfulness progress and success, in all the worlds of God, are impossible for any soul. ‘Abdu’l-Bahá, quoted by Shoghi Effendi in The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), p. 26

Regarding Mr. ... : it was with the approval of the Guardian that his name was removed from the voting list. It is very bad for the Cause to have a member of the Community, actively, in the public eye, teaching the Faith, and at the same time showing dishonest characteristics. We cannot possibly say that because a person also has many virtues, faults as grave as lying and dishonorable conduct regarding money can be overlooked! ... This does not mean there is no hope for Mr. ... ; let him change his conduct, if he really loves the Cause, and then a way will be opened for him to again be active. But the change must be real and obvious; mere protestations will serve no purpose.
Letter written on behalf of Shoghi Effendi, dated November 23, 1949, in Arohanui: Letters from Shoghi Effendi to New Zealand , p. 52

🔗Abuse of Hospitality

Bahá'u'lláh makes hospitality the prerogative of the host and not of the guest. Courtesy demands that an individual should not impose himself or herself upon anyone without prior invitation or seek to take more than is offered, either of time or of resources.

Flagrant abuses of hospitality, particularly if they are repetitive patterns of behavior, should be reported to the National Spiritual Assembly.

🔗MEMBERSHIP IN CERTAIN ORGANIZATIONS

Formal affiliation with and acceptance of membership in organizations whose programs or policies are not wholly reconcilable with the Teachings is not permissible to the friends.… Your Assembly is advised to carefully inform the friends of these principles and to deepen them in their understanding and appreciation of them. Having made certain that all friends, especially those directly concerned, have been so deepened, your Assembly should then set a time limit by which the friends must obey your directive to withdraw their membership in the organization. Each case will have to be considered on its own merits. Some of the friends may have to fulfill certain commitments as officers before they can withdraw with honor. The time limit should make allowances in such cases.

Whereas persistence in membership in these and in similar organizations is ample ground for deprivation of voting rights, your Assembly is advised to give sufficient time for each of the friends to be thoroughly deepened, and to comply with the principles before any disciplinary action is taken.
The Universal House of Justice, from a letter dated December 26, 1963, to a National Spiritual Assembly, in Lights of Guidance , no. 192

🔗Political Parties

Membership in any political party is strictly prohibited for Bahá’ís. Letter written on behalf of the National Spiritual Assembly, dated June 30, 2000, to an individual believer

The beloved Guardian repeatedly emphasized the principle of refusing to join any political party. In “The Advent of Divine Justice”, in speaking of the rectitude of conduct which must manifest itself in the Bahá'í community, he said: It must characterize the attitude of every loyal believer towards non-acceptance of political posts, non-identification with political parties, non-participation in political controversies, and non-membership in political organizations ...

Summary of Instructions of the Universal House of Justice attached to a letter from the Universal House of Justice, dated December 28, 1973, to a National Spiritual Assembly, in Lights of Guidance , no. 1445

Active support … of an individual who has announced his candidacy for political office is not permissible to Bahá’ís. Even if the person is not attached to a political party, the very fact of promoting his candidacy over that of other competitors is an act of partisanship, which is inimical to the principles of the Faith.
Letter written on behalf of the Universal House of Justice, dated May 25, 1992

If a Bahá’í were to insist on his right to support a certain political party, he could not deny the same degree of freedom to other believers. This would mean that within the ranks of the Faith, whose primary mission is to unite all men as one great family under God, there would be Bahá’ís opposed to each other. Where, then, would be the example of unity and harmony which the world is seeking?
The Universal House of Justice, from a message dated February 8, 1970, to National Spiritual Assemblies in Africa

[I] f a certain person does enter into party politics and labors for the ascendancy of one party over another, and continues to do it against expressed appeals and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Bahá’í elections.
Letter written on behalf of Shoghi Effendi, dated March 16, 1933, to a National Spiritual Assembly, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 30

Bahá’ís do not become members of political parties because of their inherent divisiveness. However, Bahá’ís are permitted to serve in elected office so long as campaigning and party membership are not required. There is no objection to a Bahá’í allowing his or her name to be placed in nomination to run for election on a non- partisan ticket, but in such a situation the Bahá’í may not campaign on his or her own behalf nor do anything to promote his candidacy for office. In that situation the individual would have to win the election without undertaking any campaigning.

External Issues — Political Non-Involvement and Obedience to Government — Ch. 14

🔗Administrative Work and Appointive Posts

Your Assembly should understand that Bahá’ís do not engage in political activities nor belong to political parties, but may freely undertake non-political administrative work with governments, may hold appointive posts which are not political in character, or may serve on local councils if they do not campaign for office and are not required to undertake partisan political activities.
Letter written on behalf of Shoghi Effendi, dated March 16, 1933, to a National Spiritual Assembly, in Lights of Guidance , no. 1451

🔗Trade Unions

On the question of trade unions the Guardian’s secretary made the following comment on his behalf in a letter dated 2 February 1951. “Regarding your question about trade unions: The Guardian considers that this is a matter for each National Spiritual Assembly to advise the believers on. As long as the trade unions are not members of any particular political party, there does not seem to be any objection to the Bahá’ís belonging to them.”

.... the British National Spiritual Assembly wrote to the Guardian as follows: “In this country the law recognises strikes as legal when called by properly constituted authorities such as a Trade Union, and our own understanding is that in such circumstances the Bahá’í teaching, in spite of ‘Abdu’l-Bahá’s express disapproval of strikes, neither requires nor forbids an individual to strike but leaves him free to decide for himself in the particular circumstances of his case what is the proper course of action.”

The Guardian’s secretary replied on his behalf in a letter dated July 11, 1956: “As regard strikes, the Guardian feels that your own understanding of the matter as expressed in your letter is quite correct, and he does not see the necessity of adding anything to it. We should avoid becoming rigid and laying down any more rules and regulations of conduct.”

Based on the above guidelines, we are to emphasize the following points. 1. A Bahá’í can become a member of a trade union as long as he is not required to also join a political party.

2. ‘Abdu’l-Bahá in general disapproved of strikes. The Bahá’í attitude is that when the law recognizes strikes as legal, as when called by a properly constituted authority such as a trade union, the Bahá’í teaching neither requires nor forbids an individual to participate in the strike but leaves him free to decide for himself what is the proper course of action in the particular circumstances.
Letter written on behalf of the Universal House of Justice, dated June 23, 1985, to an individual believer, in Lights of Guidance , no. 2121

🔗Other Religions or Religious Organizations

Concerning membership in non-Bahá’í religious associations, the Guardian wishes to re-emphasize the general principle already laid down in his communications to your Assembly and also to the individual believers that no Bahá’í who wishes to be a wholehearted and sincere upholder of the distinguishing principles of the Cause can accept full membership in any non-Bahá’í ecclesiastical organization. For such an act would necessarily imply only a partial acceptance of the Teachings and laws of the Faith, and an incomplete recognition of its independent status, and would thus be tantamount to an act of disloyalty to the verities it enshrines. For it is only too obvious that in most of its fundamental assumptions the Cause of Bahá’u’lláh is completely at variance with outworn creeds, ceremonies and institutions. To be a Bahá’í and at the same time accept membership in another religious body is simply an act of contradiction that no sincere and logically minded person can possibly accept. To follow Bahá’u’lláh does not mean accepting some of His teachings and rejecting the rest.
Letter written on behalf of Shoghi Effendi, dated June 15, 1935, to a National Spiritual Assembly, in Lights of Guidance , no. 1396

[T] o remain a member of the church is not proper for us, for we do so under false pretense. We should therefore withdraw from our churches but continue to associate, if we wish to, with the church members and ministers.
Letter written on behalf of Shoghi Effendi, dated June 24, 1947, to a local Bahá’í community, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), p. 30

🔗Secret Societies

The following two principles should help to guide your Assembly in dealing with the problems of Bahá’í membership in Masonic, Theosophical, Rosicrucian, and similar societies: 1. Formal affiliation with and acceptance of membership in organizations whose programs or policies are not wholly reconcilable with the Teachings is not permissible to the friends.

2. The friends should not become members of secret societies.
The Universal House of Justice, from a letter dated December 26, 1963, to a National Spiritual Assembly

[A] ll the Bahá'ís everywhere have been urged to give up their old affiliations and withdraw from membership in the Masonic and other secret Societies in order to be entirely free to serve the Faith of Bahá’u’lláh as a united Body. Such groups as Masonry, however high the local standard may be, are in other countries gradually being influenced by the issues sundering the nations at present.

The Guardian wants the Bahá’ís to disentangle themselves from anything that may in any way, now or in the future, compromise their independent status as Bahá’ís and the supra-national nature of their Faith.
Letter written on behalf of Shoghi Effendi, dated February 17, 1956, to an individual believer, in Lights of Guidance , no. 1388

🔗CRIMINAL OFFENSES

We have carefully reviewed your letter ... inquiring about the attitude to be adopted by your National Assembly regarding believers who have been charged with criminal offenses, suspected to have committed such offenses, or convicted by the court. The principle to bear in mind is that each case falling in any of the aforementioned categories should be considered separately and on its own merits. No hard and fast rule should be applied.

If the believer’s actions conspicuously disgrace the Faith and such actions seriously injure its reputation, the National Assembly may in its discretion apply the sanction of deprivation of voting rights.

We feel that the Assembly should exercise its utmost wisdom when depriving believers of their administrative privileges, each case should be considered on its individual merits, and it should be realized that the application of Bahá’í sanctions is not an automatic action in response to a verdict of the court.
The Universal House of Justice, from a letter dated May 3, 1967, to a National Spiritual Assembly iolations of criminal law are handled by the civil courts of a country and enforced by its civil administration. The fact that a believer has been charged with a criminal offense, or is suspected of having committed such an offense, or is convicted by the court, should not automatically result in the application of Bahá’í sanctions. Each case is to be considered on its own merits, and in light of the aforementioned considerations pertaining to the effect on the Bahá’í community and its reputation.

When an Assembly is aware that a believer is charged with a criminal offense, normally it should not pass judgment on the matter until a decision has been given in the courts, at which time it would consider whether it should impose administrative sanctions. There may be cases, however, when an Assembly is justified in taking certain actions to protect the interests of the Cause. Generally, the Assembly would regard the decision of the court as being valid in determining whether or not the Bahá’í was guilty of the stated offense, and would not undertake its own independent investigation. However, there may be special circumstances associated with a particular case, or with the reputation of the civil judicial system, which would incline an Assembly to decide that the verdict of the court should not be accepted as a basis for Bahá’í administrative action without further investigation by the Assembly; it is left to the Assembly to make that determination.

When an allegation is made that a believer has violated Bahá’í law, irrespective of the consequence in civil law, the process of investigation calls for a diligent and persistent effort by the Assembly to ascertain the facts, and for wholehearted cooperation of all concerned in the search for truth.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

If a member of the Bahá’í community violates criminal law, the National Spiritual Assembly should be advised with as much information as possible about the crime and the reason the person committed it. Depending on the circumstances, the Local Assembly may or may not wish to recommend removal of the believer’s administrative privileges.

🔗Assembly Must Be Careful to Conform to Civil Law

Your Assembly should make a distinction between those actions which can be dealt with at present by the Bahá’í administrative institutions and those which are criminal in character and fall within the purview of the civil authorities. In general, misconduct on the part of individual Bahá’ís and differences between the friends should be adjudicated by Spiritual Assemblies, and the friends should obey the Assemblies’ decisions. However, in criminal matters in which the State claims a prior interest and has clearly laid down the procedures to be followed, and the action of Assemblies would amount to interference with these procedures, such matters must be referred to the civil authorities.

Since at the present time Bahá’í institutions are not authorized to deal with criminal matters, you should seek the advice of legal experts in reconciling the observance of confidentiality, which is essential to the functioning of any Spiritual Assembly, and the Assembly’s obligation to uphold Government regulations in criminal cases.
Letter written on behalf of the Universal House of Justice, dated June 5, 1985, to a National Spiritual Assembly

As you know, the Bahá’í institutions do not have a responsibility to enforce the criminal laws of a nation, although they do quite properly exhort the believers to obedience to government, which includes obedience to its laws. … there may be special circumstances associated with a particular case, or with the reputation of the civil judicial system, which would incline an Assembly to decide that the verdict of the court should not be accepted as a basis for Bahá’í administrative action without further investigation by the Assembly; it is left to the Assembly to make that determination.
Letter written on behalf of the Universal House of Justice, dated December 9, 1991, to a National Spiritual Assembly

If an Assembly is handling a case involving civil courts or criminal behavior, it must be careful not to interfere with the established legal procedures. As civil and criminal law are subject to change, the Assembly should seek advice concerning current legal requirements for any such case brought to its attention.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Access to Records — Confidential Materials — Ch.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Complying with Legal Reporting Requirements — Ch. 5

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Report Violations of Civil or Criminal Law — Ch. 10

Responding to Violations of Bahá’í Law — General Principles — Ascertaining the Facts — Ch. 10

By-Laws of a Local Spiritual Assembly — Article IV

🔗Abuse

Among the signs of moral downfall in the declining social order are the high incidence of violence within the family, the increase in degrading and cruel treatment of spouses and children, and the spread of sexual abuse. It is essential that the members of the community of the Greatest Name take the utmost care not to be drawn into acceptance of such practices because of their prevalence. They must be ever mindful of their obligation to exemplify a new way of life distinguished by its respect for the dignity and rights of all people, by its exalted moral tone, and by its freedom from oppression and from all forms of abuse.
Letter written on behalf of the Universal House of Justice, dated January 24, 1993, to an individual believer

If an Assembly suspects or receives an allegation of abuse of any kind, regardless of whether or not it occurs between family members, it should immediately refer to the Domestic Violence Supplement to Guidelines for Local Spiritual Assemblies for guidance on how to proceed. While some of the guidance contained therein may not apply to situations outside the family, much of it will still be applicable, particularly if the abuser is a Bahá'í. If, after consulting the manual, the Assembly has further questions or is uncertain how to proceed, it should contact the Office of Community Administration at (847) 733-3485 or via email at community@usbnc.org.

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 10

Responding to Violations of Bahá’í Law — Removal of Administrative Privileges — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗Orders of Protection

If one believer has taken legal action by obtaining an order of protection to prevent another believer from having contact with him or her, guidance should be sought from the Office of Community Administration at the Bahá’í National Center about how that action would affect the participation of both parties in various Bahá’í activities.

🔗Robbery, Theft

Some have regarded it as lawful to infringe on the integrity of the substance of their neighbor, and have made light of the injunction of God as prescribed in His Book. Evil fall upon them, and the chastisement of God, the All-Powerful, the Almighty, afflict them! 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 be said to have truly ascended into the heaven of faith and certitude would deign to regard it, much less to seize and keep it. We have formerly referred to this subject in passages revealed in the Arabic tongue, in a language of exquisite beauty. God is Our witness! Whoever hath tasted the sweetness of those words will never consent to transgress the bounds which God hath fixed, neither will he turn his gaze towards any one except his Well-Beloved. Such a man will, with his inner eye, readily recognize how altogether vain and fleeting are the things of this world, and will set his affections on things above.

Say: Be ashamed, O ye that call yourselves the lovers of the Ancient Beauty! Be ye admonished by the tribulation He hath suffered, by the burden of anguish He hath carried for the sake of God. Let your eyes be opened. To what purpose hath He labored, if the manifold trials He hath endured are, in the end, to result in such contemptible professions, and such wretched conduct? Every robber, every worker of iniquity, hath, in the days prior to My Revelation, uttered these same words, and performed these same deeds.

Verily I say: Incline your ears to My sweet voice, and sanctify yourselves from the defilement of your evil passions and corrupt desires. They who dwell within the tabernacle of God, and are established upon the seats of everlasting glory, will refuse, 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.
Bahá'u'lláh, Gleanings from the Writings of Bahá’u’lláh , no. CXXXVII

🔗WHEN SELF-DEFENSE IS APPROPRIATE

We have reviewed your letter of April 11th, asking about the teachings of the Faith on self-defense and any guidance on individual conduct in the face of increasing civil disorder in North American cities. From the texts you already have available it is clear that Bahá’u’lláh has stated that it is preferable to be killed in the path of God’s service than to kill, and that organized religious attack against Bahá’ís should never turn into any kind of warfare, as this is strictly prohibited in our Writings.

A hitherto untranslated Tablet from ‘Abdu’l-Bahá, however, points out that in the case of attack by robbers and highwaymen, a Bahá’í should not surrender himself, but should try, as far as circumstances permit, to defend himself, and later on lodge a complaint with the government authorities. In a letter written on behalf of the Guardian, he also indicates that in an emergency when there is no legal force at hand to appeal to, a Bahá’í is justified in defending his life. In another letter the Guardian has further pointed out that the assault of an irresponsible assailant upon a Bahá’í should be resisted by the Bahá’í, who would be justified, under such circumstances, in protecting his life.

The House of Justice does not wish at the present time to go beyond the guidelines given in the above-mentioned statements. The question is basically a matter of conscience, and in each case the Bahá’í involved must use his judgment in determining when to stop in self-defense lest his action deteriorate into retaliation.

Of course the above principles apply also in cases when a Bahá’í finds himself involved in situations of civil disorder. We have, however, advised the National Spiritual Assembly of the United States that under the present circumstances in that country it is preferable that Bahá'ís do not buy nor own arms for their protection or the protection of their families.
The Universal House of Justice, from a letter dated May 26, 1969, to a National Spiritual Assembly, in Messages from the Universal House of Justice, 1963–1986: The Third Epoch of the Formative Age, p. 148

🔗See also:

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗Possession of Firearms

In keeping with the guidance of the Universal House of Justice, generally, gun ownership by Bahá’ís in the United States for the purpose of self-defense is discouraged. The National Spiritual Assembly does not at this time wish to proscribe the holding of Bahá’í activities in homes where residents own firearms. However, Local Assemblies should ensure that the residents of such homes have secured all firearms and other weapons so that they are not easily accessible, especially to minors. Aside from residents, others should not bring weapons to such gatherings, whether carried concealed or openly.

Except when a gathering is held at a private home where there are firearms securely stored, guns should not be present at any other Bahá’í gatherings unless they are carried by persons required to do so, such as law-enforcement officers and active-duty military personnel in uniform. This guidance applies even in localities where there are few if any restrictions on the ownership and use of firearms.

It is not permissible to store firearms on properties owned by Bahá’í institutions, including weapons owned by individuals who reside there, whether staff members or their relatives.

If other questions arise about the propriety of having a firearm at a Bahá’í gathering, state and local laws and ordinances should be reviewed, especially with regard to the strict legal requirements in some localities concerning the storing and carrying of firearms.

🔗ASSEMBLY TO EDUCATE ON ALL LAWS AND ORDINANCES

A third requisite [for them that take counsel together, i.e., the Local Spiritual Assembly] is the promulgation of the divine commandments among the friends, such as the Obligatory Prayers, Fasting, Pilgrimage, Ḥuqúqu’lláh and all the other ordinances. ‘Abdu’l-Bahá, in Ḥuqúqu’lláh , A Compilation Prepared by the Research Department of the Universal House of Justice, no. 73

🔗OBLIGATORY PRAYER AND FASTING

[W] e have ordained obligatory prayer and fasting so that all may by these means draw nigh unto God, the Most Powerful, the Well-Beloved.

Bahá’u’lláh, in The Importance of Obligatory Prayer and Fasting: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 1

Cling firmly to obligatory prayer and fasting. Verily, the religion of God is like unto heaven; fasting is its sun, and obligatory prayer is its moon. In truth, they are the pillars of religion whereby the righteous are distinguished from those who transgress His commandments.

Bahá’u’lláh, in The Importance of Obligatory Prayer and Fasting: A Compilation Prepared by the Research Department of the Universal House of Justice , no. 4

[T] he observance of the nineteen-day fast has been made by Bahá’u’lláh the sole responsibility of the individual believer. No Assembly has the right to enforce it on the friends, or to hold anybody responsible for not observing it. The believer is free, however, to ask the advice of his Assembly as to the circumstances that would justify him to conscientiously break such a fast. But he is by no means required to do so.
Letter written on behalf of Shoghi Effendi, dated March 9, 1937, to an individual

The obligation of the friends to follow such ordinances as that of fasting is a purely spiritual one, a matter of individual conscience. However, in one of His Tablets, ‘Abdu’l-Bahá states that the ordinance about the Obligatory Prayers and the one about fasting are among the mightiest obligations of the friends, and no one has the right to neglect these injunctions or interpret them in a manner to lessen their binding effect. They constitute the pillars of the spiritual life of the individual.
Letter written on behalf of the Universal House of Justice, dated August 2, 1992, to an individual

🔗Obligatory Prayer

The obligatory prayers are binding inasmuch as they are conducive to humility and submissiveness, to setting one’s face toward God and expressing devotion to Him. Through such prayer man holdeth communion with God, seeketh to draw near unto Him, converseth with the true Beloved of one’s heart, and attaineth spiritual stations.

‘Abdu’l-Bahá, from a tablet translated from the Persian, in The Compilation of Compilations, Vol. II , no. 1744

The daily obligatory prayers are three in number. The shortest one consists of a single verse which has to be recited once in every twenty-four hours and at midday. The medium (prayer) which begins with the words: ‘The Lord is witness that there is none other God but He,’ has to be recited three times a day, in the morning, at noon and in the evening. The long prayer which is the most elaborate of the three has to be recited once in every twenty-four hours, and at any time one feels inclined to do so.

The believer is entirely free to choose any one of those three prayers but is under the obligation of reciting one of them, and in accordance with any specific directions with which they may be accompanied.
Letter written on behalf of Shoghi Effendi, dated January 10, 1936, in Prayer and Devotional Life , no. 61

These daily obligatory prayers, together with a few other specific ones, such as the Healing Prayer, the Tablet of Ahmad, have been invested by Bahá’u’lláh with a special potency and significance, and should therefore be accepted as such and be recited by the believers with unquestioned faith and confidence, that through them they may enter into a much closer communion with God, and identify themselves more fully with His Laws and precepts.
Letter written on behalf of Shoghi Effendi, dated January 10, 1936, in Bahá’í Prayers

For details concerning performance of obligatory prayers, refer to Bahá'í Prayers , and to the Kitáb-i-Aqdas , par. 6 & 8 and no. 34 in “Notes” appended to the Kitáb-i-Aqdas .

🔗Prayer

All forgiveness floweth, in this Day, from God, Him to Whom none can compare, with Whom no partners can be joined, the Sovereign Protector of all men, and the Concealer of their sins! Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. XV

There is nothing sweeter in the world of existence than prayer. Man must live in a state of prayer. The most blessed condition is the condition of prayer and supplication. Prayer is conversation with God. The greatest attainment or the sweetest state is none other than conversation with God. It creates spirituality, creates mindfulness and celestial feelings, begets new attractions of the Kingdom and engenders susceptibilities of the higher intelligence.

‘Abdu’l-Bahá, in Star of the West , vol. 8, no. 4 (May 17, 1917), p. 41

Prayer is the essential spiritual conversation of the soul with its Maker, direct and without intermediation. It is the spiritual food that sustains the life of the spirit. Like the morning’s dew, it brings freshness to the heart and cleanses it, purifying it from attachments of the insistent self. It is a fire that burns away the veils and a light that leads to the ocean of reunion with the Almighty. On its wings does the soul soar in the heavens of God and draw closer to the divine reality. Upon its quality depends the development of the limitless capacities of the soul and the attraction of the bounties of God, but the prolongation of prayer is not desirable. The powers latent in prayer are manifested when it is motivated by the love of God, beyond any fear or favour, and free from ostentation and superstition. It is to be expressed with a sincere and pure heart conducive to contemplation and meditation so that the rational faculty can be illumined by its effects. Such prayer will transcend the limitation of words and go well beyond mere sounds. The sweetness of its melodies must gladden and uplift the heart and reinforce the penetrating power of the Word, transmuting earthly inclinations into heavenly attributes and inspiring selfless service to humankind.
The Universal House of Justice, from a message dated December 18, 2014, to the Bahá’ís in Iran

🔗The Bahá’í Fast

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

The ordinance of fasting is, as in the case with these three prayers, a spiritual and vital obligation enjoined by Bahá’u’lláh upon every believer who has attained the age of 15. In the Aqdas He thus writes: We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He hath exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous.

And in another passage He says: We have enjoined upon you fasting during a brief period, and at its close have designated for you Naw-Rúz as a feast. ... The traveler, the ailing, those who are with child or giving suck, are not bound by the Fast; ... Abstain from food and drink from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.

Also in the “Questions and Answers” that form an appendix to the Aqdas , Bahá’u’lláh reveals the following: Verily, I say that God has appointed a great station for fasting and prayer. But during good health its benefit is evident, and when one is ill, it is not permissible to fulfill them.

Concerning the age of maturity, He reveals in the appendix of that same Book: The age of maturity is fifteen for both men and women.

The fasting period, which lasts nineteen days, … involves complete abstention from food and drink from sunrise till sunset. It is essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purposes are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires.
Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), pp. 8-9

🔗Exemptions from Fasting

The traveller, the ailing, those who are with child or giving suck, are not bound by the Fast; they have been exempted by God as a token of His grace. Exemption from fasting is granted to those who are ill or of advanced age (see note 14), women in their courses (see note 20), travellers (see note 30) and to women who are pregnant and those who are nursing. This exemption is also extended to people who are engaged in heavy labour, who, at the same time, are advised "to show respect to the law of God and for the exalted station of the Fast" by eating "with frugality and in private" (Q and A 76). Shoghi Effendi has indicated that the types of work which would exempt people from the Fast will be defined by the Universal House of Justice.
The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 31

The Universal House of Justice has received your email letter of 1 March 2020 in which you seek guidance for a family member in Iran who has raised a question about fasting at this time when there are health concerns about the spread of a particular virus. We have been asked to respond as follows.

As to fasting, in the Kitáb-i-Aqdas, Bahá’u’lláh specifically exempts “those who are weak from illness”. If one has any doubt in his mind as to whether it will be bad for his health to keep the Fast, medical advice should be obtained from a competent physician. In a letter written on his behalf, the beloved Guardian explained that if a physician advises, for reasons of health, against keeping the Fast, then the person can give it up.

Beyond this, at the present time the House of Justice does not wish to provide any legislation on detailed matters concerning the observance of the Fast. The general principles are known, and when the friends encounter specific details that seem not to be explicitly covered, they should make their own decisions after prayerful and conscientious consideration of the principles and then carry out their decisions with a clear conscience. Keeping the Fast is a spiritual obligation, and it is a matter between each believer and God.
Letter written on behalf of the Universal House of Justice, dated March 3, 2020, to an individual believer

🔗Smoking in Relation to the Fast

In one of His Tablets, ’Abdu’l-Bahá, after stating that fasting consists of abstinence from food and drink, further indicates that smoking is a form of “drink.” In Arabic the verb “drink” applies equally to smoking. The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 32

🔗GREATEST NAME, REPETITION 95 TIMES DAILY

We have also decided that it is timely for Bahá’ís in every land to take to their hearts the words of the Kitáb- i-Aqdas: “It hath been ordained that every believer in God, the Lord of Judgment, shall, each day, having washed his hands and then his face, seat himself and, turning unto God, repeat ‘Allah-u-Abhá’ ninety-five times. Such was the decree of the Maker of the Heavens when, with majesty and power, He established Himself upon the thrones of His Names.” Let all experience the spiritual enrichment brought to their souls by this simple act of worshipful meditation.
The Universal House of Justice, from a message dated December 28, 1999, to the Bahá'ís of the World, in Messages from the Universal House of Justice, 1986-2001: The Fourth Epoch of the Formative Age , par. 315.6

🔗DAILY READING OF SACRED WRITINGS

Recite ye the verses of God every morn and eventide. Whoso faileth to recite them hath not been faithful to the Covenant of God and His Testament, and whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God. Fear ye God, O My servants, one and all.

Bahá’u’lláh, Kitáb-i-Aqdas , par. 149

🔗DEBTS

In connection with the demands for payment of which thou hast written in thy letter, it is manifestly clear that anyone who hath the ability to settle his debts, and yet neglecteth to do so, hath not acted in accordance with the good pleasure of the one true God. Those who incur debts should strive to settle them with all diligence and application. God's binding commandments with respect to trustworthiness, uprightness and the honouring of rights have been recorded in clear and perspicuous language in all the sacred Books, Tablets, Scriptures and holy Writings. Well is it with him whom the fleeting vanities of the world have not deprived of a lasting adornment, and whom avarice and negligence have not shut out from the illumination of the sun of trustworthiness. These matters, however, depend on the existence of ability, for the making of a demand is contingent upon ability to meet it. By the Lord of the Book, the former is not permissible in the absence of the latter. To this testifieth the Verse: "Respite thy debtor till he findeth means to pay."
Bahá'u'lláh, from a Tablet translated from the Arabic, in Trustworthiness: A Cardinal Bahá’í Virtue , compiled by the Research

Department of the Universal House of Justice, no. 35

Qur’án 2:280

🔗ḤUQÚQU’LLÁH, THE RIGHT OF GOD What Is Ḥuqúqu’lláh?

It is clear and evident that the payment of the Right of God is conducive to prosperity, to blessing, and to honour and Divine protection. Well is it with them that comprehend and recognize this truth and woe betide them that believe not. And this is on condition that the individual should observe the injunctions prescribed in the Book with the utmost radiance, gladness and willing acquiescence. It behoveth you to counsel the friends to do that which is right and praiseworthy. Whoso hearkeneth to this call, it is to his own behoof, and whoso faileth bringeth loss upon himself. Verily our Lord of Mercy is the All-Sufficing, the All-Praised.

Bahá’u’lláh, in Huqúqu’lláh, A Compilation Prepared by the Research Department of the Universal House of Justice , no. 12

This verse establishes Ḥ uqúqu’lláh, the Right of God, the offering of a fixed portion of the value of the believer's possessions. This offering was made to Bahá'u'lláh as the Manifestation of God and then, following His Ascension, to ‘Abdu'l-Bahá as the Centre of the Covenant. In His Will and Testament, ’Abdu'l-Bahá provided that the Ḥ uqúqu’lláh was to be offered "through the Guardian of the Cause of God ". There now being no Guardian, it is offered through the Universal House of Justice as the Head of the Faith. This fund is used for the promotion of the Faith of God and its interests as well as for various philanthropic purposes. The offering of the Ḥ uqúqu’lláh is a spiritual obligation, the fulfilment of which has been left to the conscience of each Bahá'í. While the community is reminded of the requirements of the law of Ḥ uqúq, no believer may be approached individually to pay it… The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 125

In ordaining the mighty law of Ḥuqúqu’lláh, the Blessed Beauty has vouchsafed a favour unto His ardent lovers through which they can express their personal sense of devotion to God in a profoundly private act of conscience. This sacred law creates a direct and vital link between the individual believer and the Head of the Faith, enables the friends to become firm and steadfast, and, as the beloved Master affirms, exerts “a great influence on their hearts and souls”. Above all, when those privileged to pay the Right of God offer it in a spirit of joy, fellowship, and contentment, it will impart prosperity and protection, purify their worldly possessions, and enable them and their offspring to benefit from the fruits of their endeavours. Beyond the bestowal of such spiritual benefits upon the individual, this law promotes the common good and contributes to the spiritualization of humanity through the promotion of a new attitude towards the acquisition and use of material resources necessary for great collective enterprises designed to improve all aspects of life. Indeed, the institution of Ḥuqúqu’lláh is a key instrument for constructing the foundation and supporting the structure of the New World Order of Bahá’u’lláh, serving as a powerful element in the growth of a world civilization.
The Universal House of Justice, from a letter dated June 21, 2016, to the International Board of Trustees of Ḥ uqúqu’lláh

🔗Role of Local Spiritual Assembly in Relation to Ḥuqúqu’lláh

The House of Justice has every confidence that the application of this Law, when made, will redound not only to the great benefit of the believers themselves who obey the Law, but also to the administrative institutions that will have participated in the dissemination of the literature that has been compiled for the education of all of the friends on the Law of The Right of God.
Letter written on behalf of the Universal House of Justice, dated June 29, 1987, to the National Spiritual Assembly of the Bahá’ís of the United States

The continuing responsibility for educating the believers in the law of Ḥuqúqu’lláh is shared by all the institutions of the Faith. But your [Trustees of Ḥuqúqu’lláh] deputies and their representatives, through the close relationships which they are forming with individual believers, will be able to advance their understanding of the spiritual and practical aspects of this law in an especially effective way...
Letter written on behalf of the Universal House of Justice, dated November 13, 1992, in Ḥuqúqu’lláh , A Compilation Prepared by the Research Department of the Universal House of Justice, no. 95

Educational materials on Ḥuqúqu’lláh, as well as contact information for Representatives and Deputy

Trustees, are available on the national member services website at https://www.bahai.us/community/huququllah-resources. Questions about the law can also be directed to a Ḥuqúqu’lláh Representative or a Deputy Trustee.

🔗Making Ḥuqúqu’lláh Payments

Payments of Ḥuqúqu’lláh can be made by making checks payable to “Bahá'í Ḥuqúqu’lláh Trust” and mailing them to Bahá’í Ḥuqúqu’lláh Trust, P. O. Box 697, Wilmette, Illinois 60091. The payee’s Bahá’í identification number and current address should also be included with the payment. If making a ‘joint payment,’ both spouses’ Bahá’í identification numbers should be included. Payments can also be made online by signing into https://ocs.bahai.us/hps/ with one’s Bahá’í Online Services Account (BOSA) information. To create a BOSA account, go to https://www.bahai.us/community/createboswizard/step1 and follow the prompts given.

Questions regarding the transfer of securities, or wire transfers, or the transfer of a person’s ‘final payment’ designated in their Will can be directed to the Ḥuqúqu’lláh Office in Wilmette, Illinois by calling 847 -733-3478.

🔗PILGRIMAGE

The Lord hath ordained that those of you who are able shall make pilgrimage to the sacred House, and from this He hath exempted women as a mercy on His part. He, of a truth, is the All-Bountiful, the Most Generous. Bahá’u’lláh, Kitáb-i-Aqdas , par. 32

In the Bayán, the Báb enjoined the ordinance of pilgrimage once in a lifetime upon those of His followers who were financially able to undertake the journey. He stated that the obligation was not binding on women in order to spare them the rigors of travel.

Bahá’u’lláh likewise exempts women from His pilgrimage requirements. The Universal House of Justice has clarified that this exemption is not a prohibition, and that women are free to perform the pilgrimage.
The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 55

You have asked about visiting holy places and the observance of marked reverence toward these resplendent spots. Holy places are undoubtedly centers of the outpouring of Divine grace, because on entering the illumined sites associated with martyrs and holy souls, and by observing reverence, both physical and spiritual, one’s heart is moved with great tenderness.

’Abdu’l-Bahá, quoted in Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas (1973), Notes to the Synopsis and Codification, p. 61

After the passing of Bahá’u’lláh, ‘Abdu’l-Bahá designated the Shrine of Bahá’u’lláh at Bahjí as a place of pilgrimage. In a Tablet, He indicates that the "Most Holy Shrine, the Blessed House in Baghdad and the venerated House of the Báb in Shiraz" are "consecrated to pilgrimage", and that it is "obligatory" to visit these places "if one can afford it and is able to do so, and if no obstacle stands in one’s way". No rites have been prescribed for pilgrimage to the Most Holy Shrine.
The Universal House of Justice, in “Notes” appended to the Kitáb-i-Aqdas , no. 54

[P] ilgrims will have the opportunity each year to pray in the Shrines of the Central Figures of their Faith, to visit the places hallowed by the footsteps, sufferings and triumphs of Bahá’u’lláh and ’Abdu’l-Bahá, and to meditate in the tranquillity of these sacred precincts, beautified with so much loving care by our beloved Guardian.
The Universal House of Justice, from the Ri ḍ ván 1969 message to the Bahá’ís of the World, in Messages of the Universal House of Justice 1963-1986: The Third Epoch of the Formative Age, par. 68.9

Pilgrimage to the Holy Places at the Bahá’í World Center is a privilege and a precious bounty. Although the law of pilgrimage is not currently binding on Western believers, all Bahá’ís in good standing are free to apply. The website bahai.bwc.org/pilgrimage/ contains a wealth of information on pilgrimage, as well as an application. Those who prefer not to use the Internet may submit their pilgrimage request in writing to the Department of Pilgrimage at the Bahá'í World Center. When writing, please provide names, Bahá'í identification numbers and current mailing and email addresses of each believer applying.

Bahá'í World Centre

Department of Pilgrimage

P.O. Box 155

Haifa 31 00101, ISRAEL

Fax: 011-972-4-8358507

Email: pilgrimage@bwc.org The Department of Pilgrimage has asked the friends not to contact it by telephone. Be advised that there is a waiting list, so the friends may wish to apply well in advance for the privilege of attaining pilgrimage.

🔗Permission Required for Visiting Israel

Prior to visiting Israel for any reason, believers should obtain consent from the Universal House of Justice, especially if they are considering a visit to the World Center. Believers may contact the World Center to obtain permission by phone at 972-4-8358280 or email at visit@bwc.org. Their request should include their full names, Bahá’í ID numbers, addresses, passport information, and the dates of their proposed visits. It is suggested that their requests be sent approximately one month before their intended visits.

🔗WILLS

Unto everyone hath been enjoined the writing of a will. Bahá’u’lláh, Kitáb-i-Aqdas , par. 109

[I] t should be noted that the question of the will is of extreme importance: everyone should devote the most serious attention to drawing up a will, so that there should be no one who doth not have a will. This is one of the binding laws of this mighty Dispensation.

‘Abdu’l-Bahá, in Wills and Intestacy under Bahá’í Law: Selected Extracts from the Bahá’í Writings and Communications by and on behalf of the Universal House of Justice , no. 4

[T] he execution of the provisions of the will causes the spirit of the deceased to rejoice in the Abhá

Kingdom.
Letter written on behalf of Shoghi Effendi, dated November 4, 1933, to an individual believer

🔗General Principles for the Writing and Execution of a Will

Everyone must in his lifetime draw up a will, and dispose of his property in whatsoever manner he deemeth fit, while having due regard for the need to observe justice and equity. ‘Abdu’l-Bahá, in Wills and Intestacy under Bahá’í Law: Selected Extracts from the Bahá’í Writings and Communications by and on behalf of the Universal House of Justice , no. 6

[E] ven though a Bahá’í is permitted in his will to dispose of his wealth in the way he wishes, yet he is morally and conscientiously bound to always bear in mind, while writing his will, the necessity of his upholding the principle of Bahá’u’lláh regarding the social function of wealth, and the consequent necessity of avoiding its overaccumulation and concentration in a few individuals or groups of individuals.
Letter written on behalf of Shoghi Effendi, dated April 22, 1939, to an individual

In Bahá’í law, as you know, a person has absolute control over his or her property and can give it or bequeath it to whomever he or she wishes. Thus, in Bahá’í law, a child has no prescriptive “right” to property owned by his or her parents. From this point of view, you are free to do whatever you wish with property which is yours. However, the law of [your country] may look on the matter differently, and it would be important to consider any implications it might have.

Then there is the Bahá’í principle of upholding unity, especially in the family. For that reason alone, it would be desirable for you to at least consult your daughters before taking any action to which either of them objects.…
Letter written on behalf of the Universal House of Justice, dated August 11, 1997, to an individual

According to the Teachings of Bahá’u’lláh, the making of a Will is essentially an obligation of the individual Bahá’í. Each believer is free to dispose of his estate in whatever manner he chooses, within the limits imposed by civil law and after payment of burial expenses and other debts and obligations.… When making their Wills it may be wise for the friends to seek professional advice.
Letter written on behalf of the Universal House of Justice, dated October 18, 1983, to an individual

At the present time the civil law in each country usually governs in some detail the whole matter of Wills and Testaments, and may well place limits on the freedom of individuals in bequeathing their property. The House of Justice, therefore, does not deem it timely to apply details of the laws of the Faith in this area. There are, however, certain principles of which the friends should be made aware:

In Bahá’í law it is everyone’s duty to write a Will and Testament.

Provided all his debts are paid, an individual is entirely free to leave his or her possessions as he wishes.

A person’s Will is sacred and therefore a Bahá’í is not permitted to challenge the provisions of another’s Will. As you will know from your study of the “Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas”, Bahá’u’lláh has laid down detailed rules for the devolution of property in cases of intestacy. However, since intestacy is nowadays usually governed by civil law, these rules cannot yet be applied.

There are also two points on which the National Assembly may wish to advise the believers: The civil law in relation to the making of Wills is sometimes quite complex. It is, therefore, highly advisable for an individual to consult a lawyer when he makes his Will to ensure that his intention is not nullified by some possible breach of the requirements of the law in the drawing up or executing of the Will.

It is highly desirable for a Bahá’í to take steps during his life-time to ensure that he will be given a funeral in accordance with Bahá’í law and that his remains will not be cremated. It may be possible to include such a provision in the Will, or some other procedure may need to be followed, depending upon the civil law.
Letter written on behalf of the Universal House of Justice, dated May 15, 1985, to a National Spiritual Assembly

The friends should be strongly advised to make wills specifying that they want their funerals to be conducted under the auspices of the Bahá’í Faith, or at least in conformity with its requirements and they should make this known both to the Local Spiritual Assembly and to their own relatives, while they are still alive. In this way it is quite possible that agreements may be reached with non-Bahá’í relatives before death takes place.
Letter written on behalf of the Universal House of Justice, dated August 18, 1972, to a National Spiritual Assembly, in Lights of Guidance , no. 633

You are free to inform those who ask that neither the National or Local Spiritual Assemblies should be named as executor of a will.
The Universal House of Justice, from a letter dated January 14, 1971, to a National Spiritual Assembly, in Lights of Guidance , no. 632

A booklet entitled "Information about the Writing of a Will", giving additional instructions about will and testament preparation, can be downloaded from the Bequests/Wills section of the https://www.bahai.us/community/resources/planned-giving webpage of the national member services website.

While some states permit people to prepare their own wills and may make statutory forms for simple wills available online, through office supply stores, or at local courthouses, it is often advisable to seek the assistance of an attorney. Writing and executing the will to conform to the state law helps ensure that the person’s wishes will be carried out after death.

🔗Separate Copy of Instructions for Disposition of Remains and Burial Are Advised

It is preferable to keep a copy of the instructions for burial, as well as for any organ or body donation, separate from the will in an easily accessible location in order to help insure that they are read in time. Family members or friends should be made aware of the instructions and know where a copy is kept. A copy may also be given to the Local Assembly for its information. Believers should be aware that such instructions may not be legally binding, although including the original copy with the will and testament increases the likelihood of their wishes being carried out, if it is found in time.

🔗Role of Local Assembly in Relation to Wills

The House of Justice appreciates your desire to educate the friends regarding the obligation to write a will as enjoined in the Kitáb-i-Aqdas. In doing so, you are asked to bear the following points in mind.

The House of Justice has not issued specific instructions on the form and content of wills of Bahá’ís. Local and National Spiritual Assemblies should likewise refrain, at this time, from issuing specific instructions on wills. They may draw the attention of the believers, in a general way, to the obligation to make a will, but should not prescribe provisions. Assemblies should not become involved in giving legal advice about the making of wills, but may suggest that a qualified attorney be consulted.

According to the Teachings of Bahá’u’lláh, the making of a will is essentially an obligation of the individual Bahá’í. Each believer is free to dispose of his estate in whatever manner he chooses, within the limits imposed by civil law and after payment of burial expenses and other debts and obligations. There are several ways a believer can leave instructions regarding his burial; there is no objection for such instructions to be included in the will, if the law permits, and the believer so wishes.

The payment of Ḥuqúqu’lláh is a personal obligation on each Bahá’í, and it is for him to meet this obligation in accordance with his own conscience; it cannot be demanded from him by any of the institutions of the Faith. A part of this obligation is for a Bahá’í to make provision in his will for the payment of whatever remains of his debt to Ḥuqúqu’lláh at the end of his life. The Bahá’í law of intestacy, likewise, provides for the payment of such a balance of Ḥuqúqu’lláh before the distribution of the estate to the heirs. While it is appropriate and advisable for the friends to deposit a copy of their wills with the Spiritual Assembly, they should not be required to do so, but should be left free in this matter. It is not necessary for the Spiritual Assembly to publish the text of a “model” will. Each believer should compose his will according to his own wish.
Letter written on behalf of the Universal House of Justice, dated October 23, 1996, to a National Spiritual Assembly

As a general rule, Bahá’ís are encouraged not to name Spiritual Assemblies as executors of their wills. …. In cases where an Assembly has been appointed as executor, it is highly advisable to consult with a lawyer to ensure that the intention of the deceased is not nullified by some possible breach of the requirements of the law of the country in which the believer passed away. Also, if the Assembly is the executor and thus has the responsibility of opening the will, it should consider having members of the deceased’s family, or other witnesses who may be impartial, present to ensure that there can be no subsequent suggestion that the will revealed is not the one left by the deceased.

On the other hand, if an Assembly is merely holding the will of a believer who has passed away, it should inform the immediate family of this fact and ask who was named as the executor of the will so that it can be given to that person. The Assembly should not open the will unless the testator has in writing clearly given such permission to the Assembly. If the executor is not known and the family does not have a copy of the will, the Assembly should seek legal advice on the appropriate action to be taken. Once the will has been opened and read by the executor, the Assembly has the obligation to support and enforce the provisions of the will unless, of course, they are in conflict with the principles of the Faith.

… A further issue that you should bear in mind is that, regardless of whether your Assembly has been appointed as executor of a will or not, the believer concerned should also be advised to apprise you of any amendments or revisions to a will that occur after it has been deposited with you. At that time the obsolete will should be returned to the believer and not destroyed by your Assembly. Such a practice would assist in avoiding a situation whereby a dispute could arise due to the existence of two versions of a will.
Letter written on behalf of the Universal House of Justice, dated March 22, 2018, to a National Spiritual Assembly

The friends are free to formulate the provisions of their Wills as they please, and the Spiritual Assembly has the obligation to enforce these provisions unless, of course, they are in conflict with the interests of the Faith.
Letter written on behalf of the Universal House of Justice, dated August 24, 1982, to a National Spiritual Assembly

In the eyes of Bahá’í law a will is sacred and thus, when a testator makes a bequest to a Spiritual Assembly and attaches there-to certain duties and conditions, the Assembly has the responsibility to fulfil them.

However, if the will imposes an unreasonable financial burden or a condition which could become an unreasonable financial burden, or if fulfilment of the conditions would be prejudicial to the best interests of the Faith, the Assembly may have no alternative to refusing the bequest, for if it accepts the bequest it is in honour bound to fulfil the conditions.

On the other hand, if the testator, being a Bahá’í, makes a provision in his will that is contrary to Bahá’í Law (e.g., to bury his remains in a place more than one hour’s journey from the place of death), that provision is null and void in Bahá’í law and the Assembly must not fulfill it even if failure to do so would cause the bequest to be revoked in civil law. If failure to fulfill such a condition does not cancel the bequest in civil law, the Assembly is not required to refuse the bequest as it would have to do in the case of failure to fulfill a valid condition.
Letter written on behalf of the Universal House of Justice, dated January 10, 1978, to a National Spiritual Assembly

Bahá’í institutions are always advised to exercise caution when accepting a donation of real estate, and not to accept a condition of the gift which binds the future use of the property indefinitely. Situations can change unforeseeably, and it has been the experience of certain Assemblies which have accepted such a gift with a defined purpose, that what was intended to be of great benefit to the Cause has turned, through no fault of the donor, into a burden which drained the time and resources of the community.
Letter written on behalf of the Universal House of Justice, dated August 11, 1997, to an individual believer

Local Assemblies should educate their communities regarding the importance of making a will. They may consider calling upon experts (e.g., attorneys, funeral directors, accountants) to assist them. The Office of the Treasurer has materials to assist with this effort.

Local Assemblies cannot act as a guardians, executors or trustees of individuals or their estates and trusts, since they are not legally authorized to act in those capacities. While an Assembly should not be appointed executor of a will, nor asked to appoint a successor executor in cases where the appointed executor is unable to serve, it may be asked to carry out some condition of the will and may be responsible for the official Bahá'í funeral service and the burial. In carrying out any functions in relation to the will, it must take care to observe requirements of Bahá'í law.

🔗Intestacy

[A] s you will know from your study of the Kitáb-i-Aqdas, Bahá’u’lláh has laid down detailed rules for the devolution of property in cases of intestacy—that is, when the individual dies without leaving a will. However, … the laws of intestacy in the Kitáb-i-Aqdas are currently not universally applicable and are normally covered by civil laws ….
Letter written on behalf of the Universal House of Justice, dated May 24, 2016, to a National Spiritual Assembly

While it is important for Bahá’ís to uphold the law of Bahá’u’lláh in their own lives, it is also important that they not impose these laws on those who are not Bahá’ís. As you may know, the division of an estate is usually governed by the will and testament of the deceased or the applicable laws of intestacy. In the United States, if a person dies without having left a will, civil law and not Bahá’í law would determine how his or her assets should be divided among those legally entitled to them.
Letter written on behalf of the Universal House of Justice, dated October 14, 2014, to an individual believer

🔗LAWS NOT CURRENTLY BINDING ON WESTERN BELIEVERS

The issue of application of the laws for “eastern” and “western” Bahá’ís at this time is perhaps best considered in the light of the following explanation. As you are aware, many of the laws of the Kitáb-i-Aqdas were applied in Iran and the neighbouring lands of the Middle East from very early days, and others were progressively enforced by Shoghi Effendi.

As the Faith spread in Europe and the Western Hemisphere, certain laws were applied there also, but fewer than were already current in Iran. The Faith continued to spread around the world, and the terms “east” and “west” in this context acquired specialized meanings. While the “east” continued to designate Iran, Iraq and other countries of the older Bahá’í communities of the Middle East, the term “west” came to include the rest of the world. Thus, Persian pilgrims in the time of Shoghi Effendi would stay in the “Eastern” Pilgrim House, while Australian and Chinese pilgrims would stay in the “Western” Pilgrim House.

To pioneer for the Faith and for many other reasons, believers from Iran began to move to other parts of the world. This mere change in residence was no reason for them to cease to observe those laws of the Aqdas with which they were familiar, but they had to learn not to impose them on the “western” Bahá’ís. With intermarriage between “eastern” and “western” Bahá’ís other variations arose, depending upon whether the children were raised in a western or eastern family environment.

With this understanding, the individual believers now residing in the “west” must decide, given their own situations, which of the laws are binding upon them. The House of Justice has clearly specified those laws which are currently not binding on the “western” friends. The fact that certain laws are not binding does not, of course, mean that the believers are forbidden to obey them if they wish to and circumstances permit. Bahá’ís from Iran who have migrated to the west should already know which laws are binding upon them, having learned this in their homeland. Bahá’ís of Iranian or mixed descent living in the west, whose parents have not familiarized them with the laws, should at least follow those laws which are universally binding.
Letter written on behalf of the Universal House of Justice, dated June 19, 2006, to a National Spiritual Assembly

Following the universal application of the laws on prayer, fasting, and the recitation of the Greatest Name, the Universal House of Justice has provided the following list of laws noted in the Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas which are not at present universally binding upon the friends.

The numbers of the sections are given for ease of reference.

Arson, adultery, murder and theft are all forbidden to Bahá’ís, but the punishments prescribed for them in the Kitáb-i-Aqdas are designed for a future state of society. Such matters are usually covered by the civil laws of each country. [IV.D.(1)(y)(xiv), (xv), (xvi) and (xvii)]

Betrothal, laws governing. [IV.C.(1)(i)]

Dowry payable by the groom to the bride on marriage, law concerning. [IV.C.(1)(j)]

Finding of lost property, the disposition of treasure trove, the disposal of objects held in trust and compensation for manslaughter, laws relating to, are all designed for a future state of society. These matters are usually covered by the civil law of each country. [IV.D.(1)(t), (u), (v) and (w)]

Fines payable to the House of Justice relating to the divorce law. [IV.C.(2)(b)]

Hunting of animals, the law concerning. [IV.D.(l)(r)]

Inheritance, law of. This is normally covered by civil laws of intestacy at the present time. [IV.C.(3)]

Mashriqu’l-Adhkár, the law of, is gradually being put into effect. [IV.D.(1)(d)]

Maturity, the age of, applies only to Bahá’í religious duties as yet. On other matters it is subject to the civil law of each country. The age of administrative maturity in the Bahá’í community has, for the time being, been fixed at 21. [IV.D.(1)(j)]

Pilgrimage, law of. [IV.D.(1)(a)]

Laws prohibiting use of the type of pools which used to be found in Persian baths, the plunging of one’s hand in food, the shaving of one’s head and the growth of men’s hair below the lobe of the ear [IV.D.(1)(y)(xxv), (xxx), (xxxi) and (xxxii)].

Tithes, the law of. [IV.D.(1)(p)]

Traveling of husband away from his wife, laws concerning. [IV.C.(1)(l) and (m)]

Virginity of the wife, laws relating to. [IV.C.(1)(n) and (o)]

Attachment to a letter written on behalf of the Universal House of Justice, dated December 28, 1999, to the Bahá’ís of the World

🔗11. MARRIAGE AND FAMILY LIFE

🔗THE NATURE AND PURPOSE OF MARRIAGE

MARRIAGE DESIRABLE BUT NOT OBLIGATORY

MARRIAGE AND FAMILY CONSTITUTE THE BEDROCK OF SOCIETY

MARRIAGE IS A UNION BETWEEN A MAN AND A WOMAN

Same-Sex Marriage Impermissible

Marriage after Undergoing a Sex Change

🔗ASSEMBLY’S RESPONSIBILITY TO EDUCATE ON MARRIAGE AND FAMILY LIFE

BAHÁ’Í LAWS LAY FOUNDATION FOR FUTURE SOCIETY

🔗COURTSHIP

PURPOSE AND SIGNIFICANCE OF PARENTAL CONSENT FOR MARRIAGE

GENERAL FEATURES AND APPLICABILITY OF THE LAW OF CONSENT

DETERMINING WHO IS A PARENT AND WHAT CONSTITUTES CONSENT

Consent of All Living Natural Parents Required

Consent of Natural Parents of Adopted or Foster Children

Consent of Adoptive Parents, Foster Parents or Relatives

What Constitutes Parental Consent

Consent Is Given for Marriage Itself

Parents Can Change Their Minds

APPROACHING A PARENT ABOUT CONSENT AND RESPONDING TO DISAPPROVAL

Refusal to Give Consent

Whereabouts of Parent Unknown

Locating Parents

ASSEMBLY’S DUTY TO ASCERTAIN VALIDITY OF CONSENT

CIRCUMSTANCES IN WHICH PARENTAL CONSENT IS FORFEITED OR NOT REQUIRED

When Parent Abandons or Disowns His or Her Child

When Parent Is Accused of Extreme Abuse

When Parent Is Prohibited by Court Order from Having Contact with His or Her Children

When Parent Subverts the Spirit and Intent of the Law

When Parent’s Identity Is Uncertain

When Parent Is Mentally Incompetent

When Parent Is a Covenant-Breaker

PROCESS FOR DETERMINING WHETHER CONSENT IS FORFEITED OR NOT REQUIRED

🔗ENGAGEMENT

NINETY-FIVE DAY PERIOD OF ENGAGEMENT

Applicability of the Law

BREAKING OF ENGAGEMENT

DOWRY

🔗ROLE OF ASSEMBLY IN OFFICIATING A BAHÁ’Í MARRIAGE

ASSEMBLY MAY COUNSEL AND GUIDE PARTIES PRIOR TO AUTHORIZING MARRIAGE

ASSEMBLY APPROVES OR APPOINTS WITNESSES

ASSEMBLY ENSURES BAHÁ’Í AND CIVIL MARRIAGE REQUIREMENTS ARE FULFILLED

The Legal Ceremony

States Requiring Pre-Registration of an Officiant with a Government Agency

States Requiring Two Adult Witnesses in Addition to the Officiant

Additional State Requirements

Civil and Bahá’í Laws Concerning the Marriage of First Cousins or Other Relatives

WHEN ASSEMBLY IS ASKED TO OFFICIATE MARRIAGE IN ANOTHER ASSEMBLY'S JURISDICTION

MARRIAGE OUTSIDE THE CONTIGUOUS UNITED STATES

🔗THE BAHÁ’Í MARRIAGE CEREMONY

MARRIAGE VOW

Wedding Rings

A BAHÁ’Í COUPLE MAY NOT HAVE CEREMONY OF ANOTHER RELIGION

WHEN A BAHÁ’Í MARRIES SOMEONE OF ANOTHER FAITH

BAHÁ’Í MARRIAGE CEREMONY WHEN BOTH PARTIES ARE NOT BAHÁ’Í

ALL CIVIL AND RELIGIOUS CEREMONIES MUST BE HELD IN SAME 24-HOUR PERIOD

Exceptions to Requirement that All Ceremonies Be Held Within 24 Hours

A COUPLE ALREADY MARRIED MAY NOT HAVE A BAHÁ’Í CEREMONY

WHEN CIVIL CEREMONY ALONE MAY BE REQUIRED

🔗AFTER THE BAHÁ’Í MARRIAGE CEREMONY

BAHÁ’Í MARRIAGE CERTIFICATE AND CIVIL LICENSE

ALCOHOL NOT TO BE SERVED BY BAHÁ’ÍS AT A WEDDING RECEPTION

CONSUMMATION OF MARRIAGE

ASSEMBLY REPORTS BAHÁ’Í MARRIAGE

🔗ASSEMBLY CHECKLIST FOR BAHÁ’Í MARRIAGE

🔗HANDLING VIOLATIONS OF BAHÁ’Í MARRIAGE LAW

ASSEMBLY REPORTS CASES OF VIOLATION TO THE NATIONAL ASSEMBLY

SOME EXAMPLES OF VIOLATIONS

Marriage without Consent of Parents

When all Religious and Civil Marriage Ceremonies Are Not Held within the Same 24-Hour Period

When a Bahá’í Couple is Married by the Religious Ceremony of Another Religion

When Marriage Is Contingent on a Promise to Raise Children in another Religion

Same-Sex Marriage

Withdrawal to Avoid Loss of Administrative Privileges

Parents Who Condone or Encourage Disregard of the Law

Attending the Wedding of a Bahá’í Who Is Marrying Contrary to Bahá’í Law

IGNORANCE OF THE LAW

REMOVAL OF ADMINISTRATIVE PRIVILEGES

CORRECTING A KNOWN VIOLATION

Having Belated Bahá’í Ceremony to Avoid Being Deprived of Administrative Privileges

Having Belated Bahá’í Ceremony to Regain Administrative Privileges

Requirements to Be Met for Belated Bahá’í Ceremony to Take Place

Divorce May Be Required to Correct Violation of Bahá’í Marriage Law

🔗STRENGTHENING MARRIAGE AND FAMILY LIFE

PRESERVATION OF THE BOND BETWEEN HUSBAND AND WIFE

Equality of Women and Men

Consultation between Husband and Wife

Overcoming Marital Difficulties with Forbearance and Love

Chastity and Sexual Relations in Marriage

PARENT-CHILD RELATIONSHIPS AND RESPONSIBILITIES

Parents’ Responsibility to Raise and Educate their Children

Children’s Responsibility to their Parents

ENHANCING FAMILY LIFE

Creating a Bahá’í Home

Loving Consultation Is a Key to Family Unity

Service and Family Life

LOCAL ASSEMBLY AND COMMUNITY RESPONSIBILITIES

Assembly Can Establish a Task Force to Attend to Family Matters

Addressing Challenges in Marriage

Assemblies May Intervene in Some Situations

11. MARRIAGE AND FAMILY LIFE

🔗THE NATURE AND PURPOSE OF MARRIAGE

And then the voice of the Divine Lote-Tree sounded, calling aloud and saying: “Praise be unto God Who hath ordained marriage to be a portal for the appearance of the manifestations of His Name, the All-Merciful, and adorned by its means the cities of His mention and praise.” Verily, it is the key to the perpetuation of life for the peoples of the world, and the inscrutable instrument for the fulfilment of their destiny. Through it the water of life hath streamed forth unto the people of certitude. Praised be God, Who hath made marriage a means for propagating His Cause amongst His servants and proclaiming His Word throughout the world….

All loving-kindness is Thine, O Thou Who art the Object of the adoration of all humankind, inasmuch as Thou hast ordained marriage to be a cause of unity amongst Thy creatures and of the exaltation of Thy Word amidst Thy people. Through its agency, Thou hast bound together the hearts and revealed the manifestations of Thy Name, the Best-Beloved. By its means, the hidden mysteries have been disclosed from behind the mount of Thy power, and earth and heaven have been illumined with the light of Thy loving-kindness.

Bahá’u’lláh, from a Tablet—translated from the Arabic, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 1

Praised be God, Who hath adorned the heaven of love with the stars of unity and harmony, and hath ordained that in the world of being marriage be the chief instrument for the realization of that which He hath purposed for the peoples and kindreds of the earth. Verily, He hath raised up regions and countries, and hath revealed the arts and sciences, and whatsoever ye witness today or have heard from His learned servants in the past. Exalted be the Lord of Names, He Who hath enjoined marriage as a comfort unto His servants and His people, and as a means for their peace and tranquillity in His dominion. Thus hath it been revealed from the heaven of His sanctity in His Most Holy Book, as well as in His Books and Scriptures in former times and more recently. Verily, potent is He to accomplish His purpose, and He is the One, the Incomparable, the Unconstrained….

Enter into wedlock, O people, that ye may bring forth one who will make mention of Me amid My servants. This is My bidding unto you; hold fast to it as an assistance to yourselves. Bahá’u’lláh, The Kitáb-i-Aqdas , par. 63

And when He desired to manifest grace and beneficence to men, and to set the world in order, He revealed observances and created laws; among them He established the law of marriage, made it as a fortress for well-being and salvation, and enjoined it upon us in that which was sent down out of the heaven of sanctity in His Most Holy Book. He saith, great is His glory: “Marry, O people, that from you may appear he who will remember Me amongst My servants; this is one of My commandments unto you; obey it as an assistance to yourselves.”

Bahá’u’lláh, in Bahá’í Prayers , General Prayers: Marriage

Marriage, among the mass of the people, is a physical bond, and this union can only be temporary, since it is foredoomed to a physical separation at the close. Among the people of Bahá, however, marriage must be a union of the body and of the spirit as well, for here both husband and wife are aglow with the same wine, both are enamored of the same matchless Face, both live and move through the same spirit, both are illumined by the same glory. This connection between them is a spiritual one, hence it is a bond that will abide forever. Likewise do they enjoy strong and lasting ties in the physical world as well, for if the marriage is based both on the spirit and the body, that union is a true one, hence it will endure. If, however, the bond is physical and nothing more, it is sure to be only temporary, and must inexorably end in separation.

When, therefore, the people of Bahá undertake to marry, the union must be a true relationship, a spiritual coming together as well as a physical one, so that throughout every phase of life, and in all the worlds of God, their union will endure; for this real oneness is a gleaming out of the love of God.

In the same way, when any souls grow to be true believers, they will attain a spiritual relationship with one another, and show forth a tenderness which is not of this world. They will, all of them, become elated from a draught of divine love, and that union of theirs, that connection, will also abide forever. Souls, that is, who will consign their own selves to oblivion, strip from themselves the defects of humankind, and unchain themselves from human bondage, will beyond any doubt be illumined with the heavenly splendours of oneness, and will all attain unto real union in the world that dieth not.

‘Abdu'l-Bahá, Selections from the Writings of ‘Abdu'l-Bahá , par. 84.2-84.5

Bahá’í marriage is the commitment of the two parties one to the other, and their mutual attachment of mind and heart.… Their purpose must be this: to become loving companions and comrades and at one with each other for time and eternity.

The true marriage of Bahá’ís is this, that husband and wife should be united both physically and spiritually, that they may ever improve the spiritual life of each other, and may enjoy everlasting unity throughout all the worlds of God. This is Bahá’í marriage.

‘Abdu'l-Bahá, Selections from the Writings of ‘Abdu'l-Bahá , par. 86.1-86.2

The Lord, peerless is He, hath made woman and man to abide with each other in the closest companionship, and to be even as a single soul. They are two helpmates, two intimate friends, who should be concerned about the welfare of each other.

If they live thus, they will pass through this world with perfect contentment, bliss, and peace of heart, and become the object of divine grace and favor in the Kingdom of heaven. But if they do other than this, they will live out their lives in great bitterness, longing at every moment for death, and will be shamefaced in the heavenly realm.

Strive, then, to abide, heart and soul, with each other as two doves in the nest, for this is to be blessed in both worlds.

‘Abdu'l-Bahá, Selections from the Writings of ‘Abdu'l-Bahá , par. 92.1

Praise be unto Him Who, through His effulgent grace, created the Primal Origin of existence and made It the centre of the seat of glory. From this human Temple, He hath caused to emanate all the tribes, kindreds, and nations of the earth. Whereupon He created all things—whether plants or animals or intelligent and rational beings—in joyous, connected pairs, in order that they might flourish, multiply, and worship their Lord with radiant devotion, treading the path of guidance with heart and soul. Amongst the believers, He hath ordained this binding covenant to be a sign of Divine Unity and the highest means for attaining physical and spiritual union. He hath matched His servants and chosen ones with luminous maidservants and heavenly leaves…. He hath bound together their hearts and made them even as a single soul, that they may, at all times and under all conditions, live in harmony, affection, unity, and concord.

‘Abdu’l-Bahá, from a Tablet—translated from the Persian, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 9

Regarding the question of marriage, know thou that the command of marriage is eternal. It will never be changed or altered. This creation is divine, and it is not possible for that which is created by God to be changed or altered.

[R] egard the procreation of children as the sacred and primary purpose of marriage….
Shoghi Effendi, from a letter dated March 11, 1936, in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing

Trust, 1991), p. 188

While the Bahá’í teachings indicate that procreation is the primary purpose of marriage, it is not the only one....
Letter written on behalf of the Universal House of Justice, dated December 12, 2018, to an individual believer

🔗MARRIAGE DESIRABLE BUT NOT OBLIGATORY

While marriage is enjoined in the Kitáb-i-Aqdas, Bahá’u’lláh clarifies that it is not obligatory (Q & A 46).
Shoghi Effendi, in a letter written on his behalf, also declared that “marriage is by no means an obligation”, and he affirmed that “in the last resort, it is for the individual to decide whether he wishes to lead a family life or live in a state of celibacy”. If a person has to wait a considerable period of time before finding a spouse, or ultimately must remain single, it does not mean that the individual is thereby unable to fulfil his or her life’s purpose, which is fundamentally spiritual.
The Universal House of Justice, in “Notes” appended to The Kitáb-i-Aqdas , no. 91

🔗MARRIAGE AND FAMILY CONSTITUTE THE BEDROCK OF SOCIETY

The Bahá’í teachings … centre on marriage and the family as the bedrock of the whole structure of human society and are designed to protect and strengthen that divine institution. The Universal House of Justice, in “Notes” appended to The Kitáb-i-Aqdas , no. 134

The institution of marriage, as established by Bahá’u’lláh, while giving due importance to the physical aspect of marital union, considers it as subordinate to the moral and spiritual purposes and functions with which it has been invested by an all-wise and loving Providence. Only when these different values are given each their due importance, and only on the basis of the subordination of the physical to the moral, and the carnal to the spiritual, can such excesses and laxity in marital relations as our decadent age is so sadly witnessing be avoided, and family life be restored to its original purity, and fulfil the true function for which it has been instituted by God.
Letter written on behalf of Shoghi Effendi, dated May 8, 1939, to an individual believer, in Lights of Guidance , no. 1264

Bahá’u’lláh explicitly reveals in His Book of Laws that the very purpose of marriage is the procreation of children who, when grown up, will be able to know God and to recognize and observe His Commandments and Laws as revealed through His Messengers. Marriage is thus, according to the Bahá’í Teachings, primarily a social and moral act.
Letter written on behalf of Shoghi Effendi, dated October 14, 1935, to an individual believer

🔗MARRIAGE IS A UNION BETWEEN A MAN AND A WOMAN

According to the Bahá’í Teachings, marriage is a union between a man and a woman, and sexual relations are only permissible between a couple who are married to each other. This is set forth in the Writings of Bahá’u’lláh and in the authoritative statements of ‘Abdu’l-Bahá and Shoghi Effendi and is not susceptible to change by the House of Justice.
Letter written on behalf of the Universal House of Justice, dated December 22, 2009, to an individual believer

🔗Same-Sex Marriage Impermissible

The Bahá’í teachings on marriage and sexual morality are explicit: marriage is between a man and a woman and sexual relations outside of marriage are prohibited, including sexual relations between members of the same sex. These teachings are set forth in the Sacred Text and are not susceptible to change by the Universal House of Justice. If the statements of Bahá’u’lláh about homosexual relations are considered by some to be unclear, the unambiguous interpretations provided by Shoghi Effendi constitute an authoritative and binding exposition of His intent.

The House of Justice sympathizes with those individuals and families who struggle to understand and uphold the teachings, especially in light of the dominant attitudes in many societies. However, the Faith cannot progress along the course intended by Bahá’u’lláh if individual believers, no matter how sincere, are determined to apply their personal and necessarily limited views, especially when they contradict the clear text, or insist on arguing that something is true because it appears desirable or necessary, or because it conforms to the prevailing standards of the day.
Letter written on behalf of the Universal House of Justice, dated June 12, 2013, to a National Spiritual Assembly

Any Bahá’í who enters into wedlock with a partner of the same sex has clearly violated Bahá’í law. Despite their personal affection for the individual, the members of the community, including family members and especially members of Local Assemblies, cannot condone the conscious violation of the laws of the Faith; in such circumstances, they may themselves become subject to partial or complete suspension of administrative privileges….
Letter written on behalf of the Universal House of Justice, dated June 30, 2013, to a National Spiritual Assembly

[T] he Bahá’í community does not seek to impose its values on others and does not pass judgement on others on the basis of its own moral standards. Rather, Bahá’u’lláh enjoins the believers to manifest tolerance and respect towards all, and therefore, to regard those with a homosexual orientation with prejudice or disdain would be entirely against the spirit of the Faith.
Letter written on behalf of the Universal House of Justice, dated December 22, 2009, to an individual believer

Behaviors Subject to Sanction — Sexual Immorality — Homosexual Behavior — Ch. 10

Handling Violations of Bahá’í Marriage Law — Ch. 11

🔗Marriage after Undergoing a Sex Change

Whether before or after becoming a Bahá’í, if a person does undergo the full range of medical procedures required to change his or her sex and the change of sex has been legally recognized, the spiritual, moral, and legal prerogatives and obligations relevant to that sex would apply, and marriage to a person of the opposite sex would be permissible.
Letter written on behalf of the Universal House of Justice, dated November 15, 2018, to an individual believer

The Universal House of Justice has considered your letter … concerning the case of a husband in a Bahá’í marriage who has had a sex-change operation and continues to live with the spouse in what appears to be a same-sex marriage relationship. We have been asked to convey the following reply.

You are, of course, correct in your understanding that our Teachings prohibit homosexual relationships among the friends and define marriage as a relationship between a man and a woman. Regarding this case, it should be understood that, in Bahá’í law, a marriage is dissolved if a party to it has undergone a sex-change operation and thereby assumed the same sex as the spouse.
Letter written on behalf of the Universal House of Justice, dated July 27, 2004, to a National Spiritual Assembly

Personal Matters — Medical Matters — Gender Identities and Sex Change Issues — Ch. 14

🔗ASSEMBLY’S RESPONSIBILITY TO EDUCATE ON MARRIAGE AND FAMILY LIFE

The first requirement that an Assembly must exercise in upholding the laws of the Faith in its jurisdiction lies in having a sound approach for the general education of the believers in the laws of the Faith, among which are the laws relating to chastity, marriage and divorce. This is important, because there is such a widespread attitude in non-Bahá’í society that accords little respect to the formalities of marriage. Any attempt to educate the community in the laws of the Faith, however, will need to be set in the context of the greater purpose of the Revelation to carry forward an ever-advancing civilization. Bahá’ís should understand not only what it is they should do, but why these actions are important for the spiritual and moral health both of individuals and of society. While this approach—necessarily gradual and long-term—proceeds, Assemblies must use good judgment in applying the laws, bearing in mind their responsibility to lovingly and patiently educate new believers and younger generations within the Faith.

Thus, the Spiritual Assembly, both national and local, has a vital twofold responsibility. It should aim not only to apply the laws of Bahá’u’lláh with justice and firmness, but to increase the believers’ understanding of, and devotion to, these laws and principles and above all to raise their awareness of the significance of the Revelation. In this way, they will obey the laws not through fear of punishment but out of love for Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated May 20, 2012, to a National Spiritual Assembly

🔗BAHÁ’Í LAWS LAY FOUNDATION FOR FUTURE SOCIETY

“T he object of every Revelation”, Bahá’u’lláh declares, is “to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions.” His appearance signals the emergence of “a race of men the nature of which is inscrutable to all save God”, a race that will be purified “from the defilement of idle fancies and corrupt desires” and that will manifest “the signs of His sovereignty and might upon earth.” The teachings of Bahá’u’lláh provide “such means as lead to the elevation, the advancement, the education, the protection and the regeneration of the peoples of the earth”. Thus, enshrined in His Revelation is a pattern for future society, radically different from any established in the past, and the promotion of His laws and exhortations constitutes an inseparable part of the effort to lay the foundations of such a society.

Throughout the world, in diverse cultures, Bahá’ís encounter values and practices that stand in sharp contrast to the teachings of the Faith. Some are embedded in social structures, for instance, racial prejudice and gender discrimination, economic exploitation and political corruption. Others pertain to personal conduct, especially with respect to the use of alcohol and drugs, to sexual behaviour, and to self-indulgence in general. If Bahá’ís simply surrender to the mores of society, how will conditions change? How will the people of the world distinguish today’s moribund order from the civilization to which Bahá’u’lláh is summoning humanity?
Letter written on behalf of the Universal House of Justice, dated April 19, 2013, to a few individuals

Local Spiritual Assemblies play a vital role in educating the friends about Bahá’í marriage laws and should not assume that all of the friends are aware of the laws or the importance of obeying them. As opportunities arise, an Assembly should make every effort to promote healthy marriages and educate the community about the importance of obeying divine law in general and about the Bahá’í laws and teachings pertaining to marriage and family life specifically, as well as the Assembly’s role in these matters.

There are a number of Bahá'í resources available for community education about marriage and family life. For example, the Training Institute offers a course on Family and the Community (Ruhi Book 12). In addition, the Assembly may refer the friends to the wealth of Bahá’í literature that exists on marriage and family life, especially to the compilations To Set the World in Order: Building and Preserving Strong Marriages and Family Life prepared by the Research Department of the Universal House of Justice, which are accessible at https://www.bahai.org/library/authoritative-texts/compilations/. Assemblies may also wish to encourage couples to participate in other available courses and workshops. For example, the permanent Bahá’í schools often offer sessions designed to support couples and family unity. To see a schedule of current programs, visit www.bahai.us/centers-of-learning. The Assembly may also sponsor retreats, outings, and activities that celebrate marriage and nurture families. Assemblies will wish to be sure that both traditional and non-traditional families are welcomed and included and that their differing needs are addressed.

Assembly’s Twofold Responsibility to Educate on and Apply Bahá’í Law — Assembly’s Role Primarily Educative — Ch. 10

Handling Violations of Bahá’í Marriage Law — Ch. 11

Strengthening Marriage and Family Life — Ch. 11

🔗COURTSHIP

As for the question regarding marriage under the Law of God: first thou must choose one who is pleasing to thee, then the matter is subject to the consent of father and mother. Before thou makest thy choice, they have no right to interfere.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 85.1

In some cultures, marriages are traditionally arranged by parents, often without the consent of one or more of the parties. Under Bahá’í law, parties are free to choose whomever they please, without duress of any sort, regardless of the cultural traditions of the families involved. The wishes of the parents come into play after a choice is made. Assemblies have an important role in educating believers about these matters.

Bahá’í marriage is the commitment of the two parties one to the other, and their mutual attachment of mind and heart. Each must, however, exercise the utmost care to become thoroughly acquainted with the character of the other, that the binding covenant between them may be a tie that will endure forever. Their purpose must be this: to become loving companions and comrades and at one with each other for time and eternity.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 86.1

There is no teaching in the Bahá’í Faith that “soul mates” exist. What is meant is that marriage should lead to a profound friendship of spirit, which will endure in the next world, where there is no sex, and no giving and taking in marriage; just the way we should establish with our parents, our children, our brothers and sisters and friends a deep spiritual bond which will be ever-lasting, and not merely physical bonds of human relationship.
Letter written on behalf of Shoghi Effendi, dated December 4, 1954, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , A Compilation Prepared by the Research Department of the Universal House of Justice (August

2023), no. 12

In contemplating the choice of a future marriage partner, it is suggested that you study the Writings on marriage and family life to glean general principles to guide you. Your Local or National Spiritual Assembly could undoubtedly recommend sources of material on the subject. There are several steps you could consider should you contemplate marriage at some time in the future and if you would like advice on your choice of a marriage partner: turn to the Blessed Beauty in prayer for guidance and assistance; weigh carefully the character of the person according to the guidelines on marriage you find in the Holy Writings; and consult with your Local Spiritual Assembly, family or trusted friends to obtain their views. Ultimately such a decision rests with you, and depends also on the consent of parents; however, the above may provide the support you require in taking such an important step in your life.
Letter written on behalf of the Universal House of Justice, dated December 23, 1992, to an individual believer

The House of Justice … feels you may wish to stress the importance that marriage has for the whole structure of human society, for the two families and for the children who would be the fruit of the union. Entering into a marriage is a step that has tremendous implications for a whole range of people beyond the couple themselves, both in this life and in the next….

The choice of a marriage partner is left to the individual, and then the choice is conditioned upon the consent of the parents. The Assembly has no right to enter into the question of the character or beliefs of the non-Bahá’í partner to a marriage; these are issues for the Bahá’í bride or groom and the parents to weigh in coming to their decisions.
Letter written on behalf of the Universal House of Justice, dated April 16, 1980, to a National Spiritual Assembly

Bahá’u’lláh has urged marriage upon all people as the natural and rightful way of life. He has also, however, placed strong emphasis on its spiritual nature, which, while in no way precluding a normal physical life, is the most essential aspect of marriage. That two people should live their lives in love and harmony is of far greater importance than that they should be consumed with passion for each other. The one is a great rock of strength on which to lean in time of need; the other a purely temporary thing which may at any time die out.
Letter written on behalf of Shoghi Effendi, dated January 20, 1943, to an individual believer

Amarried couple can be a tremendous strength and support to each other, but building a strong, united marriage requires persistence, effort, and the overcoming of many difficulties together. Thus ‘Abdu’l-Bahá advises a young couple to get to know each other’s characters thoroughly before taking this very important step. They must think not only of the effect on each other but of the effects of their characters on the children who will be the fruit of the marriage.
Letter written on behalf of the Universal House of Justice, dated April 19, 1981, to an individual believer

The Bahá’í youth should, on the one hand, be taught the lesson of self-control, which, when exercised, undoubtedly has a salutary effect on the development of character and of personality in general, and on the other should be advised, nay even encouraged, to contract marriage while still young and in full possession of their physical vigour. Economic factors, no doubt, are often a serious hindrance to early marriage, but in most cases are only an excuse, and as such should not be overstressed.
Letter written on behalf of Shoghi Effendi, dated December 13, 1940, to an individual believer

[T] here is nothing in the Bahá’í Writings which relates specifically to the so-called dating practices prevalent in some parts of the world, where two unmarried people of the opposite sex participate together in a social activity. In general, Bahá’ís who are planning to involve themselves in this form of behaviour should become well aware of the Bahá’í teachings on chastity and, with these in mind, should scrupulously avoid any actions which would arouse passions which might well tempt them to violate these teachings. In deciding what acts are permissible in the light of these considerations, the youth should use their own judgment, giving due consideration to the advice of their parents, taking account of the prevailing customs of the society in which they live, and prayerfully following the guidance of their conscience. It is the sacred duty of parents to instil in their children the exalted Bahá’í standard of moral conduct, and the importance of adherence to this standard cannot be over-emphasized as a basis for true happiness and for successful marriage.
Letter written on behalf of the Universal House of Justice, dated August 2, 1990, to an individual believer

As you know, courtship practices differ greatly from one culture to another, and it is not yet known what pattern of courtship will emerge in the future when society has been more influenced by Bahá’í Teachings. However, there is no indication that it will resemble the practices extant in existing cultures. … In this interim period, the friends are encouraged to make great efforts to live in conformity with the Teachings and to gradually forge a new pattern of behavior, more in keeping with the spirit of Bahá’u’lláh's Revelation. In this context, we offer the following comments.

Although a Bahá’í may, if he chooses, seek his parents’ advice on the choice of a partner, and although Bahá’í parents may give such advice if asked, it is clear from the Teachings that parents do not have the right to interfere in their children’s actual choice of a prospective partner until approached for their consent to marry. Therefore, when discussing the issue of courtship with your sons, it would be best to discuss it on the level of principle without reference to individuals.

In the context of the society in which your family now lives, a society in which materialism, self-centeredness and failing marriages are all too common, your sons may well feel that it is wise to have a long period of courtship in which the prospective partners spend much time together and become thoroughly acquainted with each other’s character, background and family. This practice does not in itself contradict Bahá’í law and, as it is not unacceptable in…, it appears to be a viable option. As you are aware, Bahá’u’lláh ordained that Bahá’í engagement should not exceed 95 days, and, although this law has not yet been applied universally, it highlights the desirability of marrying quickly once the decision to marry has been firmly taken and parental consent obtained. However, in a relationship in which such a decision has not been taken and in which the law of chastity is strictly observed, there is no objection, in principle, to a prolonged friendship in which the two individuals entertain the possibility of marrying each other at some time in the future.
The Universal House of Justice, from a letter dated August 28, 1994, to an individual believer

Parental Consent for Marriage — Ch. 11

Responsibilities of Couple during Year of Waiting — Dating during Year of Waiting Contrary to Spirit of Bahá’í Teachings — Ch. 12

It hath been laid down in the Bayán that marriage is dependent upon the consent of both parties. Desiring to establish love, unity and harmony amidst Our servants, We have conditioned it, once the couple’s wish is known, upon the permission of their parents, lest enmity and rancour should arise amongst them.

Bahá’u’lláh, The Kitáb-i-Aqdas , par. 65

Bahá’u’lláh has clearly stated the consent of all living parents is required for a Bahá’í marriage. ... This great law He has laid down to strengthen the social fabric, to knit closer the ties of the home, to place a certain gratitude and respect in the hearts of children for those who have given them life and sent their souls out on the eternal journey towards their Creator.
Letter written on behalf of Shoghi Effendi, dated October 25, 1947, to a National Spiritual Assembly, in To Set the World in Order:

Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice

(August 2023), no. 54

In many cases of breach of marriage laws the believers apparently look upon the law requiring consent of parents before marriage as a mere administrative regulation, and do not seem to realize that this is a law of great importance affecting the very foundations of human society. Moreover they seem not to appreciate that in the Bahá’í Faith the spiritual and administrative aspects are complementary and that the social laws of the Faith are as binding as the purely spiritual ones.
The Universal House of Justice, from a letter dated August 29, 1965, to a National Spiritual Assembly, in Lights of Guidance , no. 1236

You will note that the aspect of protecting the child from making the wrong decision is not mentioned in any ... quotations as a reason for the law, although it may well play a part in the parents’ decision as they have the obligation to consider the welfare and happiness of their children at all times. However limited our understanding of this and other laws given us by Bahá’u’lláh, we are assured that the divine blessings await those who place their reliance in Him and obey His commandments.
The Universal House of Justice, from a letter dated July 19, 1972, to individual believers

Bahá’u’lláh has clearly stated the consent of all living parents is required for a Bahá’í marriage. This applies whether the parents are Bahá’ís or non-Bahá’ís, divorced for years or not.
Letter written on behalf of Shoghi Effendi, dated October 25, 1947, quoted by the Universal House of Justice in letter, dated December 11, 1973, to an individual believer, in Lights of Guidance , no. 1251

About the consent of parents for marriage; this is required before and also after the man or woman is twenty- one years of age. It is also required in the event of a second marriage, after the dissolution of the first whether through death or through divorce.

The parental consent is also a binding obligation irrespective of whether the parents are Bahá’ís or not, whether they are friendly or opposed to the Cause. In the event of the death of both parents, the consent of a guardian is not required.
Letter written on behalf of Shoghi Effendi, dated October 10, 1936, to an individual believer, in Lights of Guidance , no. 1234

Bahá’ís must obtain the consent of their parents to their marriage regardless of how old they or their parents may be, as Bahá’u’lláh has specified no exceptions to His law.
Letter written on behalf of Shoghi Effendi, dated September 28, 1941, to an individual believer

[W] hile parents may seek advice of an Assembly about whether they should consent to the marriage of their children and the Assembly may give such advice, the decision rests with the parents and the Assembly cannot assume that responsibility.
Letter written on behalf of the Universal House of Justice, dated April 5, 1979, to a National Spiritual Assembly

The difficulty for the Universal House of Justice in dealing with your predicament has been an apparent lack of understanding on your part of the fact that the House of Justice cannot relieve a person of the requirement to obtain a parent’s consent to marriage, merely on the basis of the parent’s unreasonableness, greed, prejudice or other flaws of character to which, alas, so many human beings are prone.
Letter written on behalf of the Universal House of Justice, dated September 26, 2000, to an individual believer

One of the cardinal principles of the Faith, and one of the primary duties given to every individual in this Dispensation, is to investigate reality independently.… An application of this principle and of this duty in relation to marriage is for the individual to become fully informed of the character of any prospective partner he or she is contemplating for marriage….

Although the primary responsibility for so doing naturally rests with the two individuals concerned, their parents have a vital role to play in this respect, as they must decide whether or not to give their consent for the marriage. They can provide a different and perhaps more detached perspective in determining whether a potential spouse is suitable for their child. Parents give or withhold their consent for marriage for reasons of their own, and in this regard they are responsible to God alone; the expectation is that they will act with justice and with fairness to the parties concerned.
Letter written on behalf of the Universal House of Justice, dated 3 May 3, 2007, to an individual believer

Since the specific guidance in the authoritative text pertaining to consent is quite limited, the friends should not seize upon this as an opportunity to embellish the act of consent or transform it into an elaborate process or exaggerated procedures. It may, for example, be as simple as a parent’s expressed commitment to give his or her blessing and support to the proposed marriage. Indeed, consent could be given even if the parent has never personally met the prospective spouse. This does not mean that a parent may not wish to go further; but it does mean that others cannot expect that a parent ought to do more. Thus, in such an intensely personal situation, there is no basis for suggesting Bahá’í responsibilities that are not set out explicitly in the Writings.
Letter written on behalf of the Universal House of Justice, dated September 24, 2014, to an individual believer

Basically, Bahá’í law pertaining to marriage requires that the parties intending to marry must obtain the consent of all living natural parents…
Letter written on behalf of the Universal House of Justice, dated October 9, 1975, to an individual believer

[T] he law regarding the consent of marriage applies to “living” parents. … The provisions of a will should normally be respected and upheld; however, if the document contains one or more provisions which are in conflict with the teachings and principles of our Faith, such provisions are not binding and should be regarded as null and void. A parent cannot bind a son or daughter regarding consent to marriage by including such a provision in his or her will.
Letter written on behalf of the Universal House of Justice, dated November 27, 2002, to an individual believer

Since there is no father’s name included on Mr. …’s birth certificate, the House of Justice believes that he should not be required to seek consent from [his alleged father].
Letter written on behalf of the Universal House of Justice, dated April 25, 2000, to a National Spiritual Assembly

The relationship between an adopted child and the natural parents can vary from country to country. It often happens that, in the process of giving up a child for adoption, the natural parents renounce all legal rights and responsibilities towards the child. In such cases, the child is not required by Bahá’í law to obtain their consent. Sometimes, an adopted child may be prohibited by law or by the terms of the adoption agreement from even attempting to trace his natural parents. In such an instance, of course, no attempt should be made to do so, and the child need not obtain the consent of the natural parents. On occasion, however, children are raised by others through an informal arrangement, such as when a family with many children gives one or more of their children to friends or relatives to bring up as their own, while all parties remain in close connection and friendship. In such situations that do not involve the sundering of parental rights, the consent of the natural parents must be sought.
Letter written on behalf of the Universal House of Justice, dated August 7, 2011, to a National Spiritual Assembly

You … mention that you have been raised from infancy by your aunt and you would like to obtain her consent for marriage. Although foster parents or relatives who may act in loco parentis are not required by Bahá’í law to give their consent to the marriage of the children they raise, there is no objection to the children obtaining such consent, should they wish to do so, out of a sense of love and respect for them.
Letter written on behalf of the Universal House of Justice, dated January 29, 2009, to an individual believer

The House of Justice sympathizes with the deep feelings you have expressed concerning the relations of adoptive parents to their children and affirms your view that the role of such parents in nurturing the development of these children is as valuable as that of natural parents. The noble standing of both natural and adoptive parents is affirmed by Bahá’u’lláh in the Kitáb-i-Aqdas in the benediction He invokes for parents who raise their own and other children. He states: “He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My Glory, My loving kindness, My Mercy, that have compassed the world.”

… the absence of a legal requirement that adoptive parents give consent to marriage does not in any way detract from the high spiritual merit of their parental role; nor should it diminish the love and unity between the adoptive parents and their adoptive child. In this regard, the House of Justice has stated previously that the adoptive child, while not obligated to obtain consent of his adoptive parents, may well choose to do so, out of a sense of love and respect for them.
Letter written on behalf of the Universal House of Justice, dated May 22, 1989, to two believers

While it is desirable to have a signed consent from each parent it is not a requirement under Bahá’í Law. The responsible Spiritual Assembly must satisfy itself that consents are freely given but it should not insist upon a signed document. Reliable evidence of oral consents is quite sufficient; some parents freely give their consents orally while refusing to write their consents.
Letter written on behalf of the Universal House of Justice, dated April 11, 1978, to a National Spiritual Assembly, in Lights of Guidance , no. 1253

The freedom of the parents in giving or refusing consent to the marriage of their children is unrestricted and unconditioned. The parents’ responsibility in this regard is based on their conscience and they are answerable to God. This is not to say that there may not be cases when they give consent reluctantly; this is something that the parents themselves would know, in the same way that the children know that they have pressured their parents to grant permission because of certain considerations. Therefore, it is not correct to say that when parents give their consent to the marriage of their children, it is necessarily wholehearted. On the other hand, some parents may be persuaded by their children to give their wholehearted consent after their initial reluctance to do so. No hard and fast rules can be drawn for judging the consent of the parents for their children’s marriage.
Letter written on behalf of the Universal House of Justice, dated May 21, 1986, to an individual believer

Parents enjoy the freedom of giving consent for the marriage of their children without having to physically meet their prospective sons/daughters-in-law.
Letter written on behalf of the Universal House of Justice, dated October 13, 1988, to a Local Spiritual Assembly

The most desirable result would be for the father to give consent for his son to marry. He may, however, respond by saying that it does not matter to him whom his son marries. Such a statement can also be accepted as consent.
Letter written on behalf of the Universal House of Justice, dated June 27, 1996, to a National Spiritual Assembly

[I] f parents state that they have such confidence in their children that they have given them general consent to marry whomsoever they wish, such general consent would suffice to fulfill the requirements for Bahá’í marriage.
Letter written on behalf of the Universal House of Justice, dated May 24, 2011, to a National Spiritual Assembly

The Assembly has a degree of latitude in determining what constitutes evidence of parental consent for marriage. The consent of parents does not have to be in writing if the Assembly performing the ceremony is assured that consent has been given willingly by the parents. It may, for example, be as simple as a parent expressing that he or she is pleased that the couple is to be married. The consent may be conveyed orally in the presence of at least one trustworthy person, who could then confirm to the relevant Bahá’í institution that such consent has been given.
Letter written on behalf of the Universal House of Justice, dated February 11, 2016, to a National Spiritual Assembly

[P] arental consent to marriage does not necessarily need to be in written form; supported by the testimony of a reliable witness, consent expressed orally can also be acceptable. If consent is given for the purpose of a civil or other ceremony, this suffices for the Bahá’í ceremony. Even an expression of approval in a greeting card, text message, website posting, or letter of congratulation could be considered acceptable if the Assembly is satisfied as to its authenticity.
Letter written on behalf of the Universal House of Justice, dated February 13, 2018, to a National Spiritual Assembly

The requirement of parental consent for marriage is met when a Spiritual Assembly is satisfied that the parents have approved of the marriage itself and not specifically of the Bahá’í marriage ceremony or of the Bahá’í Faith and its practices. The Assembly has a degree of latitude in determining what constitutes evidence of parental consent for marriage. The consent of parents does not have to be in writing if the Assembly performing the ceremony is assured that consent has been given willingly by the parents. It may, for example, be as simple as a parent expressing that he or she is pleased that the couple is to be married. The consent may be conveyed orally in the presence of at least one trustworthy person, who could then confirm to the relevant Bahá’í institution that such consent has been given.

In the case of a Bahá’í marrying a Muslim, if the parent has indicated support for the performance of the Muslim ceremony, it can be assumed that he or she consents to the marriage, and the requirement of consent would be met from the Bahá’í perspective. It is not a requirement of Bahá’í law that the person confirming the existence of consent disclose to the parents that he or she is a Bahá’í; indeed, even one who is not a Bahá’í could serve in this role. There is also no obligation to inform the parents that obtaining consent is a requirement of Bahá’í law. Although non-Bahá’í parents are not required and should not be made to feel that they must give consent for a Bahá’í marriage ceremony, should they withhold consent because they know that a Bahá’í ceremony is involved or because they object to their son or daughter marrying a Bahá’í, the Bahá’í marriage cannot take place. While an Assembly needs to be satisfied that the parents have consented to the marriage, the process for verifying the consent does not have to be formal. In fact, it could sometimes more effectively be carried out in an informal and natural manner, such as through a friend or relative who is trusted by the parents and is acceptable to the Assembly.
Letter written on behalf of the Universal House of Justice, dated February 11, 2016 to a National Spiritual Assembly

Announcements and plans for marriage should not be made until the Local Assembly has ascertained that the required consents have been obtained and, if there were prior marriages, divorce requirements have been met. For evidence of oral consent to marriage to be deemed reliable, it should only be accepted directly from the parents themselves or from a family member, friend, or other trustworthy third party, not from the prospective bride or groom. If the oral consent is obtained by telephone, it is necessary to ensure that the person is indeed the parent.

It is not essential that the parents of the prospective bride and groom know that either of the parties is a Bahá’í, nor is it necessary for them to give consent to the Bahá’í ceremony. It is sufficient if the parents give consent to the marriage itself.

However, Bahá’ís may not dissimulate their faith and if the parents ask about their religion they should not hesitate to say that they are Bahá’í.
The Universal House of Justice, from a letter dated April 23, 1969, to a National Spiritual Assembly

The consent required is for the marriage of the couple concerned, not specifically for a Bahá’í marriage. Therefore, if consent is given for the purpose of a civil or other ceremony, this suffices for the Bahá’í ceremony.
The Universal House of Justice, from a letter dated May 20, 1970, to a National Spiritual Assembly

Although the consent of the parents is to the marriage, and not to the Bahá’í ceremony, if the parents give their consent on the condition that no Bahá’í ceremony be performed or if they withdraw their consent on learning that there is to be a Bahá’í ceremony, Bahá’í law prohibits the Bahá’í from proceeding with the marriage.
Letter written on behalf of the Universal House of Justice, dated June 12, 1977, to a National Spiritual Assembly

[T] he House of Justice asks us to point out that it is the marriage for which the parents’ consent is required.

They do not have to consent specifically to the holding of the Bahá’í ceremony. In other words, if you can produce evidence that the parents are pleased that you and the young man should marry, this would be sufficient basis for the Spiritual Assembly to authorize the holding of the Bahá’í ceremony. This could be an important point, because parents sometimes object to giving permission for a ceremony in which they do not believe.
Letter written on behalf of the Universal House of Justice, dated July 14, 1982, to an individual believer

The requirement of parental consent for marriage is met when a Spiritual Assembly is satisfied that the parents have approved of the marriage itself and not specifically of the Bahá’í marriage ceremony or of the Bahá’í Faith and its practices.
Letter written on behalf of the Universal House of Justice, dated February 11, 2016, to a National Spiritual Assembly

🔗Parents Can Change Their Minds

Nothing has been found in the Writings indicating that statements of consent, whether written or oral, are valid for a certain period of time. Once a parent has given consent, it can be considered to be valid unless it is specifically withdrawn by the parent. Naturally, if the marriage has taken place, the parents have no right to reverse their decision.
Letter written on behalf of the Universal House of Justice, dated December 12, 2011, to a National Spiritual Assembly

Concerning ... consent to her daughter’s marriage: this must be given in order to be a Bahá’í Marriage. Bahá’u’lláh requires this and makes no provision about a parent changing his or her mind. So they are free to do so. Once the written consent is given and the marriage takes place, the parents have no right to interfere any more.
Letter written on behalf of Shoghi Effendi, dated June 15, 1954, in Messages to Canada , pp. 205-206

[A] parent may withdraw consent for whatever reason at any time before the marriage ceremony actually takes place.
The Universal House of Justice, from a letter dated October 23, 1969, to a National Spiritual Assembly

[W] hether they be Bahá’í or non-Bahá’í, the parents’ decision is binding, whatever the reason that may have motivated it. Children must recognize and understand that this act of consenting is the duty of a parent. They must have respect in their hearts for those who have given them life, and whose good pleasure they must at all times strive to win.
The Universal House of Justice, from a letter dated February 1, 1968, to a National Spiritual Assembly, in Lights of Guidance , no.

Bahá’ís who cannot marry because of lack of consent of one or more parents could consult with their Local Spiritual Assembly, to see whether it may suggest a way to change the attitude of any of the parents involved. The believers, when faced with such problems, should put their trust in Bahá’u’lláh, devote more time to the service, the teaching and the promotion of His Faith, be absolutely faithful to His injunctions on the observance of an unsullied, chaste life, and rely upon Him to open the way and remove the obstacle, or make known His will.
The Universal House of Justice, from a letter dated September 9, 1969, to an individual believer

If the son or daughter feels that a parent has unjustly withheld consent to marriage, he or she may, of course, try to win the parent over by means of patient persuasion and by exemplifying in his own life those principles of Bahá’í conduct and attitude which should be the hallmark of every true believer.
The Universal House of Justice, from a letter dated May 22, 1973, to an individual believer

While parents may withhold their consent to a marriage, the House of Justice knows of nothing in the Writings giving the parents or any Bahá’í institution the legal right to forbid the couple’s maintaining a continuing association notwithstanding the parents’ strong views that the couple are totally unsuited to each other. Neither is there any limitation on the number of times a son or a daughter may ask for the parents’ consent.…

It should be apparent to the couple, however, that if they ever hope to obtain parental consent, it is not likely to come through a process of confrontation and disregard of the parents’ strong views, and in this respect the Assembly could invite consultation with the couple and attempt to lead them to a fuller understanding of the need for family unity and obedience to the laws of Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated December 16, 1981, to a Bahá’í couple

It is the duty of the Assembly to uphold the right of a parent to give or withhold consent, even if the Assembly does not agree with the parent. While the Assembly can consult with a parent, no pressure should be brought to bear upon the parent to change his or her decision or to make the parent feel he or she has done something wrong by withholding consent.

🔗Whereabouts of Parent Unknown

In cases where contact with a parent has been lost, the House of Justice has previously stated that where every effort has been made to trace a parent and the responsible Assembly accepts that the parent cannot be located, the marriage may proceed without his or her consent. However, it is the duty of the Assembly to ensure to its satisfaction that every reasonable avenue of search has been exhausted before making such a determination.
Letter written on behalf of the Universal House of Justice, dated April 11, 2008, to an individual believer

🔗Locating Parents

Friends and relatives of the missing parent are usually the most valuable resources to be explored. Other reasonable avenues to try to locate the missing parent(s) may include the following:

Write the person in care of his or her last known address, with “address correction requested” on the envelope.

Write to the postmaster or Post Office for any forwarding address the person might have left. The cost is minimal.

Call directory assistance.

Explore internet search sites such as www.peoplefinders.com, www.whitepages.com, or others.

The Veterans Health Administration (https://www.va.gov/health/), Railroad Retirement, State Bureau of Child Support Enforcement, the Secretary of State’s office, or other applicable agencies will forward a letter under certain conditions.

🔗See also:

With reference to the matter of the consent of the parents to a Bahá’í marriage; as this is a vital binding obligation, it is the duty of the Assemblies to ascertain, before giving their sanction, that the consent obtained has been given freely by the parents themselves.
Letter written on behalf of Shoghi Effendi, in Principles of Bahá’í Administration (London: Bahá’í Publishing Trust, 1976), pp. 13–14

We must recognize that Bahá’u’lláh established institutions which are the bulwark of His World Order. One of these is the Local Spiritual Assembly which, amongst its other responsibilities, is called upon to administer the laws governing marriage. Although it is not necessary to obtain “permission” to marry from the Assembly, there are certain requirements which must be met before a Bahá’í marriage can take place, such as presentation to and acceptance by the Assembly of consent of all living natural parents and whatever civil documents, if any, are necessary according to local law.
The Universal House of Justice, from a letter dated September 2, 1976, to an individual believer

Obtaining parental consent is the duty of the friends who are getting married, and not of the Local Spiritual Assembly, which is only required to make sure of the validity of the consent. The Universal House of Justice, from a memorandum dated January 28, 1983, to the International Teaching Centre

The House of Justice has concluded that it is timely to further clarify the range of circumstances in which a child may seek to be free of the requirement to obtain parental consent for marriage. Three areas have been identified in this respect.

First, a child may be permitted to marry without seeking the consent of a man who denies paternity and never assumed the responsibilities of parenthood. Marriage is also permitted without seeking the consent of a parent who abandoned the child from infancy. Furthermore, a child conceived as a consequence of rape is not obliged to seek consent of the male offender.

Second, the consent of a parent is not required if he or she engaged, or was complicit, in the sexual or physical abuse of a child. The application of this decision will require careful investigation and wisdom on the part of the responsible Bahá’í institutions. While many forms of treatment of a child may be considered unfair or harsh, the institutions cannot diminish the standard for defining or assessing abuse, lest the parents be deprived too easily of their right to consent. Parents are liable to err and might be immoderate in the exercise of physical or verbal chastisement. In a permissive age, strict discipline or authoritarian behavior can be perceived as a form of abuse, even by some psychologists. Furthermore, if an individual finds it impossible to change the decision of a parent unwilling to give consent, he or she might be tempted to circumvent the requirement by exaggerating past behavior of the parent to make it seem like abuse. Nevertheless, it is unjust to require a true victim of abuse to renew ties with, or submit to the will of, an abuser. In order to deprive the parent of the right to consent, the Assembly must be satisfied that abuse has actually occurred. To this end, it may find it necessary to seek corroboration from reliable witnesses or the views of qualified professionals.

Finally, the right of the parent to consent can be forfeited if he or she seeks to use the requirement for consent in a manner which subverts the spirit and intent of the law or obstructs an individual’s right as a believer in Bahá’u’lláh to marry in accordance with the provisions of Bahá’í law. For example, ‘Abdu’l-Bahá states, “As for the question regarding marriage under the Law of God: first thou must choose one who is pleasing to thee, and then the matter is subject to the consent of father and mother.” Yet, in some instances, a parent has refused consent in order to deprive the child of the right to choose and to force the child to marry someone of the parent’s choosing. In other instances, a parent has denied consent in order to try to prevent the child from marrying anyone.

A parent also violates the spirit of the marriage law if he or she uses the requirement for consent to exert unjustifiable control over factors that are unrelated to the prospective marriage. An example of this transgression is a parent who threatens to withhold consent as a means of manipulating the child’s behavior to create estrangement between the child and the other parent. Another example is a parent who misuses the law to extract financial benefits or other concessions from the child or the child’s other parent.

It is important for an Assembly to distinguish such violations of the spirit of the law from the reasons a parent might have for denying consent to marry in a particular instance. Parents have a wide degree of latitude to determine how they choose to exercise their responsibility. As long as the spirit of the law is not violated they may refuse consent, and their conclusion is binding, even if it appears to the children or to others that they are being unreasonable or are acting out of prejudice. Ultimately, parents are responsible before God for their decision.

When cases arise involving any of the circumstances discussed above, a Local Spiritual Assembly should ascertain all relevant facts and refer the matter for consideration to your National Spiritual Assembly. You should exercise care not to unduly invalidate the rights of the parents; yet, while children have the obligation to abide by the Bahá’í marriage law, they also have the right to be protected from the excesses imposed by parents that violate the spirit and intent of that law.
Letter written on behalf of the Universal House of Justice, dated January 19, 2010, to a National Spiritual Assembly

🔗When Parent Abandons or Disowns His or Her Child

The situation you describe of the believer whose father failed to develop any form of relationship from the time the child was an infant—and then, having been located by his son, demonstrated no interest in maintaining contact—would be tantamount to abandonment…. If, in your estimation, the facts reported to your National Spiritual Assembly are an accurate reflection of the situation, the believer would be permitted to marry without seeking the consent of his father.
Letter written on behalf of the Universal House of Justice, dated February 23, 2011, to a National Spiritual Assembly

With regard to the believer’s friend, the question exists whether his parents have disowned him, which would free him of the requirement of obtaining their consent for marriage under Bahá’í law. When disownment of a child by a parent has been established in a court of law, a National Assembly may relieve the person of obtaining the parent’s consent. If a state of disownment is not so explicitly established, it must be determined whether the parent has effectively disowned the child, that is, the parent has completely severed interactions with the child for several years or has confirmed that he or she does not want to have any relationship with the child in the future. If in this case you are satisfied that the parents did, indeed, abandon the child and leave him to fend for himself, you may allow him to have a Bahá’í marriage without obtaining their consent.

If the matter remains unclear, the House of Justice suggests that the committee handling this case attempt to obtain additional information about the relationship of the believer’s friend with his parents. It would be important to gather facts relevant to the issue of whether they have legally or effectively disowned their son. Among the questions that may need to be considered are his age, where he and his parents currently live, whether he is able to contact his parents, what led to his family’s rejection of him three years ago, what his relationship was with them prior to that point, whether his father and mother have consistently taken the same position, whether he or his parents have attempted to have contact during the last three years, and whether his parents have made any written statements regarding the relationship with him or indicating they have severed their relationship with him.
Letter written on behalf of the Universal House of Justice, dated February 10, 2016, to a National Spiritual Assembly

🔗When Parent Is Accused of Extreme Abuse

As your National Spiritual Assembly is aware, severe physical abuse inflicted upon the child by the parent is one of those rare circumstances in which a parent would forfeit the right to give consent. This exception cannot be granted lightly, and certainly not merely because of harsh discipline or ineffective parenting. An Assembly must, therefore, exercise responsibility to carefully ascertain the facts in such sensitive cases. It cannot merely accept the statement of a child at face value, yet it should not be so insensitive as to inadvertently inflict additional suffering upon one who has been the victim of abuse.
Letter written on behalf of the Universal House of Justice, dated December 26, 2008, to a National Spiritual Assembly

The House of Justice has recognized that a parent forfeits the right to consent if there has been a history of extreme abuse, such as incest or torture. Furthermore, as you are aware, the 19 January 2010 letter written on behalf of the House of Justice to your National Assembly clarified that the consent of a parent for marriage is not required if he or she engaged, or was complicit, in the sexual or physical abuse of a child. For the time being, the House of Justice does not wish to modify the relevant criteria regarding this abuse exception. However, if you become aware of cases of severe emotional or psychological abuse that cause concern but fall outside of the current requirements, they can be referred to the House of Justice for its consideration.
Letter written on behalf of the Universal House of Justice, dated February 3, 2016, to a National Spiritual Assembly

🔗When Parent Is Prohibited by Court Order from Having Contact with His or Her Children

Since her father has been prohibited by a court order from having contact with his children, Ms. … should not be required to seek his consent to marry.
Letter written on behalf of the Universal House of Justice, dated January 24, 2001, to a National Spiritual Assembly

🔗When Parent Subverts the Spirit and Intent of the Law

If you should learn that …’s father refuses to give consent merely because his daughter is a Bahá’í, this would not be in keeping with the spirit of the Bahá’í law. The House of Justice has decided that in such circumstances the parent forfeits his right to consent to the marriage.
Letter written on behalf of the Universal House of Justice, dated March 29, 2012, to a National Spiritual Assembly

The Universal House of Justice has received your letter…concerning your wish to marry Mr. … and the difficulty that has arisen in obtaining parental consent for marriage from his parents, who follow the custom of arranged marriages and will not consent to his marrying anyone other than the one they choose.…

As you are aware, Bahá’u’lláh has clearly stated that the consent of all living parents is required for a Bahá’í marriage. However, there are certain circumstances in which a child may seek to be free of the requirement to obtain parental consent for marriage. For example, the right of a parent to consent can be forfeited if he or she refuses consent in order to deprive the child of the right to choose and to force the child to marry someone of the parent’s choosing.
Letter written on behalf of the Universal House of Justice, dated March 23, 2015, to an individual believer

[I] f it is clearly established that a parent refuses to respond or become involved in the matter of parental consent, adopts the point of view that the child is free to marry whomever he or she wishes, or sees no reason for being asked for consent, such an attitude is tantamount to a renunciation of the right to give or withhold consent and can be accepted by a National Spiritual Assembly as freeing the child from the requirement to obtain consent from that parent.
Letter written on behalf of the Universal House of Justice, dated June 9, 2015, to an individual believer

🔗When Parent’s Identity Is Uncertain

The Universal House of Justice has received your email letter…seeking guidance on whether a particular believer—who has never known his biological father and whose father’s identity, as you have reported, is uncertain—is required under Bahá’í law to make efforts to identify and locate his father and obtain his consent for marriage. We have been asked to say that under the circumstances described in this case, consent from the believer’s father is not necessary.
Letter written on behalf of the Universal House of Justice, dated November 3, 2013, to a National Spiritual Assembly

The Universal House of Justice has received your email letter…concerning the difficulties facing Mr. …, a member of your community, in obtaining the consent of his father to marry Ms. …. It is understood that his father is refusing to acknowledge him as his son and at the same time withholding his consent to the marriage. We have been asked to convey the following.

… if he is refusing to recognize Mr. … as his son, then his consent is not required and the marriage may proceed without it.
Letter written on behalf of the Universal House of Justice, dated March 12, 2018, to a National Spiritual Assembly

🔗When Parent Is Mentally Incompetent

The Guardian feels therefore, that you must secure your Mother’s approval, before marriage, unless the Doctor certifies that she is incapable of making a decision.
Letter written on behalf of Shoghi Effendi, letter dated June 21, 1954, to an individual believer

[T] here are certain circumstances in which the consent of a parent is not required or a parent may forfeit the right to provide consent. Among these are mental incompetence, a condition which would prevent that individual from making informed decisions.

… If your Assembly is satisfied that Mr. … is not capable of acting responsibly for the purpose of granting consent for his daughter to marry, … Miss … may marry without the necessity of obtaining her father’s consent.
Letter written on behalf of the Universal House of Justice, dated March 22, 2013, to a National Spiritual Assembly

🔗When Parent Is a Covenant-Breaker

[T] he Universal House of Justice has decided that a Bahá’í is not required to obtain consent to marriage from a parent who is a Covenant-breaker.
The Universal House of Justice, from a letter dated October 4, 1964, to a National Spiritual Assembly

The Assembly should exercise care not to unduly invalidate the rights of the parents; yet, while children have the obligation to abide by the Bahá’í marriage law, they also have the right to be protected. In cases where a child wishing to marry seeks to be relieved of the obligation to obtain parental consent for one of the reasons stated above, the Local Assembly must refer the matter to the National Spiritual Assembly. In doing so, the Local Assembly should gather and report all relevant facts, including possible criminal records, civil decrees removing the rights of a parent, written accounts from other family members, records from social service agencies, letters from therapists and/or medical professionals, and any other substantiating documentation of the case, along with its recommendation to the National Assembly. The National Assembly will then evaluate the case and decide whether parental consent for marriage is not required.

[W] e have been asked to offer the following comments to assist you in handling other such cases that may arise in future. These observations have been gleaned in recent years from the experience of National Assemblies in reviewing cases in which consideration is given to permitting a Bahá’í marriage to take place without the consent of a parent.

When a case of this nature comes to the attention of a Spiritual Assembly, it should communicate with relevant parties and thoroughly look into the situation, verify the information received, and come to its own decision on the basis of relevant principles and the facts of the case. Some cases are obvious, such as when a parent in a straightforward manner makes a demand of his son or daughter that is clearly unrelated to the marriage. In other cases the motivations of the parent may not be immediately evident or may be difficult to establish; in such instances the Assembly must take the time necessary to consult with the parent so that clarity can be reached. Often a parent will need time to reflect on the principles involved, ponder whatever advice the Assembly may have given, and consider how his position relates to his duties as a parent with respect to the law of marriage. Moreover, a parent or child may wish to appeal the decision of the Assembly. The Assembly should also be attentive to the possibility that the parent or one of the parties to the proposed marriage can be prone to distorting the situation to suit his or her purposes.

In view of the inherently delicate and sensitive nature of such cases, the process of investigating the facts and gaining a clear understanding of the situation can take considerable time, and a patient and loving approach is required. It would be inappropriate for the Assembly or the couple to impose a deadline by which the parent is to make a decision, such as by setting a date for the wedding. Preparations for the ceremony should not be undertaken until consent has been given or the National Assembly has decided to permit the marriage to proceed without the consent of one or more of the parents.
The Universal House of Justice, from a letter dated October 18, 2011, to a National Spiritual Assembly

Responding to Violations of Bahá’í Law — Ch. 10

Behaviors Subject to Sanctions — Criminal Offenses — Abuse — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗ENGAGEMENT

A couple is considered engaged to be married only when the consent of all living parents has been obtained. Accordingly, a couple should not make marriage plans, set a date for the ceremony, send invitations or announcements, and so on, until consents have been obtained.

If either the bride or bridegroom require an exemption from parental consent in order to marry, the request for an exemption with an explanation of the circumstances must be submitted to the National Spiritual Assembly. No wedding plans should be made until the National Assembly has made its determination. Indeed, until such a decision is made, the couple cannot be regarded as engaged.

When a couple becomes engaged, the officiating Assembly’s representatives, should endeavor to meet with them, if possible, to ensure that they understand the requirements of entering into Bahá’í marriage.

🔗NINETY-FIVE DAY PERIOD OF ENGAGEMENT

[I] t is unlawful to announce a marriage earlier than ninety-five days before the wedding.
Bahá'u'lláh, The Kitáb-i-Aqdas , “Questions and Answers”, no. 43

Concerning the question of marriage and the stipulated period between the time of the engagement and the marriage, this is the decisive text of the Book of God and may not be interpreted. In the past, serious difficulties and problems arose when a long period of time elapsed between the engagement and the marriage. Now, according to the text of the Book, when marriage between the parties is arranged, i.e., when the parties become engaged, and it is certain that they will be married, not more than ninety-five days should elapse before the marriage takes place, during which period preparations for the dowry and other affairs may be made. The marriage ceremony must take place on the same night as its consummation, that is, there should be no interval of time between the ceremony and consummation. This is a clear text and is not subject to interpretation, so that the difficulties that arose in the past may not recur on account of interpretation.

‘Abdu’l-Bahá, Additional Tablets, Extracts and Talks of ‘Abdu’l-Bahá , no. 174

🔗Applicability of the Law

The ninety-five day period of engagement is binding only when both parties to the marriage, irrespective of where they reside, are Bahá’ís from Iran or neighboring lands in the Middle East, where many of the laws of the Kitáb-i-Aqdas have been applied from the time of the ministry of Shoghi Effendi. In cases where children born to such parents are brought up in the traditions of these countries, speak Persian or Arabic, and are thoroughly conversant with the laws of the Kitáb-i-Aqdas, they will obviously feel an obligation, and should be assisted, to observe this law as circumstances permit. The circumstances of children of mixed descent will vary, and it is left to them to decide in light of their own situations whether to observe this law. When the law of engagement is binding on the couple, the National Spiritual Assembly of the country where the ceremony is to take place would be responsible for granting an extension, should the situation call for one.
The Universal House of Justice, from a letter dated March 20, 2012, to a Local Spiritual Assembly

As you know, the law of the Kitáb-i-Aqdas that the period of time between engagement and marriage should not exceed ninety-five days is binding on Iranians wherever they reside, if both parties are Iranian Bahá’ís. However, this law is not applicable at present if one of the parties is a western Bahá’í or a western non-Bahá’í, regardless of where they reside. Although the Iranian Bahá’í will no doubt wish to observe this law, that is a matter for decision between the couple. No attempt should be made to unduly pressure the other party to observe the law.
Letter written on behalf of the Universal House of Justice, dated February 27, 2005, to an individual believer

The guidance in the above passages addressing the question of whether Persian or Middle Eastern believers may use personal discretion in applying the Bahá'í law regarding engagement does not extend to the application of other laws. When such believers, who reside in the United States and wish to be bound by the law, seek an extension of the time period, they should consult with the Office of Community Administration (community@usbnc.org) or their Local Spiritual Assembly. While westerners are not presently bound by this law, they are free to observe it if they wish.

🔗BREAKING OF ENGAGEMENT

The breaking of an engagement, though not always desirable, does not violate the Bahá’í Marriage Law.
The Universal House of Justice, from a letter dated November 11, 1969, to a National Spiritual Assembly, in Lights of Guidance , no. 1259

In principle, according to the decisive text of ‘Abdu’l-Bahá, the period of ninety-five days should commence only when the two parties have been betrothed, and the marriage is agreed. Therefore, the breaking of an engagement, although possible, should rarely occur. The Assemblies should, when the reason for breaking, or extending the fixed period of engagement is valid, render every assistance to the parties involved to remove their difficulties and facilitate their observance of the ordinance of the Book.
The Universal House of Justice, from a letter dated June 29, 1971, to a National Spiritual Assembly, in Lights of Guidance , no. 1258

🔗DOWRY

The law regarding the dowry is not universally binding at this time. However, it is binding when both parties, irrespective of where they reside, are Bahá’ís from Iran or neighbouring lands in the Middle East, where many of the laws of the Kitáb-i-Aqdas have been applied from the time of the ministry of Shoghi Effendi. In cases where children born to such parents are brought up in the traditions of these countries, speak Persian or Arabic, and are thoroughly conversant with the laws of the Kitáb-i-Aqdas, they will obviously feel an obligation, and should be assisted, to observe this law as circumstances permit. The circumstances of children of mixed descent will vary, and it is left to them to decide in light of their own situations whether to observe this law.
Letter written on behalf of the Universal House of Justice, dated March 15, 2015, to an individual believer

Although Bahá’í institutions are not to get involved with dowry matters at this time, it is helpful for Assemblies to be knowledgeable about this topic so that they are able to provide guidance and information should questions arise.

The giving of a dowry is binding if both parties to the marriage are Persian. It is a symbolic act whereby the bridegroom presents a gift of a certain limited value to the bride. The dowry is fixed at 19 mithqáls of pure gold for city dwellers, and 19 mithqáls of silver for village dwellers. Nineteen mithqáls is equivalent to 1 váhid.

The criterion for determining the dowry payment is the location of the permanent residence of the bridegroom, not of the bride. Although ‘Abdu’l-Bahá has written that the amount of the dowry depends on the financial means at the disposal of the groom (if he is poor, he pays 1 váhid; 2, if of modest means; 3, if well-to-do; 4, if wealthy; and 5 váhids if very rich), Bahá’u’lláh has stated that the lowest level of payment (1 váhid of silver) is more pleasing unto God, provided the two parties agree. Exceeding the limit of 5 váhids is forbidden. Whatever agreement is reached between the bridegroom, the bride, and their parents should be carried out. Further details can be found in the “Notes” appended to the Kitáb-i-Aqdas, no. 93, 94 and 95. The value of the dowry can be calculated by multiplying the current value of silver or gold (in $/troy ounce) by 2.225 troy ounces, since 19 mithqáls or 1 váhid equals approximately 2.225 troy ounces. For example, if the current price of silver is $32/troy ounce, 1 váhid of silver would amount to approximately $71 ($32/troy ounce x 2.225 troy ounces). If the current price of gold is $1713/troy ounce, 1 váhid of gold would amount to approximately $3811 ($1713/troy ounce x 2.225 troy ounces).

🔗ROLE OF ASSEMBLY IN OFFICIATING A BAHÁ’Í MARRIAGE

The carrying out of the Bahá’í marriage laws, as given to the friends throughout the world is a vital obligation of every believer who wishes to marry, and it is an important duty of every Local Spiritual Assembly to ensure that these laws are known to, and obeyed by, the believers within their jurisdiction, whether or not the Bahá’í marriage ceremony is recognized by civil law. Each Assembly, therefore, must conscientiously carry out its responsibilities in connection with the holding of Bahá’í marriage ceremonies, the recording of Bahá’í marriages in a register kept for this purpose, and the issuing of Bahá’í marriage certificates.

Message written on behalf of the Universal House of Justice, dated April 17, 1981, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 280.21

The law of Bahá’í marriage is in itself very simple. The man and woman must first choose to marry and must then obtain the consent of all their natural parents. If one of the parents does not give consent, the marriage cannot take place. The essential part of the marriage ceremony is that the bride and groom should each state, in front of two witnesses, the verse “We will all, verily, abide by the Will of God”. The two witnesses do not have to be Bahá’ís but must be acceptable to the Local Spiritual Assembly under whose jurisdiction the marriage is taking place.…
Letter written on behalf of the Universal House of Justice, dated November 30, 2008, to an Administrative Committee

The marriage ceremony must take place on the same night as its consummation, that is, there should be no interval of time between the ceremony and consummation. This is a clear text and is not subject to interpretation, so that the difficulties that arose in the past may not recur on account of interpretation.

‘Abdu’l-Bahá, Additional Tablets, Extracts and Talks of ‘Abdu’l-Bahá , no. 174

All Bahá’ís who wish to marry must contact a Local Spiritual Assembly and request it to authorize a Bahá’í wedding ceremony. It is not possible to have a Bahá’í marriage ceremony without an Assembly’s prior authorization. The Assembly approached may be the one for their own community, a nearby Assembly if there is not one in their community, or the Assembly in the locality where they plan to be married. The couple is encouraged to contact the Assembly at the earliest possible date in order to give the Assembly a reasonable period of time to ensure that all Bahá’í marriage requirements are met.

For a Local Spiritual Assembly to properly officiate Bahá'í marriages, the members of the Assembly must themselves understand the basic requirements of the Bahá’í marriage law. These requirements are:

Freely-given consent of both parties who must be old enough to marry not only by Bahá’í law, but by state law;

∗

Consent of all living parents;

Assembly appointment or approval of witnesses;

Conformance with civil requirements;

Performance of a Bahá'í ceremony (apart from any ceremony of another religion) under the prior authorization of an Assembly; and Removal of administrative privileges if the marriage laws are broken.

🔗See also:

Parental Consent for Marriage — Ch. 11

The Bahá’í Marriage Ceremony — Ch. 11

Handling Violations of Bahá’í Marriage Law — Ch. 11

🔗ASSEMBLY MAY COUNSEL AND GUIDE PARTIES PRIOR TO AUTHORIZING MARRIAGE

When a couple asks an Assembly to arrange a Bahá’í ceremony for them, the Assembly may wish to request a meeting between the couple and its representatives to review the requirements of Bahá’í marriage with them and thereby impress upon them the importance of the step they are about to take.

The Local Spiritual Assembly does not have the responsibility to approve or disapprove of the marriage or to discourage the couple from marrying if it does not feel the parties are compatible. If one or both parties should ask for the Assembly’s advice, however, it may be given, keeping in mind that some information may be confidential.

The Assembly may wish to consider directing the attention of couples wishing to marry to a variety of available materials regarding marriage and family life, especially compilations on the topic compiled at the Bahá’í World Centre. The Universal House of Justice has made clear that the Assembly cannot interfere in a marriage if all the requirements for a Bahá’í marriage to take place have been met.

We have your letter…asking whether a Spiritual Assembly has the right or obligation, or both, to counsel with persons who are about to enter into the marriage contract, and, if necessary, call for a delay to the proceedings, or officially refuse to solemnize or witness the marriage. Bahá’í law places the responsibility for ascertaining knowledge of the character of those entering into the marriage contract on the two parties involved, and on the parents, who must give consent to the marriage. The obligation of the Spiritual Assembly is to ascertain that all requirements of civil and Bahá’í law have been complied with, and, having done so, the Assembly may neither refuse to perform the marriage ceremony nor delay it.
The Universal House of Justice, from a letter dated March 30, 1967, to a National Spiritual Assembly

🔗ASSEMBLY APPROVES OR APPOINTS WITNESSES

These two witnesses may be chosen by the couple or by the Spiritual Assembly, but must in any case be acceptable to the Assembly; they may be its chairman and secretary, or two members of the Assembly, or two other people, Bahá’í or non-Bahá’í, or any combination of these....

The witnesses can be any two trustworthy people whose testimony is acceptable to the Spiritual Assembly under whose jurisdiction the marriage is performed. This fact makes it possible for a lone pioneer in a remote post to have a Bahá’í marriage.

∗ According to the Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas , “Marriage is conditioned upon

both parties having attained the age of maturity which is fixed at 15.”
The Universal House of Justice, from a letter dated August 8, 1969, to a National Spiritual Assembly

[T] he Local Spiritual Assembly under whose jurisdiction the wedding takes place has the function of accepting two reliable persons to serve as witnesses for a Bahá’í marriage. The responsibility of the witnesses is to certify that the bride and groom did recite the marriage verse. The minimum age of such witnesses must be the legal age of majority in the country in which the marriage is being contracted.

The witnesses need not necessarily be Bahá’ís. If the witnesses are Bahá’ís, it is preferable that they be believers in good standing; however, the decision is left to the discretion of the Assembly concerned in light of the circumstances involved. In considering the acceptability of the witnesses, the Assembly must be satisfied as to their reliability. Pertinent to this is the reply given by Bahá’u’lláh when asked about “the criterion of justness when proving some matter dependent on the testimony of two just witnesses”. His response was: “The criterion of justness is a good reputation among the people. The testimony of all God’s servants, of whatever faith or creed, is acceptable before His Throne.” If a proposed witness is not personally known to the Assembly, it could take into consideration his or her reputation in the community or seek the views of trusted individuals who know the proposed witness.
Letter written on behalf of the Universal House of Justice, dated April 8, 2015, to a National Spiritual Assembly

Provided that parental consent has been obtained, the only requirement for a Bahá’í marriage ceremony is that the revealed verse for the occasion be repeated by the bride and groom in the presence of at least two witnesses acceptable to the Spiritual Assembly. There is no objection to a Spiritual Assembly, at its own discretion, permitting more than two witnesses at a Bahá’í marriage ceremony.
Letter written on behalf of the Universal House of Justice, dated February 5, 2019, to a Local Spiritual Assembly

If they are Bahá’ís, the witnesses at a Bahá’í marriage ceremony should have full administrative privileges. In the United States, the minimum age of any witness must be the legal age of majority in the state in which the marriage takes place, which is 18 years in most states (as well as the District of Columbia) with the exception Alabama, Mississippi, and Nebraska, in which the ages of majority are 19, 21, and 19 years respectively.

🔗ASSEMBLY ENSURES BAHÁ’Í AND CIVIL MARRIAGE REQUIREMENTS ARE FULFILLED

As you are aware, marriage is not only a spiritual bond but a legal union as well. Therefore, generally, Bahá’ís must satisfy the requirements to have a legally recognized marriage. Further, under Bahá’í law, the Bahá’í marriage ceremony and any civil ceremony required for the legal recognition of the marriage must occur within the same twenty-four-hour period. It is understood that in the United States there are certain civil requirements that must be satisfied, such as a couple procuring a marriage license, in order for a Bahá’í marriage ceremony to be legally recognized. … Bahá’ís may marry only if you determine that the Bahá’í marriage is legally recognized.
Letter written on behalf of the Universal House of Justice, dated April 21, 2020, to a National Spiritual Assembly

The obligation of the Spiritual Assembly is to ascertain that all the requirements of civil and Bahá’í law have been complied with, and, having done so, the Assembly may neither refuse to perform the marriage ceremony nor delay it.
The Universal House of Justice, from a letter dated March 30, 1967, to a National Spiritual Assembly, in Lights of Guidance , no. 1231

When a marriage is planned, the Assembly should be informed far enough in advance so that it can review and approve the parental consent and ensure that arrangements for the Bahá’í ceremony are in conformity with Bahá’í law and the requirements of civil law. If difficulties arise in obtaining consent, the Assembly should lend whatever help it can. Insufficient time to carry out necessary steps may necessitate a delay in the wedding.

🔗The Legal Ceremony

Bahá’í marriage ceremonies are legal in all 50 states. When a Bahá’í marries a non-Bahá’í who wishes to have another religious or civil ceremony, they may select either ceremony to be the legal one that is registered in the civil jurisdiction where the marriage takes place.

When the Bahá’í ceremony is the one chosen to be used for the legal purposes, the Assembly representative who signs the civil license is typically the chairman or the secretary, although each state may have specific requirements with which the Assembly should make itself familiar.

All states require proof that a valid marriage license has been issued before a wedding can take place. The officiant is required to ensure that the couple have a valid license prior to officiating at the wedding, including checking the date it becomes valid or expires. The officiant is also required to ensure that the license is returned to the proper authorities within a specified time period following the ceremony.

🔗States Requiring Pre-Registration of an Officiant with a Government Agency

The following states require that the official Bahá’í officiant be pre-registered either with a civil court or the Secretary of State prior to officiating at a Bahá’í wedding. Some states require annual fees or a surety. Local Spiritual Assemblies in any of the following states should become informed of the requirements for officiating at a Bahá’í wedding at least two months prior to the date of the ceremony.

Arkansas

Delaware

District of Columbia

Louisiana

Massachusetts

Minnesota

Nevada

New Hampshire

Ohio

Oklahoma

Virginia

West Virginia In addition, wedding officiants in New York City must be registered with the City Clerk by New York State law.

🔗States Requiring Two Adult Witnesses in Addition to the Officiant

Some states require two additional witnesses in addition to the officiant. Most specify that these witnesses must be over the age of eighteen.

Delaware

Kansas

Kentucky

Nebraska (must provide the addresses of the two witnesses)

Oklahoma

Rhode Island

Washington

Wyoming

🔗Additional State Requirements

Alabama requires Local Spiritual Assemblies to keep its own records of marriages it officiates.

Illinois requires the Bahá’í officiant to be a Bahá’í in good standing and to return the marriage license to the government within ten days.

Michigan requires the officiant to keep “proper records” in addition to returning the marriage license to the government.

Mississippi requires the officiant to be a Bahá’í in good standing and the Assembly to keep marriage records.

Nevada requires the officiant to be a Bahá’í in good standing.

Missouri requires that for the ceremony of the Faith to be the official/civil ceremony as well, one of the couple must be a Bahá’í. (That is, the Bahá’í ceremony cannot be used as the official ceremony for two non-Bahá’ís.)

New Hampshire requires that the officiant be a state resident and that the Local Spiritual Assembly officiating be “chartered”; that is, incorporated.

New Mexico requires that either the chairman or secretary of the Assembly sign the marriage license.

Pennsylvania requires that for the ceremony of the Faith to be the official/civil ceremony as well, one of the couple must be a Bahá’í. (That is, the Bahá’í ceremony cannot be used as the official ceremony for two non-Bahá’ís.)

Texas requires that the person officiating be an officer designated by the Assembly to perform marriages. No marriage can take place prior to the passing of 72 hours from the time the marriage license was issued.

Washington state has a three-day waiting period following the issuance of a license.

Wisconsin requires that the marriage license be filled out with unfading black ink. Legal questions regarding the civil requirements of Bahá’í marriage should be directed to the Legal Office at the Bahá’í National Center.

🔗Civil and Bahá’í Laws Concerning the Marriage of First Cousins or Other Relatives

Assemblies need to be aware of the civil laws in their area concerning the marriage of first cousins. Historically, such marriages have been common in many parts of the world including Iran, but in much of the United States they are illegal. First-cousin marriages are permitted without restriction only in these states:

Alabama Georgia Rhode Island

Alaska

∗

Hawaii

∗

South Carolina California Maryland

Tennessee Colorado Massachusetts

Vermont Connecticut New Jersey

Virginia District of Columbia New Mexico Florida New York First-cousin marriages are also permitted, under the following circumstances, in: Arizona – if both parties are 65 or older, or one is unable to reproduce Illinois – if both parties are 50 or older, or one is unable to reproduce Indiana – if both parties are at least 65

∗

Alaska and Hawaii do not fall under the jurisdiction of the National Spiritual Assembly of the United States, since each has its own National Spiritual Assembly.

Maine – if the couple obtains a physician’s certificate of genetic counseling

North Carolina – as long as the parties are not double first cousins

Utah – if both parties are 65 or older, or are 55 or older and one is unable to reproduce

Wisconsin – if the woman is 55 or older, or one is unable to reproduce Note that, although the lists above are up to date as of February 2021, civil marriage laws are subject to change. Assemblies should therefore confirm them with state or local authorities as needed.

In the Kitáb-i-Aqdas, the only explicit prohibition on marrying a relative is with one’s stepmother or stepfather. ‘Abdu’l-Bahá and Shoghi Effendi have confirmed, however, that this does not mean that all other unions within a family are permissible. ‘Abdu’l-Bahá has also written that the more distant the blood-relationship between the couple the better, since such marriages provide the basis for the physical well-being of humanity and are conducive to fellowship among mankind. Bahá’u’lláh states that it devolves upon the House of Justice to legislate “concerning the legitimacy or otherwise of marrying one’s relatives.” (

Kitáb-i-Aqdas , Questions and Answers, no. 50) Since questions concerning marriage to one’s kindred are not included in the Bahá’í marriage laws at present applied in the West, the House of Justice has written that such matters are left to the conscience of the individual Bahá’í who must, in any event, obey the civil law.

🔗WHEN ASSEMBLY IS ASKED TO OFFICIATE MARRIAGE IN ANOTHER ASSEMBLY'S JURISDICTION

If an Assembly has been asked to officiate a marriage in another Assembly’s jurisdiction, it must first inform the other Assembly and obtain its approval.

If an Assembly is asked to officiate a marriage that will take place in another state, if it has permission from the Assembly in that jurisdiction, it may do so only under either of two circumstances:

If there is another civil or religious ceremony held that will be the legal ceremony, or If the civil jurisdiction in which it will be held allows someone who is legally recognized to officiate marriages in another state to officiate marriages in the state in which it will be held. In other words, if the Bahá’í ceremony is the only ceremony and, therefore, the legal one, the officiating Assembly must be in the state in which the marriage is taking place or the Assembly must ascertain from the state whether it is permissible to have an out-of-state Assembly officiate. The Assembly should obtain a written copy of the regulation for its permanent files. Questions in this regard should be directed to the Legal Office at the Bahá’í National Center.

🔗MARRIAGE OUTSIDE THE CONTIGUOUS UNITED STATES

When a member of the American Bahá’í community wishes to marry outside of the contiguous United States, he or she should contact the Office of Community Administration (community@usbnc.org) at the Bahá’í

National Center for instructions. Among other things, this office can introduce the individual as a Bahá’í in good standing to the National Spiritual Assembly for the area in which the wedding is to take place (or to another Bahá’í institution responsible for areas where no National Assemblies exist). The individual should provide, if possible, the name of the person he or she hopes to marry, the expected location and date of the wedding, his or her travel plans, and contact information. The other National Assembly or agency and the individual can work directly with each other concerning parental consent, witnesses, proof of divorce, if previously married, etc. Arrangements should be made well in advance so that there is sufficient time to research and meet all Bahá’í and civil marriage requirements. Please note that some countries make it difficult or impossible to marry if at least one member of the couple is not a citizen of that country.

The National Assemblies of the Hawaiian Islands and of Puerto Rico have asked to be notified at least a month before any planned wedding dates. The National Assembly of Mexico has stated that it is extremely difficult to oversee Bahá’í weddings at the most well-known Mexican resorts and that Mexican civil marriages have many requirements for those who are not Mexican citizens. Therefore, they have asked, if American believers still wish to have a Bahá’í wedding at any of the Mexican resorts, that all of the required procedures be overseen by an officiating Local Spiritual Assembly in the United States. The National Assembly of Indonesia similarly recommends that prospective Bahá'í couples, both of whom come from outside of Indonesia, not plan to marry in that country due to difficulties registering Bahá’í marriages there.

🔗THE BAHÁ’Í MARRIAGE CEREMONY

For a Bahá’í marriage ceremony to be valid, a Local Spiritual Assembly must have had prior knowledge of it and have given its authorization for the marriage to take place. In cases where there is more than one ceremony, the Assembly’s authorization is required regardless of whether the Bahá’í ceremony is to be the legal one. The couple planning to marry should approach the Assembly regarding their intentions at the earliest possible date, since failing to give an Assembly adequate time to fulfill its responsibilities may lead to a delay in the marriage ceremony.

[T] here is no ritual, according to the Aqdas, and the Guardian is very anxious that none should be introduced at present and no general form accepted. He believes the ceremony should be as simple as possible, the parties using the words ordained by Bahá’u’lláh and excerpts from the writings and prayers being read, if desired. There should be no commingling

∗ of the old forms with the new and simple one of Bahá’u’lláh, and Bahá’ís should not be married in the church or any other acknowledged place of worship of the followers of other faiths.

Letter written on behalf of Shoghi Effendi, dated March 13, 1944, to an individual believer, in Lights of Guidance , no. 1298

The only compulsory part of a Bahá'í wedding is the pledge of marriage, the phrase to be spoken separately by the Bride and Bridegroom in turn, in the presence of Assembly witnesses. Shoghi Effendi, quoted in a letter written on behalf of the Universal House of Justice, dated July 23, 1984, to an individual

An Assembly has the overriding duty to protect the good name of the Faith in relation to any activity of the friends, but it should always exercise great care not to restrict the individual’s freedom of action unnecessarily. Normally the size of the wedding celebration, the place in which it is to be held and who is to be invited are all left entirely to the discretion of the bride and groom and an Assembly should interpose an objection only if it is quite certain that the Cause will really be injured if it does not do so.
The Universal House of Justice, from a letter dated January 20, 1966, to a National Spiritual Assembly, in Lights of Guidance , no.

🔗MARRIAGE VOW

The pledge of marriage, the verse to be spoken individually by the bride and the bridegroom in the presence of at least two witnesses acceptable to the Spiritual Assembly is, as stipulated in the Kitáb-i-Aqdas (The Most Holy Book):

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

∗ When the Assembly counsels a couple concerning the nature of the Bahá’í ceremony, it should take care to be sure they

understand that the term “commingle,” in this case, means to mix or blend together different traditional or New Age elements with the Bahá’í ceremony in a way that makes it difficult to distinguish that the Bahá’í ceremony is unique and distinct from the other elements.

In the United States, this marriage vow is normally said in English. It is also acceptable to say the vows in the original Arabic as stated in the Kitáb-i-Aqdas as long as the witnesses are familiar with the vows in Arabic. If languages other than English or Arabic are proposed, the Assembly must ensure that an authorized translation of the vow is used and that the witnesses are conversant in that language.

The sincerity with which the sacred verse is spoken is a matter for the consciences of those who utter it. According to the explicit text of the Kitáb-i-Aqdas, both the bride and groom must, in the presence of witnesses, recite the prescribed verse; this is an essential requirement of the marriage ceremony. Thus if a Bahá’í is marrying a non-Bahá’í and this person for any reason refuses to utter this verse, then the Bahá’í cannot marry that person.
Letter written on behalf of the Universal House of Justice, dated May 23, 1985, to a National Spiritual Assembly, in Lights of Guidance , no. 1284

🔗Wedding Rings

The giving of engagement rings or wedding rings is a general custom that many Bahá’ís observe, and there is no harm in their so doing. However, it forms no part of the Bahá’í law.…
Letter written on behalf of the Universal House of Justice, dated December 29, 1987, to an individual believer

There is no guidance concerning the use of wedding rings and believers are free to use them or not as they wish.

🔗A BAHÁ’Í COUPLE MAY NOT HAVE CEREMONY OF ANOTHER RELIGION

Two Bahá’ís marrying one another may under no circumstances have the ceremony of another religion.
The Universal House of Justice, from a letter dated May 1, 1968, to a National Spiritual Assembly

When two Bahá’ís are marrying, the wedding ceremony should not be held in the place of worship of another religion, nor should the forms of marriage of other religions be added to the simple Bahá’í ceremony.
Letter written on behalf of the Universal House of Justice, dated March 2, 1986, to a National Spiritual Assembly, in Lights of Guidance , no. 1295

[T] wo members of the Local Spiritual Assembly of … who wished to get married are facing the problem posed by the girl’s father’s insistence that the Bahá’í ceremony take place in a church.

To avoid complications arising, the House of Justice has instructed us to inform you immediately that it is not permissible for the Bahá’í marriage ceremony to be held in the place of worship of another religion. However, there would be no objection to the Bahá’í couple’s attending a service in church with their non-Bahá’í relatives and friends to pray for the marriage, provided the actual Bahá’í wedding ceremony is held in some other place either before or after the service.
Letter written on behalf of the Universal House of Justice, dated August 5, 1977, to a National Spiritual Assembly

You are correct in your understanding that when two Bahá’ís marry, the only religious ceremony should be the Bahá’í one, and that it is against the Bahá’í laws of marriage for a Bahá’í couple to have any other religious ceremony. Indeed, it would be a stark contradiction for believers, having recognized Bahá’u’lláh as the Manifestation of God for this age, to continue to practice the rites and rituals of older religions. In general, if the friends are familiar with the Bahá’í laws of marriage, they would be liable to the imposition of sanctions if they had the wedding ceremony of another religion. On the other hand, if an Assembly finds that the believers were not well informed of Bahá’í marriage laws, and acted out of ignorance, they could be excused….

…the House of Justice wishes your Assembly to give thoughtful consideration to the education about and application of Bahá’í marriage law in neighbourhoods and villages that have become centres of intense activity. Your Assembly can consider, in this context, the issue of the imposition of administrative sanctions when two Bahá’ís are coerced by their families to have the rites of another religion apart from the Bahá’í ceremony. In such situations you will want to ensure that two extremes are avoided: the first is to automatically remove the administrative privileges of anyone who gives in to family pressures and disobeys the law, resulting in a large number of devoted and active friends being relegated to the margins of Bahá’í activity; the second is to completely ignore such behaviour, with the result that the Faith never gains the status of an independent religion in the eyes of the public. However you decide to proceed, you may wish to allow time for a degree of understanding to be attained in the larger population. During this period, Local Spiritual Assemblies would naturally extend every possible assistance to believers who find various barriers to their fulfilling their desire to obey the Bahá’í laws. In this regard, as you know, there would be no objection to the observance of prevalent devotional or cultural traditions, as long as they do not amount to the religious ceremony of another faith and do not require a priest officiating in any part of the proceedings. Irrespective of the outcome of such efforts, the Assembly should not refuse to conduct a Bahá’í ceremony for the couple. If the religious rites of another faith are subsequently observed, young believers could, depending on the specific circumstances in each case, be forgiven, reprimanded, or have limited sanctions applied.
The Universal House of Justice, from a letter dated April 23, 2018, to a National Spiritual Assembly

🔗WHEN A BAHÁ’Í MARRIES SOMEONE OF ANOTHER FAITH

It is only when a non-Bahá’í partner is involved that a Bahá’í may participate in the religious ceremony of the non-Bahá’í partner.
The Universal House of Justice, from a letter dated May 20, 1968, to a National Spiritual Assembly

When a Bahá’í is marrying a non-Bahá’í and the non-Bahá’í wishes to have the ceremony of her own religion, the Bahá’í party may take part in it under the following conditions: that all concerned, including the officiating religious leader, know that he is a Bahá’í; that he does not, by having the ceremony, renounce his faith; that he does not undertake any vow to act contrary to Bahá’í principles, such as to bring up the children in another faith; and that the ceremony be held on the same day as the Bahá’í ceremony, either before or after it. The two ceremonies should be clearly distinct. In other words, they should not be commingled into one combined ceremony. It is immaterial which of the ceremonies is recognized as the legal one.
Letter written on behalf of the Universal House of Justice, dated October 18, 2018, to an individual believer

When a Bahá’í is marrying a non-Bahá’í, and the religious wedding ceremony of the non-Bahá’í partner is to be held in addition to the Bahá’í ceremony, both ceremonies may, if requested, be held in the place of worship of the other religion provided that:

Equal respect is accorded to both ceremonies. In other words, the Bahá’í ceremony, which is basically so simple, should not be regarded as a mere formal adjunct to the ceremony of the other religion.

The two ceremonies are clearly distinct. In other words, they should not be commingled into one combined ceremony.
The Universal House of Justice, from a letter dated February 26, 1986, to a National Spiritual Assembly, in Lights of Guidance , no. 1295

Handling Violations of Bahá’í Marriage Law — Some Examples of Violations — Ch. 11

Handling Violations of Bahá’í Marriage Law — Removal of Administrative Privileges — Ch. 11

External Issues — Inherited Cultural and Religious Practices — Ch. 14

🔗BAHÁ’Í MARRIAGE CEREMONY WHEN BOTH PARTIES ARE NOT BAHÁ’Í

It should be recognized that Bahá’í marriage laws are not binding on the two persons involved if they are not yet Bahá’ís, even if the parent of one of them is a believer. However, if they wish to be married in a Bahá’í ceremony they would have to abide by the applicable laws of the Faith, including consent of all living parents.
Letter written on behalf of the Universal House of Justice, dated December 25, 1989, to a National Spiritual Assembly

According to information currently available, at least one of the partners to the marriage must be a Bahá’í if the marriage is to be legally recognized in Kentucky, Pennsylvania, or Wisconsin. In these states, marriages between two non-Bahá’ís may be performed by the Local Spiritual Assembly as long as another marriage ceremony, legally recognized by the state, is performed on the same day. It may be helpful to contact the County Clerk’s Office (Marriage License Division) and/or contact the State Legislators Office to obtain up-to-date information on the validity of Bahá’í marriage between two non-Bahá’ís.

🔗ALL CIVIL AND RELIGIOUS CEREMONIES MUST BE HELD IN SAME 24-HOUR PERIOD

The Universal House of Justice has instructed us to give the following answer to your letter of … in which you ask questions about the principle that the Bahá’í and other wedding ceremony must take place on the same day.

i. In a letter written on behalf of the beloved Guardian he pointed out that this requirement is because of a provision in Bahá’í law that marriage must be consummated within twenty-four hours of the ceremony.

ii. Both ceremonies must precede the consummation of the marriage, and both the ceremonies and the consummation must take place within the same 24-hour period.
Letter written on behalf of the Universal House of Justice, dated July 31, 1979, to a National Spiritual Assembly, in Lights of Guidance , no. 1299

If a civil ceremony is required by law in addition to the two religious ceremonies, all three ceremonies must be held on the same day.
Letter written on behalf of the Universal House of Justice, dated July 15, 1980, to a National Spiritual Assembly, in Lights of Guidance , no. 1281

As you are aware, the Bahá’í marriage ceremony and any required civil ceremony must occur within the same twenty-four-hour period. Under Bahá’í law it does not matter in which order the ceremonies take place….

As long as both ceremonies occur within twenty-four hours, there is no objection to a night intervening between them. The couple should not be considered married until both ceremonies have been held.
Letter written on behalf of the Universal House of Justice, dated January 29, 2017, to a National Spiritual Assembly

Believers who plan to have a ceremony in another country should be aware that in some countries, a civil ceremony is required regardless of how many religious ceremonies are held.

Fulfilling the same-day requirement can be problematic when the bride’s and groom’s families are in different countries and wish to have separate religious ceremonies carried out in their own localities. The National Assembly should be contacted for guidance in such situations.

Handling Violations of Bahá’í Marriage Law — Some Examples of Violations — Ch. 11

Handling Violations of Bahá’í Marriage Law — Removal of Administrative Privileges — Ch. 11

🔗Exceptions to Requirement that All Ceremonies Be Held Within 24 Hours

As you are aware, when in addition to the Bahá’í marriage ceremony it is necessary to have a civil or other religious marriage, or both, all ceremonies must be held on the same day—that is, within twenty-four hours. From time to time, circumstances arise wherein believers may have difficulty conducting all ceremonies within a twenty-four-hour period; frequently, such situations necessitate that guidance be provided on an urgent basis. In the past, these cases generally came before the Universal House of Justice to decide whether an exception would be recognized to the twenty-four-hour requirement. Inasmuch as certain clear categories of exceptions have emerged in the application of this requirement, the House of Justice has determined that it is timely for National Spiritual Assemblies to now assume the responsibility for deciding such cases….

It is within the discretion of a National Assembly to fix when the twenty-four-hour period for conducting all marriage ceremonies is to begin. As long as all the applicable ceremonies occur within twenty-four hours, there is no objection to a night intervening between them. Also, under Bahá’í law, ordinarily, it does not matter in which order the ceremonies take place. The standard of holding all ceremonies within a twenty-four-hour period has been adopted in light of the requirement of Bahá’í law, clarified by Shoghi Effendi, that “marriage must be consummated within twenty-four hours of the ceremony.” Of course, the consummation of marriage by a couple is an intimate and private matter outside the scrutiny of others, and, therefore, the House of Justice has explained that this responsibility is fulfilled if the couple commences cohabitation with the intention of setting up the family relationship.

Bahá’ís enter into marriage according to the legal requirements of the country wherein they are marrying; this is done through a legally recognized Bahá’í or civil ceremony, or by a legally recognized non-Bahá’í religious ceremony if a believer is marrying someone of another faith. Except in unusual circumstances—such as in Iran where Bahá’ís are systematically oppressed, including being denied access to legal marriages—having a Bahá’í marriage cannot be separated from having a marriage legally recognized under civil law. However, in some countries, the requirement of civil law amounts to little more than a process of registration, which can take place within a specified number of days or weeks after a religious ceremony is held. In such instances, there is no requirement for a civil ceremony, and the Bahá’í ceremony can stand in its own right. While the responsible Bahá’í institution should ensure that the requirements for legal registration are met, there is no concern if the civil registration takes place sometime after the Bahá’í ceremony.

Another circumstance in which some flexibility may be observed is when logistical problems arise with respect to holding a civil ceremony to fulfil the legal requirement. For example, in some cases the official responsible for performing the civil marriage may only be available on certain days of the week and the Bahá’í ceremony is to be held on the weekend or in a different location. In this situation, the civil ceremony should take place before the Bahá’í ceremony. Typically, allowing just one or a few days’ flexibility will suffice. This exception does not apply in situations where civil marriage is entirely unavailable for an extended period of time—for example, because of civil unrest, strikes, or health emergencies. In such situations, Bahá’ís could consider postponing marriage plans or marrying in another jurisdiction where it is possible to fulfil civil law requirements.

An additional situation in which an exception may potentially be recognized involves the marriage of a Bahá’í to a follower of another faith who wishes to have that faith’s marriage ceremony but is not concerned about when that religious ceremony is held. Ordinarily, the purpose of holding a second religious ceremony on the same day as the Bahá’í ceremony is to ensure that Bahá’í marriage enjoys proper respect, is not treated as a mere formality, and is regarded as a “true” marriage by the non-Bahá’í partner and family members. If the National Assembly is certain that respect for the Bahá’í ceremony is upheld, it can permit some latitude in the holding of the Bahá’í and the other religious ceremony on different days so long as the other requirements of Bahá’í marriage law are fulfilled. Thus, if the Bahá’í ceremony is regarded as the legal ceremony or is held on the same day as the civil ceremony, and if consummation of the marriage takes place within the twenty-four-hour period, then, if for some unavoidable reason the other religious ceremony cannot be held on the same day, it may be held at a later date. Naturally, if the other religious ceremony is to fulfil the legal requirement, then there is no alternative, and the Bahá’í ceremony must be held within the same twenty-four-hour period and prior to the consummation of the marriage.

Questions about the timing of ceremonies frequently arise when the couple who wish to marry have family in two different countries; the couple may desire to have the Bahá’í ceremony in one country and the civil ceremony in another so as to facilitate attendance by family members. While this desire is understandable, the issue of whether family members may be able to attend the marriage ceremony would not be relevant to whether an exception to the twenty-four-hour requirement may be recognized. Rather, in such circumstances, alternative arrangements could be considered. One such alternative would be to hold in one location a special gathering or devotional meeting, which would not be a Bahá’í marriage ceremony but would include suitable prayers and readings and would enable those assembled to offer supplications for the success of the marriage. The Bahá’í and any other ceremonies that may be needed would then be conducted at a separate time elsewhere in keeping with the requirements of Bahá’í marriage law.

Other circumstances may arise in which it would be difficult or impossible to meet the requirement to hold all necessary ceremonies within a twenty-four-hour period. Guided by the general principles set out above, a National Assembly has the discretion to recognize an exception. If an exception is called for, the marriage ceremonies should be scheduled as close together as possible. Should situations arise for which the foregoing principles do not illuminate a path forward, you would be free to seek guidance from the House of Justice. Of course, whenever an exception is granted to the requirement that all ceremonies occur within a twenty-four-hour period, it is critical that any arrangement allows for consummation of the marriage to occur within twenty-four hours of the Bahá’í ceremony.
Letter written on behalf of the Universal House of Justice, dated July 19, 2022, to selected National Spiritual Assemblies

A couple or an officiating Local Assembly seeking an exception to the requirement that all marriage ceremonies take place within a 24-hour period must make this request to the National Spiritual Assembly. This request can be made through the Office of Community Administration at the Bahá’í National Center, which can be reached at (847) 733-3485 or by email at community@usbnc.org.

🔗A COUPLE ALREADY MARRIED MAY NOT HAVE A BAHÁ’Í CEREMONY

The Bahá’í ceremony is something that takes place at the time the parties are first married and not something that occurs long afterwards. Therefore, persons who were married prior to becoming Bahá’ís should not have a Bahá’í ceremony after they have enrolled in the Faith.
The Universal House of Justice, from a letter dated December 23, 1964, to a National Spiritual Assembly

With regard to your first question concerning the permissibility of renewing marriage vows after several years of marriage, in a letter written on his behalf the beloved Guardian stated, “Bahá’í marriage is something you perform when you are going to be united for the first time, not long after the union took place.” Furthermore, the renewal of wedding vows is not a Bahá’í practice. Of course, a couple is free to have an event at which prayers and passages from the Bahá’í Writings are read, but it should be done on a personal basis and should not in any way be considered a Bahá’í marriage ceremony authorized by the Local Spiritual Assembly, nor should it include the repetition of the Bahá’í marriage vow.
Letter written on behalf of the Universal House of Justice, dated December 10, 2010, to a National Spiritual Assembly

While it would not be possible for a couple to have a Bahá’í marriage ceremony if they are already deemed married, there would be no objection to their arranging a special occasion when friends may gather to read the Holy Texts and recite prayers on behalf of the couple, beseeching Bahá’u’lláh for His blessings upon the marriage. This should be done on a personal basis and should not in any way be considered a Bahá’í marriage ceremony authorized by the Local Spiritual Assembly, nor should it include the recitation of the Bahá’í marriage vow. If a couple whose union is recognised by the Faith but is not valid in civil law wish to have a civil marriage, they may most certainly do so.
Letter written on behalf of the Universal House of Justice, dated March 19, 2020, to a National Spiritual Assembly

🔗WHEN CIVIL CEREMONY ALONE MAY BE REQUIRED

A couple who obtains a civil divorce and then reconciles before the completion of their year of waiting and the granting of their Bahá’í divorce must have a civil ceremony to legalize their union under civil law or risk removal of their administrative rights.

Relationship of Civil Divorce to Bahá’í Divorce — Ch. 12

🔗AFTER THE BAHÁ’Í MARRIAGE CEREMONY BAHÁ’Í MARRIAGE CERTIFICATE AND CIVIL LICENSE

It is recommended, but not required, that the Bahá’í Marriage Certificate be filled out immediately following the Bahá’í ceremony, whether or not the ceremony is the legal one. The certificate is available for a small fee from the Office of Membership and Records at the Bahá’í National Center and should be ordered well in advance of the ceremony. For instructions on how to order a Bahá’í Marriage Certificate, visit https://www.bahai.us/community/resources/membership. The bride and groom sign their names on the certificate as they were before the marriage, and the Assembly completes the bottom sections of the certificate. The couple retains the certificate for their records and the Assembly should take care that the marriage is recorded in its records.

If the Bahá’í ceremony was the legal one, the Assembly must also sign and mail the civil license to the County Clerk or other designated civil official soon after the ceremony. The Assembly should make sure it is sent before the deadline and signed by the appropriate person. Some jurisdictions have specific requirements for this. If the Assembly chairman or secretary does not actually attend the wedding, the couple or witnesses should ensure that the person responsible for completing the civil license on behalf of the Assembly receives the civil license as soon as possible after the ceremony.

🔗ALCOHOL NOT TO BE SERVED BY BAHÁ’ÍS AT A WEDDING RECEPTION

No Bahá’í should serve alcohol at any function or reception given by him, such as a wedding reception or a party to which a number of people are invited.
Letter written on behalf of the Universal House of Justice, dated January 31, 1982, to a National Spiritual Assembly, in Lights of Guidance , no, 1177

When a Bahá’í is marrying a non-Bahá’í, the non-Bahá’í may wish to serve alcoholic beverages and is free to do so. No pressure should be placed upon the non-Bahá’í to conform to Bahá’í law, but Bahá’ís attending the wedding should avoid alcohol.

🔗CONSUMMATION OF MARRIAGE

‘Abdu’l-Bahá, Additional Tablets, Extracts and Talks of ‘Abdu’l-Bahá , no. 174

The consummation of marriage by a couple is, as you aptly state, an intimate and private matter outside the scrutiny of others. While consummation normally implies a sexual relationship, the Bahá’í law requiring consummation to take place within twenty-four hours of the ceremony can be considered as fulfilled if the couple has commenced cohabitation with the intention of setting up the family relationship.
Letter written on behalf of the Universal House of Justice, dated July 28, 1978, to a National Spiritual Assembly, in Lights of Guidance , no. 1299

The Bahá’í Marriage Ceremony — All Civil and Religious Ceremonies Must Be Held in Same 24-Hour Period — Ch.

🔗ASSEMBLY REPORTS BAHÁ’Í MARRIAGE

The Assembly should report Bahá’í marriages to the Office of Membership and Records within a few days after the ceremony has been held. This can be done either by using the interactive form for this purpose in eMembership2 or by filling out the Bahá’í Marriage Report form, which can be downloaded from the national member services website at https://www.bahai.us/community/resources/membership, and emailing or mailing the completed form to the Office of Membership and Records.

🔗ASSEMBLY CHECKLIST FOR BAHÁ’Í MARRIAGE

Bahá’ís who are deprived of all of their administrative privileges may not have a Bahá’í ceremony. A Bahá’í in good standing who marries a Bahá’í without administrative privileges places his or her own rights in jeopardy. This list summarizes information contained elsewhere in this chapter. For more detail, please refer to the relevant section.

Before the ceremony: 1. If one or both parties state that they are a Bahá’í, make certain that each Bahá’í is a registered Bahá’í in possession of his or her administrative privileges. If a Bahá’í is unknown to the Assembly, ask to see the person’s membership card and verify his or her standing. If the person does not have a card or there is a question about membership status, the Local Assembly can verify membership status using eMembership2 , or it can call or email the Office of Membership and Records at the Bahá’í National Center (847-733-3445, membership@usbnc.org). If the believer is from another country and has not transferred his or her membership, the Local Assembly will need to contact the National Assembly and ask it to contact the other country to verify membership. This process usually takes several weeks to complete and the wedding cannot go forward until the membership status is verified.

Ensure that parental consent (whether written or oral) has been freely given. This validation should come either directly from the parents themselves or from a reliable third party, not the bride or groom. It may be done by telephone when the Assembly feels confident that its representative is speaking with the parent.

If either of the parties has been married before, make sure that a civil divorce was granted and, if they were Bahá’ís at the time of the divorce, that a Bahá’í divorce was granted. The Assembly should require proof of both civil and Bahá’í divorces. If the grounds for granting a Bahá’í divorce are present, the Assembly can do so retroactively while managing the other matters related to the wedding.

Confirm two witnesses. It is not required that they are Bahá’ís, and they may be chosen by the couple or by the Assembly. If they are chosen by the couple, they must be acceptable to the Assembly. It is not required under Bahá’í law that an Assembly member attend the ceremony, however, it may be necessary if the Bahá’í marriage is also the civil marriage (see above section on civil marriage requirements).

Obtain a Bahá’í Marriage Certificate well in advance of the ceremony, if the Assembly does not have one on hand. Bahá’í Marriage Certificates are available for a small fee from the Office of Membership and Records at the Bahá’í National Center. For instructions on how to order a marriage certificate, visit https://www.bahai.us/community/resources/membership. When more than one ceremony is to be performed, make sure that all ceremonies are held within the same twenty-hour period. As long as all the ceremonies occur within twenty-four hours, and all of the ceremonies occur before the consummation of the marriage, there is no objection to a night intervening between two ceremonies.

Assure that the parties understand that other marriage ceremonies may not be combined with the Bahá’í ceremony in cases where there will be more than one.

Be certain that all the requirements for civil law (e.g., that the parties are not first cousins if your state prohibits this, are of legal age to marry, etc.) have been met. If the Bahá’í ceremony is to be the legal one, also be certain that the civil license has been obtained and that it has not expired.

After the ceremony: 1. It is recommended, but not required, that the Bahá’í Marriage Certificate be filled out immediately following the Bahá’í ceremony, whether or not the ceremony is the legal one. The bride and groom sign their names as they were before the marriage, and the Assembly completes the bottom sections of the certificate. The certificate is then given to the couple to keep.

2. If the Bahá’í ceremony was the legal one, sign and deliver the civil license to the County Clerk or other designated civil official soon after the ceremony. Make sure it is sent before the deadline and signed by the appropriate person. Some jurisdictions have specific requirements for this.

3. Report the marriage to the Office of Membership and Records at the Bahá’í National Center within a few days after the ceremony has been held either by using the interactive form for this purpose in eMembership2 or by filling out the Bahá’í Marriage Report form, which can be downloaded from the national member services website at https://www.bahai.us/community/resources/membership, and emailing or mailing the completed form to the Office of Membership and Records.

4. Record the marriage in the Assembly’s marriage register.

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Reporting Marriages — Ch. 6

🔗HANDLING VIOLATIONS OF BAHÁ’Í MARRIAGE LAW

One who knows about the existence of the law should not be excused from obeying it because it is inconvenient to have a Bahá’í marriage or because he cannot obtain consent of parents.
The Universal House of Justice, from a letter dated November 19, 1970, to a National Spiritual Assembly

The long-term solution to problems of observance of the marriage laws is, of course, the education of the friends in the importance of those laws for the upholding of the new world society which Bahá’u’lláh has come to establish.
Letter written on behalf of the Universal House of Justice, dated December 1, 1982, to a National Spiritual Assembly

Responding to Violations of Bahá’í Law — Ch. 10

Assembly’s Responsibility to Educate on Marriage and Family Life — Bahá’í Laws Lay Foundation for Future Society — Ch. 11

🔗ASSEMBLY REPORTS CASES OF VIOLATION TO THE NATIONAL ASSEMBLY

If a believer marries after becoming a Bahá’í and knows the Bahá’í law but deliberately chooses not to fulfill its requirements, he or she is subject to having his or her administrative privileges removed. The Local Spiritual Assembly is responsible for handling the case and for reporting the facts and its recommendation to the National Spiritual Assembly.

🔗SOME EXAMPLES OF VIOLATIONS

We feel that each and every case should be reviewed on its own merits. In some cases it is clear that there is no alternative to the removal of voting rights as in the case of marriage without the consent of parents.
The Universal House of Justice, from a letter dated August 20, 1969, to a National Spiritual Assembly, in Lights of Guidance , no. 211

🔗See also:

Parental Consent for Marriage — Ch. 11

🔗When all Religious and Civil Marriage Ceremonies Are Not Held within the Same 24-Hour Period

When more than one ceremony is to be performed, all ceremonies must be held within the same 24-hour period, unless an exception to this requirement has been granted by the National Spiritual Assembly.

🔗When a Bahá’í Couple is Married by the Religious Ceremony of Another Religion

🔗When Marriage Is Contingent on a Promise to Raise Children in another Religion

[N] o Bahá’í can conscientiously swear to bring up his children in another religion; and of course he has no right to lie; therefore it becomes impossible for him to make such a promise on his marriage to a non-Bahá’í. Any Bahá’í doing this should be deprived of his voting rights…
Letter written on behalf of Shoghi Effendi, dated May 13, 1956, to a continental teaching committee, in Lights of Guidance , no. 471

🔗Same-Sex Marriage

🔗Withdrawal to Avoid Loss of Administrative Privileges

[A] believer cannot withdraw from the Faith solely for the purpose of getting married under another religion. Withdrawal from the Faith is possible if a person ceases to believe in Bahá’u’lláh and demonstrates a lack of acceptance of the Teachings; but it is not permissible for a Bahá’í to withdraw merely in order to evade the requirements of Bahá’í law and avoid accepting the administrative consequences of disobedience.

Your Assembly has the responsibility to investigate each case on its own merit, and through loving consultation determine the individual’s true state of mind, to understand his or her situation, and to clarify the reasoning behind his or her decision to withdraw. If your Assembly is satisfied that the requested withdrawal is to evade Bahá’í law, it has no basis on which to accept the withdrawal, and would have to deprive the individual of his or her voting rights if a sanctionable offence were to be committed.
Letter written on behalf of the Universal House of Justice, dated November 26, 2002, to a National Spiritual Assembly

You are, of course, well aware that any Bahá’í who ceases to believe in Bahá’u’lláh and has a sincere desire to join another religion is perfectly free to do so. A different case arises when a believer dissimulates his faith solely for the purpose of getting married under another religion. Such an action merely in order to evade the requirements of Bahá’í law and to enable him to have the ceremony of the other religion is not permissible and would usually lead to the imposition of administrative sanctions. In addition, if the parents actively take part in facilitating such a marriage, they would be subject to the same sanctions as would apply to the child.
Letter written on behalf of the Universal House of Justice, dated July 20, 2009, to a National Spiritual Assembly

If a believer who did not like a particular law were to be permitted to leave the community to break the law, and then rejoin with impunity, this would make a mockery of the Law of God.
The Universal House of Justice, from a letter dated May 15, 1967, to a National Spiritual Assembly, in Lights of Guidance , no. 204

Abeliever who has been inactive and out of touch with the Bahá’í community for many years may well be considered to have withdrawn from the Faith even though he has never taken the formal step of notifying a Spiritual Assembly of his wish to leave the Cause. This cannot be automatically assumed in every case, however, because a Bahá’í may be caused by external circumstances to be inactive and lose contact with his fellow believers for a long period and nevertheless still remain a staunch believer. When a believer who has been out of touch for a long time returns to active life in the community, and the Assembly finds that, during the period of absence, he has violated Bahá’í marriage or divorce law, the primary consideration that it must examine is whether he withdrew in order to evade compliance with one or more of these laws or whether he was aware that he was breaking them. As you know, if an Assembly is satisfied that at the time of the violation of a Bahá’í law the offender was ignorant of the law, this may be accepted as a valid excuse. Likewise, if the Assembly is satisfied that a believer’s inactivity is a bona fide de facto withdrawal from the community, it should accept this inactivity as such and not attempt to apply Bahá’í law to the individual during his period of absence from the community.
Letter written on behalf of the Universal House of Justice, dated October 20, 2014, to a National Spiritual Assembly

Responding to Violations of Bahá’í Law — Removal of Administrative Privileges — Ch. 10

🔗Parents Who Condone or Encourage Disregard of the Law

In connection with your question regarding the case of Mr. and Mrs. ... and their daughter, the Guardian considers that your Assembly did quite right to deprive all three of their voting rights. Their conduct in carrying out a Moslem marriage in the circumstances set forth by you in your letter, and contrary to Bahá’í law, are most reprehensible, to say the least, and if such actions are not strongly censured by the Bahá’ís, other friends may be encouraged in moments of weakness to err.
Letter written on behalf of Shoghi Effendi, dated March 10, 1951, to a National Spiritual Assembly, in Lights of Guidance , no. 191

Normally the responsibility to have the Bahá’í ceremony held on the same day devolves upon the Bahá’í participant, but if the parents are Bahá’ís and are found to be responsible for condoning or encouraging a disregard of Bahá’í marriage laws, they become equally subject to any application of sanctions.
The Universal House of Justice, from a letter dated March 23, 1966, to a National Spiritual Assembly

🔗Attending the Wedding of a Bahá’í Who Is Marrying Contrary to Bahá’í Law

You … seek guidance with regard to whether parents could attend the Muslim wedding of their daughter, who is seeking to convert to Islam for the sole purpose of marrying under that religion. In such a case, the general principle regarding believers attending weddings of Bahá’ís who are marrying contrary to Bahá’í law would apply. That is, if it is known beforehand that a believer is violating such laws, it would be inappropriate for the friends to attend the ceremony, out of respect for Bahá’í law. This same principle would apply to attendance at a reception celebrating the marriage. Nevertheless, the concern and care that the parents have for their child would naturally be unaffected even if she lost her administrative rights as the result of such a marriage. The parents would be free, and indeed encouraged, to demonstrate affection for their daughter, welcoming the couple into their home and joyfully interacting with any grandchildren resulting from the union.
Letter written on behalf of the Universal House of Justice, dated July 20, 2009, to a National Spiritual Assembly

Knowingly attending a wedding of a Bahá’í who is marrying contrary to Bahá’í laws can also lead to the imposition of sanctions on the attending believer.

🔗IGNORANCE OF THE LAW

In the event that a believer was ignorant of the Bahá’í marriage law when he or she entered into the married state in violation of Bahá’í law, he or she may be excused on the basis of ignorance, the marriage will be recognized in the eyes of Bahá’í law and the couple is neither required nor permitted to have the Bahá’í ceremony. The reason a Bahá’í ceremony is not permissible in such circumstances is that it might be impossible at this stage to obey the requirements of Bahá’í law, such as obtaining the consent of parents, and, in view of the ignorance of the parties, it would not be just to require them to dissolve their marriage, nor can the Bahá’í ceremony be treated so lightly as to make it optional for a couple.
Letter written on behalf of the Universal House of Justice, dated June 10, 2002, to a National Spiritual Assembly

[A] t this stage of the Cause, ignorance of the Bahá’í laws of marriage could be an acceptable reason not to apply sanctions. Nevertheless, when the Bahá’ís are aware of such laws and deliberately ignore them for their own personal convenience, the National Spiritual Assembly should give them a chance to rectify their mistake, and if they fail to do so, their voting rights should be removed.
Letter written on behalf of the Universal House of Justice, dated March 27, 1995, to a National Spiritual Assembly

The Universal House of Justice has noted … that your Assembly had decided to excuse her offence in not having had a Bahá’í marriage on the grounds that she was ignorant of the Bahá’í law but that you would allow her to have a Bahá’í marriage if she wished to.

The House of Justice has instructed us to inform you that your first decision was quite correct, namely that in such a case ignorance of the Bahá’í law may be accepted as an excuse for breaking it. However, when this is done the effect is that the marriage which has been solemnized is accepted as a marriage valid in Bahá’í law in the same way as if it had been contracted before the person became a Bahá’í. There is therefore no question of the believer having a Bahá’í marriage subsequently. It is neither necessary nor permissible.
Letter written on behalf of the Universal House of Justice, dated October 24, 1974, to a National Spiritual Assembly

If the Assembly has reason to suspect that the person concerned was ignorant of Bahá’í Law it will wish to investigate this fact before applying sanctions. ... This should not involve unreasonable delay, especially if the Assembly is unable to evoke any response from the offender.
The Universal House of Justice, from a letter dated May 20, 1971, to a National Spiritual Assembly

The Universal House of Justice has received your email letter … in which you seek clarification on how to resolve the situation of a believer who, having had a civil marriage three months earlier, came forward to request a Bahá’í marriage ceremony. It is understood that the failure to have both wedding ceremonies within the same twenty-four-hour period was due to her ignorance of this aspect of Bahá’í law.…

Under the circumstances you have described, the believer can and should have a Bahá’í marriage ceremony. This situation differs from others … that is, where the believer is entirely ignorant of the law requiring a Bahá’í marriage ceremony.
Letter written on behalf of the Universal House of Justice, dated March 15, 2015, to a National Spiritual Assembly

🔗REMOVAL OF ADMINISTRATIVE PRIVILEGES

The sanction of withdrawal of voting rights is the greatest punishment which a National Assembly may impose upon a believer and for that reason it should not be exercised unless it is clear that the believer with full knowledge of the laws involved deliberately violated them. Each case should be considered individually and on its own merits.
The Universal House of Justice, from a letter dated November 19, 1970, to a National Spiritual Assembly

The principle that an Assembly should repeatedly warn an offender to correct his ways before it deprives him of his voting rights applies to such continuing offenses as flagrant immorality, or membership in non-Bahá’í religious organizations. It cannot be applied in the same way to a one-time offense such as a breach of Bahá’í marriage laws.
The Universal House of Justice, from a letter dated May 20, 1971, to a National Spiritual Assembly

As soon as the Assembly has evidence satisfying it that a breach of Bahá’í Marriage Law has been committed, and if it is satisfied that the party concerned knew the law, it should not delay deprivation of voting rights beyond a reasonable time. It does not have to wait for a response from the offender.
The Universal House of Justice, from a letter dated May 20, 1971, to a National Spiritual Assembly

[T] he House of Justice wishes your Assembly to give thoughtful consideration to the education about and application of Bahá’í marriage law in neighbourhoods and villages that have become centres of intense activity. Your Assembly can consider, in this context, the issue of the imposition of administrative sanctions when two Bahá’ís are coerced by their families to have the rites of another religion apart from the Bahá’í ceremony. In such situations you will want to ensure that two extremes are avoided: the first is to automatically remove the administrative privileges of anyone who gives in to family pressures and disobeys the law, resulting in a large number of devoted and active friends being relegated to the margins of Bahá’í activity; the second is to completely ignore such behaviour, with the result that the Faith never gains the status of an independent religion in the eyes of the public. However you decide to proceed, you may wish to allow time for a degree of understanding to be attained in the larger population. During this period, Local Spiritual Assemblies would naturally extend every possible assistance to believers who find various barriers to their fulfilling their desire to obey the Bahá’í laws. …. If the religious rites of another faith are subsequently observed, young believers could, depending on the specific circumstances in each case, be forgiven, reprimanded, or have limited sanctions applied.
The Universal House of Justice, from a letter dated April 23, 2018, to a National Spiritual Assembly

If a person does not correct the violation of the law by having a belated Bahá’í ceremony or by applying for a civil divorce within a reasonable period of time (usually 30–60 days), the Assembly should promptly recommend that the National Spiritual Assembly remove the person’s administrative privileges.

The Bahá’í Marriage Ceremony — A Bahá'í Couple May Not Have Ceremony of another Religion — Ch. 11

Handling Violations of Bahá’í Marriage Law — Some Examples of Violations — Ch. 11

🔗CORRECTING A KNOWN VIOLATION

Normally, if a Bahá’í knowingly violates the Bahá’í law of marriage by marrying without having a Bahá’í ceremony, he (or she) should be required to correct the error immediately. If he then fails to do so, he should be deprived of his administrative rights until he does. The corrective action necessary can, of course, differ from case to case depending on the elements of the law, such as failure to obtain consent of parents, which have been breached.
Letter written on behalf of the Universal House of Justice, dated July 17, 1996, to a Regional Spiritual Assembly

If the Assembly for any reason has not deprived an offender of his voting rights by the time he repents and wishes to correct the mistake, the Assembly should not feel obliged to apply sanctions to make up for the delay. Rather it should afford opportunity to correct the mistake which, in this case, involves the obtaining of parental consent and a Bahá’í ceremony. The consent of the parents must be freely given, however, and not be conditioned on the fact that the parties are already married by civil ceremony.
Letter written on behalf of the Universal House of Justice, dated March 7, 1978, to a National Spiritual Assembly

When a person has knowingly violated the Bahá’í marriage law by marrying without a Bahá’í ceremony, the violation may be corrected in one of two ways:

Holding a belated Bahá’í ceremony, or Obtaining a civil divorce. In upholding the Bahá’í marriage law, it is important to keep in mind that every effort should be made to help the person correct his violation so that the removal of administrative rights, which carries heavy spiritual penalties, can be avoided. Wherever possible, the person should be urged to have a belated Bahá’í ceremony within a reasonable period of time to avoid the removal of administrative privileges.

🔗Having Belated Bahá’í Ceremony to Avoid Being Deprived of Administrative Privileges

In general, if a Bahá’í has neither dissimulated his faith nor undertaken a vow contrary to Bahá’í principles, and his only offence has been his failure—despite knowledge of Bahá’í law—to have the Bahá’í ceremony on the same day as the ceremony of the other religion or the civil ceremony, then he would be obliged to have a Bahá’í ceremony as soon as possible thereafter to correct the error. In such a situation, the Assembly should exercise patience and demonstrate love as it may take time for the individual or the couple to realize the significance of adhering to the Bahá’í law or to overcome other impediments to carrying it out. Only in extreme circumstances, where a person, ignoring all admonishments from the Assembly, persists in his actions and knowingly and flagrantly violates a law, or refuses to correct a violation, would it be necessary for the Assembly to consider a partial or full suspension of administrative rights.
Letter written on behalf of the Universal House of Justice, dated September 28, 2017, to a National Spiritual Assembly

Where, for example, the only offense is that no Bahá’í ceremony took place, it may be possible to contact the couple concerned and arrange for the early celebration of the Bahá’í marriage, and thus avoid the necessity of depriving them of their voting rights. But such a delay between the ascertainment of the offense…and the imposition of sanctions should not extend into months, and certainly not into years.
The Universal House of Justice, from a letter dated May 20, 1971, to a National Spiritual Assembly

In cases like those above, in which having a belated Bahá’í ceremony would be sufficient to correct a violation of Bahá’í law, the Assembly should verify that the believers involved are actually in possession of their administrative privileges and parental consent has been obtained before allowing the Bahá’í ceremony to take place.

🔗Having Belated Bahá’í Ceremony to Regain Administrative Privileges

Following receipt of the Local Spiritual Assembly’s recommendation, the National Assembly will determine whether restoration of the individual’s administrative rights is in order and the Bahá’í marriage ceremony can be permitted to take place.

If the Bahá’í involved can satisfy your Assembly of sincere repentance and the living parents are prepared to give their consent, the rectification of the breach of law can be made by having a Bahá’í marriage ceremony.
The Universal House of Justice, from a letter dated March 23, 1966, to a National Spiritual Assembly

When the having of a Bahá’í marriage ceremony is one of the conditions of the restoration of voting rights the marriage should take place immediately after the restoration of the rights which are restored on condition that the marriage does take place. This is because a Bahá’í without voting rights cannot have a Bahá’í marriage.
The Universal House of Justice, from a letter dated October 24, 1965, to a National Spiritual Assembly

Adelayed Bahá’í marriage, conducted for reasons of fulfillment of Bahá’í law and in the full spirit of the Bahá’í ceremony should not be viewed as a mockery but as the confirmation of a union contracted outside Bahá’í law.
The Universal House of Justice, from a letter dated January 27, 1969, to a National Spiritual Assembly, in Lights of Guidance , no.

In cases involving only the civil ceremony, voting rights may be restored if the Assembly feels that the believers are truly repentant and wish to comply with the Bahá’í law previously broken. The civil marriage ceremony itself is not contrary to Bahá’í law, and therefore the dissolution of the civil marriage is not required if the parents gave their consent. If prior consent of the parents was not obtained, the Bahá’í ceremony may still take place if the parents give their consent to the marriage and the Assembly is satisfied that the consent has been genuinely and freely given and is not conditioned by the fact that the parties have already had a civil ceremony. In such cases the Assembly would restore voting rights immediately before the Bahá’í ceremony on condition that it be performed.
Letter written on behalf of the Universal House of Justice, dated April 27, 1972, to a National Spiritual Assembly

🔗Requirements to Be Met for Belated Bahá’í Ceremony to Take Place

The National Assembly must be satisfied that the believer truly repents for having violated the laws of Bahá’u’lláh. That all living parents consent to the marriage and that the consent is freely given and not conditioned on the fact that the parties are already living in a married relationship. That there be a Bahá’í ceremony. For this purpose the National Assembly should restore voting rights immediately before the Bahá’í ceremony and on condition that it takes place.
The Universal House of Justice, from a letter dated July 29, 1966, to a National Spiritual Assembly

🔗Divorce May Be Required to Correct Violation of Bahá’í Marriage Law

In order to have his voting rights returned, your Assembly would have to determine whether he is truly repentant, and whether or not he has taken any steps to correct the error in violation of Bahá’í law. In the case of a vow contrary to Bahá’í principles, this would involve dissolution of the bonds of marriage.
The Universal House of Justice, from a letter dated October 3, 1963, to a National Spiritual Assembly

If Mr. ... participated in the religious ceremony of another faith, the question of denial or concealment of his faith, or the undertaking of a vow contrary to Bahá’í principles may enter in. If a Bahá’í denies his faith, conceals it or undertakes a vow contrary to Bahá’í principles, restoration of his voting rights is dependent upon his repairing the wrong. If the marriage was dependent upon any of the foregoing, he must also divorce.
The Universal House of Justice, from a letter dated December 8, 1965, to a National Spiritual Assembly

If a believer who married without a Bahá’í ceremony does not wish to have a belated ceremony, his or her only other alternative to being deprived of administrative rights is to obtain a civil divorce. If a Bahá’í has married without a Bahá’í ceremony, after becoming a Bahá’í, and then dissolves this marriage by divorce, there is no question of requiring a Bahá’í divorce or observance of a year of waiting, because there was, in Bahá’í law, no recognized marriage.
The Universal House of Justice, from a letter dated May 20, 1971, to a National Spiritual Assembly

Inasmuch as Mrs. … married after she was a Bahá’í and without the benefit of a Bahá’í marriage, she is not regarded as married under Bahá’í law. Therefore no Bahá’í divorce is required, and consequently the year of waiting is not required.

Under these circumstances, when she obtains a civil divorce and upon finding by your National Assembly that she is repentant for having violated Bahá’í law, you are free to restore her voting rights.
The Universal House of Justice, from a letter dated May 15, 1967, to a National Spiritual Assembly

Behaviors Subject to Sanctions — Sexual Immorality — Ch. 10 Required Steps for Bahá’ís Applying for Divorce — Conditions under which a Year of Waiting is not Required — Ch.

🔗STRENGTHENING MARRIAGE AND FAMILY LIFE

Note ye how easily, where unity existeth in a given family, the affairs of that family are conducted; what progress the members of that family make, how they prosper in the world. Their concerns are in order, they enjoy comfort and tranquillity, they are secure, their position is assured, they come to be envied by all. Such a family but addeth to its stature and its lasting honour, as day succeedeth day.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 221.9

🔗PRESERVATION OF THE BOND BETWEEN HUSBAND AND WIFE

It has been ordained in this Dispensation that unity and love should increase day by day between husband and wife, so that they become one soul, one spirit and one body. I hope that God’s purpose will be manifested in the utmost perfection between you.

Every marriage founded upon the utmost steadfastness in the love of God will assuredly become a source of great blessings. Therefore, I beseech God that this marriage may be conducive to happiness and this union may lead to the appearance of divine bestowals. ‘Abdu’l-Bahá, from a Tablet—translated from the Persian, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 20

Among the people of Bahá, … marriage must be a union of the body and of the spirit as well, for here both husband and wife are aglow with the same wine, both are enamoured of the same matchless Face, both live and move through the same spirit, both are illumined by the same glory. This connection between them is a spiritual one, hence it is a bond that will abide forever. Likewise do they enjoy strong and lasting ties in the physical world as well, for if the marriage is based both on the spirit and the body, that union is a true one, hence it will endure. If, however, the bond is physical and nothing more, it is sure to be only temporary, and must inexorably end in separation.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 84.2–84.4

Oye two believers in God! The Lord, peerless is He, hath made woman and man to abide with each other in the closest companionship, and to be even as a single soul. They are two helpmates, two intimate friends, who should be concerned about the welfare of each other.

If they live thus, they will pass through this world with perfect contentment, bliss, and peace of heart, and become the object of divine grace and favour in the Kingdom of heaven. But if they do other than this, they will live out their lives in great bitterness, longing at every moment for death, and will be shamefaced in the heavenly realm.

Strive, then, to abide, heart and soul, with each other as two doves in the nest, for this is to be blessed in both worlds.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 92.1–92.3

In this glorious Cause the life of a married couple should resemble the life of the angels in heaven—a life full of joy and spiritual delight, a life of unity and concord, a friendship both mental and physical. The home should be orderly and well-organized. Their ideas and thoughts should be like the rays of the sun of truth and the radiance of the brilliant stars in the heavens. Even as two birds they should warble melodies upon the branches of the tree of fellowship and harmony. They should always be elated with joy and gladness and be a source of happiness to the hearts of others. They should set an example to their fellow-men, manifest a true and sincere love towards each other and educate their children in such a manner as to blazon the fame and glory of their family.

‘Abdu’l-Bahá, in Family Life, a compilation prepared by the Research Department of the Universal House of Justice (March 2008), no. 9

[B] uilding a strong, united marriage requires persistence, effort, and the overcoming of many difficulties together.
Letter written on behalf of the Universal House of Justice, dated April 19, 1981, to an individual believer

🔗Equality of Women and Men

Women and men have been and will always be equal in the sight of God. The Dawning-Place of the Light of God sheddeth its radiance upon all with the same effulgence. Verily God created women for men, and men for women.

Bahá’u’lláh, from a Tablet—translated from the Arabic and Persian, in To Set the World in Order: Building and Preserving Strong

Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 31

As you say, the principle of the equality of men and women is unequivocal. The Writings on the subject are clear and unambiguous. The House of Justice has specified time and again that there are times when the husband and the wife should defer to the wishes of the other. Exactly under what circumstances such deference should take place, is a matter for each couple to determine. If, God forbid, they fail to agree, and their disagreement leads to estrangement, they should seek counsel from those they trust and in whose sincerity and sound judgement they have confidence, in order to preserve and strengthen their ties as a united family.
Letter written on behalf of the Universal House of Justice, dated October 2, 1986, to an individual believer

Anumber of your questions pertain to the treatment of women, and are best considered in light of the principle of the equality of the sexes which is set forth in the Bahá’í Teachings. This principle is far more than the enunciation of admirable ideals; it has profound implications in all aspects of human relations and must be an integral element of Bahá’í domestic and community life. The application of this principle gives rise to changes in habits and practices which have prevailed for many centuries. An example of this is found in the response provided on behalf of Shoghi Effendi to a question whether the traditional practice whereby the man proposes marriage to the woman is altered by the Bahá’í Teachings to permit the woman to issue a marriage proposal to the man; the response is, “The Guardian wishes to state that there is absolute equality between the two, and that no distinction or preference is permitted….” With the passage of time, during which Bahá’í men and women endeavour to apply more fully the principle of the equality of the sexes, will come a deeper understanding of the far-reaching ramifications of this vital principle. As ‘Abdu’l-Bahá has stated, “Until the reality of equality between man and woman is fully established and attained, the highest social development of mankind is not possible.” …

For a man to use force to impose his will on a woman is a serious transgression of the Bahá’í Teachings. ‘Abdu’l-Bahá has stated that:

The world in the past has been ruled by force, and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the balance is already shifting; force is losing its dominance, and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy.

…in a marriage relationship, neither husband nor wife should ever unjustly dominate the other, and … there are times when the husband and the wife should defer to the wishes of the other, if agreement cannot be reached through consultation; each couple should determine exactly under what circumstances such deference is to take place.
Letter written on behalf of the Universal House of Justice, dated January 24, 1993, to an individual believer

The Bahá’í concept of the role of women in society is unique. In contrast to the present tendency to devalue motherhood, the Faith affirms that this function is highly responsible and is of vital importance to the sound development of the new generation and thus, to the creation and maintenance of an ever-advancing civilization. The assignment of the primary responsibility for education of children to the mother derives directly from the fact that she is bearer of the baby. Her attitude, her prayers, even what she eats and her physical condition have a great influence on the child when it is still in the womb….

However, the Bahá’í Teachings do not call for women to be confined to the home and do not require them to be occupied solely with their domestic functions. Some indication of the role envisaged for women in the Bahá’í Dispensation is provided in the statements of ‘Abdu’l-Bahá that “women must advance and fulfil their mission in all departments of life, becoming equal to men”, and that In the Dispensation of Bahá’u’lláh, women are advancing side by side with men. There is no area or instance where they will lag behind: they have equal rights with men, and will enter, in the future, into all branches of the administration of society. Such will be their elevation that, in every area of endeavour, they will occupy the highest levels in the human world. Rest thou assured. Look not upon their present state. In future, the world of womankind will shine with lustrous brilliance, for such is the will and purpose of Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated August 4, 1992, to an individual believer

The principle of the equality between women and men, like the other teachings of the Faith, can be effectively and universally established among the friends when it is pursued in conjunction with all the other aspects of Bahá’í life. Change is an evolutionary process requiring patience with one’s self and others, loving education and the passage of time as the believers deepen their knowledge of the principles of the Faith, gradually discard long-held traditional attitudes and progressively conform their lives to the unifying teachings of the Cause.
Letter written on behalf of the Universal House of Justice, dated July 25, 1984, to an individual Bahá’í, in Messages from the Universal House of Justice, 1963–1986: The Third Epoch of the Formative Age , par. 402.6

In general, the laws of the Kitáb-i-Aqdas are stated succinctly. An example of this conciseness can be seen in the fact that many are expressed only as they apply to a man, but it is apparent from the Guardian’s writings that, where Bahá’u’lláh has given a law as between a man and a woman, it applies mutatis mutandis between a woman and a man unless the context makes this impossible. For example, the text of the Kitáb-i-Aqdas forbids a man to marry his father’s wife (i.e., his stepmother), and the Guardian has indicated that likewise a woman is forbidden to marry her stepfather. This understanding of the implications of the Law has far-reaching effects in light of the fundamental Bahá’í principle of the equality of the sexes, and should be borne in mind when the sacred Text is studied. That men and women differ from one another in certain characteristics and functions is an inescapable fact of nature and makes possible their complementary roles in certain areas of the life of society; but it is significant that ‘Abdu’l-Bahá has stated that in this Dispensation “Equality of men and women, except in some negligible instances, has been fully and categorically announced.”
The Universal House of Justice, in the introduction to The Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1993), pp. 6–7

[T] he male-dominated, authoritarian model for the family structure has become widely discredited—and rightly so. Associated with the oppression of women, inflexible child-rearing practices, and the preservation of masculine power, this model of family life is now seen as unhealthy and unjust….

The failure of the male-dominated, authoritarian model has given rise to an alternative in many Western countries. More liberal—and secular—in its orientation, it wisely gives women a more equal role in family decisions. At the same time, however, this model has largely discarded the firm sense of morality offered by religious teachings, opening the door to a kind of permissiveness in child-rearing that all too often leaves children with no firm sense of values or ethical construct—other than self-gratification….

Of overwhelming importance in this discussion is the principle of equality between women and men. Alone among the independent world religions, the Bahá’í Faith explicitly calls for the equality of women and men in its sacred scripture—a fact that negates any claim to exclusive or superior power for men within the family structure (and society at large).

Bahá’í International Community, “Perspective: The Family and Development”, One Country , Vol. 15, no. 2, July-Sept. 2003

Recognition of equality and the use of consultation allow a husband and wife flexibility to meet the demands of a rapidly changing world. Although men and women have complementary capacities and functions in certain areas, roles are not rigidly defined and may be adjusted, when necessary, to meet the needs of each family member and the family as a whole. While women are encouraged to pursue their careers, it is in a manner that does not conflict with their role as mothers. And fathers are not exempt from household duties and child-rearing.

The Family in a World Community , a statement prepared by the Bahá’í International Community, dated November 25, 1993

🔗Consultation between Husband and Wife

A kindly tongue is the lodestone of the hearts of men. It is the bread of the spirit, it clotheth the words with meaning, it is the fountain of the light of wisdom and understanding. Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh , no. CXXXII

Omaidservant of God! Thy letter hath arrived. Thy dear husband wisheth to complete his education and thou art eager to go to Africa. Now, ye must consult with each other, confer with the utmost love, agree upon a sound decision, and be fully united, for husband and wife must be even as one person, that they may succeed in every matter.

‘Abdu’l-Bahá, in Family Life, a compilation prepared by the Research Department of the Universal House of Justice (March 2008), no. 14

Family consultation employing full and frank discussion, and animated by awareness of the need for moderation and balance, can be the panacea for domestic conflict. Wives should not attempt to dominate their husbands, nor husbands their wives.
Letter written on behalf of the Universal House of Justice, dated August 1, 1978, to an individual believer

It is clear from the problems you have described that there is a need for sympathetic communication between you and your husband. This can be achieved through love and respect for each other and patient understanding. Our Bahá’í teachings concerning marriage also underscore the importance of tenderness between husband and wife. Consultation provides a means through which these qualities can be practiced to great advantage, and it is hoped that you will find a way to engage in such consultation with your husband.
Letter written on behalf of the Universal House of Justice, dated May 6, 2001, to an individual believer, in To Set the World in Order:

Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice

(August 2023), no. 82

There is no one universally applicable response to the questions you have raised about the decisions to be made by marriage partners when both husband and wife are pursuing career opportunities which appear to be leading them along divergent paths, since circumstances vary so widely. Each couple should rely on the process of Bahá’í consultation to determine what is the best course of action. In so doing they might well consider the following factors, among others: the sense of equality which should inform consultation between husband and wife; The Universal House of Justice has stated previously, in response to questions, that loving consultation should be the keynote of the marriage relationship. If agreement cannot be reached, there are times when either the husband or the wife should defer to the wishes of the other; exactly under what circumstances such deference should take place is a matter for each couple to decide.

the strong emphasis placed in the Bahá’í Writings on the preservation of the marriage bond and the strengthening of the unity between the marriage partners; the concept of a Bahá’í family, in which the mother is the first educator of the children, and the husband takes primary responsibility for the financial support of his family; As has been stated elsewhere by the House of Justice, this by no means implies that these functions are inflexibly fixed and cannot be changed and adjusted to suit particular family situations.

various special circumstances which might arise, such as job prospects during a period of widespread unemployment, unusual opportunities or abilities which one marriage partner may have, or pressing needs of the Cause which a sacrificial response may be called for.

The success of such consultation will doubtless be influenced by the prayerful attitude with which it is approached, the mutual respect of the parties for each other, their earnest desire to devise a solution which will preserve unity and harmony for themselves and the other members of their family, and their willingness to make compromises and adjustments within the context of equality.

As society evolves in the decades and centuries ahead under the transforming influence of the Revelation of Bahá’u’lláh, it will surely experience fundamental changes which will facilitate the social application of the Bahá’í Teachings, and will ease the difficulties faced by couples seeking to fulfil their ardent desire to serve the Cause of Bahá’u’lláh through their professional activities.
Letter written on behalf of the Universal House of Justice, dated June 26, 1996, to an individual believer

Strengthening Marriages and Family Life — Enhancing Family Life — Loving Consultation Is a Key to Family Unity — Ch. 11

🔗Overcoming Marital Difficulties with Forbearance and Love

It is sad and distressing that … husbands and wives have not always seen eye to eye. In all such cases, I believe, our departed Master urged the utmost care and consideration on the part of those Bahá’í believers whose husbands were not in sympathy with their work. He thought that they ought to be won by love perhaps more than argument…
Letter written on behalf of Shoghi Effendi, dated March 20, 1928, to an individual believer

As regards your husband’s attitude towards the Cause: unfriendly though that may be you should always hope that, through conciliatory and friendly means, and with wise, tactful and patient effort, you can gradually succeed in winning his sympathy for the Faith. Under no circumstances should you try to dictate and impose upon him by force your personal religious convictions. Neither should you allow his opposition to the Cause to seriously hinder your activities for its spread…. You should act patiently, tactfully and with confidence that your efforts are being guided and reinforced by Bahá’u’lláh.
Letter written on behalf of Shoghi Effendi, dated July 23, 1937, to an individual believer

He advises you to, at least for a period of time, try and placate your husband by devoting yourself to him, being loving and patient. Perhaps in this way you can soften his opposition towards the Faith. However, he has no right to try and make you give it up. The relation of the individual soul towards its Creator is a purely personal and sacred one, and no one has a right to dictate in such matters.
Letter written on behalf of Shoghi Effendi, dated February 17, 1950, to an individual believer

It is useful to note that the marital relationship is one that requires in many instances a profound adjustment in behaviour on the part of each partner. Because the intimacy of the relationship exposes the best and the worst in their characters, both partners are engaged in a balancing act, so to speak. Some couples are able to achieve at the outset and to maintain a high degree of harmony throughout their marriage. Many others find they must struggle for some time to attain such harmony. While it is true that the personal rights of each party to a marriage must be upheld by the other, the relationship of one to the other, it must be borne in mind, is not based solely on a legalistic premise. Love is its very foundation. This being the case, a purely litigious reaction to the misdeeds of a partner is not appropriate.
Letter written on behalf of the Universal House of Justice, dated January 2, 1996, to an individual believer

🔗Chastity and Sexual Relations in Marriage

The question you raise as to the place in one’s life that a deep bond of love with someone we meet other than our husband or wife can have is easily defined in view of the teachings. Chastity implies both before and after marriage an unsullied, chaste sex life. Before marriage absolutely chaste, after marriage absolutely faithful to one’s chosen companion. Faithful in all sexual acts, faithful in word and in deed….

… Outside of their normal, legitimate married life they should seek to establish bonds of comradeship and love which are eternal and founded on the spiritual life of man, not on his physical life. This is one of the many fields in which it is incumbent on the Bahá’ís to set the example and lead the way to a true human standard of life, when the soul of man is exalted and his body but the tool for his enlightened spirit. Needless to say this does not preclude the living of a perfectly normal sex life in its legitimate channel of marriage.
Letter written on behalf of Shoghi Effendi, dated September 28, 1941, to an individual believer

The Bahá’í standard of sex morality is thus very high, but it is by no means unreasonably rigid. While free love is condemned, yet marriage is considered as a holy act which every human being should be encouraged, though not forced, to perform. The sex instinct, like all other human instincts, is not necessarily evil. It is a power which, if properly directed, can bring joy and satisfaction to the individual. If misused or abused it brings of course incalculable harm not only to the individual but also to the society in which he lives. While the Bahá’ís condemn asceticism and all extreme forms of self-mortification they at the same time view with disfavour the current theories of sex ethics which cannot but bring ruin to human society.
Letter written on behalf of Shoghi Effendi, dated May 29, 1935, to an individual believer

As to your broader request for guidance regarding how Bahá’í married couples may deal with sexual problems, you are encouraged to consider the following perspectives and principles. One of the outcomes of the rising tide of materialism and consequent reorientation of society, over more than a century, has been a destructive emphasis on sexuality. Sexuality has become a preoccupation, pervading commerce, media, the arts, and popular culture, influencing disciplines such as medicine, psychology, and education, and reducing the human being to an object. It is no longer merely a part of life but has become the defining element of a person’s identity. Thus, our civilization has exalted sex and sexuality to a level of importance far beyond its proper place in our lives. Sex has also been wrenched out of its proper context. On the one hand, our current culture suffuses every aspect of our lives with sex, but on the other, it isolates the sex act from its natural corollaries of marital life and the bearing and rearing of children….

Bahá’ís are, understandably, influenced by the forces of society, including contemporary beliefs about sexual practices. As believers come to more deeply understand the principles that have been set forth in the Bahá’í teachings, they will be able to obtain a more balanced and healthier view of sexual relations within marriage. That itself will help Bahá’í married couples to avoid or to resolve many difficulties in a world with an exaggerated emphasis on, and distorted view of, sex. Of course, a number of sexual problems can well have medical aspects, and in such cases recourse should certainly be had to the best medical assistance. Moreover, a letter written on behalf of Shoghi Effendi explained: “Sex is a very individual matter,” and “some people are more passionate by nature than others”.
Letter written on behalf of the Universal House of Justice, dated April 17, 2017, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 91

🔗PARENT-CHILD RELATIONSHIPS AND RESPONSIBILITIES

The integrity of the family bond must be constantly considered, and the rights of the individual members must not be transgressed. The rights of the son, the father, the mother—none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father, likewise, has certain obligations to his son. The mother, the sister and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be considered the injury of all; the comfort of each, the comfort of all; the honor of one, the honor of all.

‘Abdu’l-Bahá, Promulgation of Universal Peace , no. 60

The issues you have raised are best considered in the light of the Bahá’í teachings concerning family relationships. There should be a spirit of mutual respect and consideration between parents and children, in which the children turn to their parents for advice and direction, and the parents train and nurture their offspring. The fruit of this relationship is that the children grow into adulthood with their powers of discrimination and judgement refined, so that they can steer the course of their lives in a manner most conducive to their welfare.
Letter written on behalf of the Universal House of Justice, dated July 25, 1988, to an individual believer

The relationship between family members represents a complex of mutual and complementary duties and responsibilities that are implemented within the framework of the Bahá’í ideal of family life and are conducive to its unity. The concept of a Bahá’í family is based on the principle that the man is charged with the responsibility of supporting the entire family financially, and the woman is the chief and primary educator of the children. This does not mean that these functions are inflexibly fixed and cannot be changed and adjusted to suit particular family situations. Furthermore, while primary responsibility is assigned, it is anticipated that fathers would play a significant role in the education of the children and women would be breadwinners.
Letter written on behalf of the Universal House of Justice, dated July 25, 1984, to an individual believer, in Messages from the Universal House of Justice, 1963–1986: The Third Epoch of the Formative Age , par. 402.5

The members of a family all have duties and responsibilities towards one another and to the family as a whole, and these duties and responsibilities vary from member to member because of their natural relationships. The parents have the inescapable duty to educate their children—but not vice versa; the children have the duty to obey their parents—the parents do not obey the children; the mother—not the father—bears the children, nurses them in babyhood, and is thus their first educator, hence daughters have a prior right to education over sons and, as the Guardian’s secretary has written on his behalf, “The task of bringing up a Bahá’í child, as emphasized time and again in Bahá’í Writings, is the chief responsibility of the mother, whose unique privilege is indeed to create in her home such conditions as would be most conducive to both his material and spiritual welfare and advancement. The training which a child first receives through his mother constitutes the strongest foundation for his future development.” A corollary of this responsibility of the mother is her right to be supported by her husband—a husband has no explicit right to be supported by his wife.
Letter written on behalf of the Universal House of Justice, dated December 28, 1980, to a National Spiritual Assembly, in Lights of Guidance , no. 730

In response to a question concerning whether Bahá’u’lláh’s injunction requires a wife and mother, as well as her husband, to work for a livelihood, the Universal House of Justice has explained that Bahá’u’lláh’s directive is for the friends to be engaged in an occupation which will profit themselves and others, and that homemaking is a highly honourable and responsible work of fundamental importance to society.
The Universal House of Justice, in “Notes” appended to The Kitáb-i-Aqdas , no. 56

[T] he Bahá’í Teachings do not call for women to be confined to the home and do not require them to be occupied solely with their domestic functions. Some indication of the role envisaged for women in the Bahá’í Dispensation is provided in the statements of ‘Abdu’l-Bahá that “women must advance and fulfil their mission in all departments of life, becoming equal to men”….
Letter written on behalf of the Universal House of Justice, dated August 4, 1992, to an individual believer

🔗Parents’ Responsibility to Raise and Educate their Children

It is the bounden duty of parents to rear their children to be staunch in faith, the reason being that a child who removeth himself from the religion of God will not act in such a way as to win the good pleasure of his parents and his Lord. For every praiseworthy deed is born out of the light of religion, and lacking this supreme bestowal the child will not turn away from any evil, nor will he draw nigh unto any good.

Bahá’u’lláh, in Family Life , a compilation prepared by the Research Department of the Universal House of Justice (March 2008), no.

That which is of paramount importance for the children, that which must precede all else, is to teach them the oneness of God and the laws of God. For lacking this, the fear of God cannot be inculcated, and lacking the fear of God an infinity of odious and abominable actions will spring up, and sentiments will be uttered that transgress all bounds….

Bahá’u’lláh, in Family Life , a compilation prepared by the Research Department of the Universal House of Justice (March 2008), no.

Ibeseech God that He may enable them to raise an honoured family, for the importance of marriage lieth in the bringing up of a richly blessed family, so that with entire gladness they may, even as candles, illuminate the world.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 88.1

[I] t is enjoined upon the father and mother, as a duty, to strive with all effort to train the daughter and the son, to nurse them from the breast of knowledge and to rear them in the bosom of sciences and arts.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 98.2

Ye should consider the question of goodly character as of the first importance. It is incumbent upon every father and mother to counsel their children over a long period, and guide them unto those things which lead to everlasting honour.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 108.1

[S] uckle your children from their infancy with the milk of a universal education, and rear them so that from their earliest days, within their inmost heart, their very nature, a way of life will be firmly established that will conform to the divine Teachings in all things.

For mothers are the first educators, the first mentors; and truly it is the mothers who determine the happiness, the future greatness, the courteous ways and learning and judgement, the understanding and the faith of their little ones.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, par. 96.1 & 96.2

Let the mothers consider that whatever concerneth the education of children is of the first importance. Let them put forth every effort in this regard, for when the bough is green and tender it will grow in whatever way ye train it. Therefore is it incumbent upon the mothers to rear their little ones even as a gardener tendeth his young plants. Let them strive by day and by night to establish within their children faith and certitude, the fear of God, the love of the Beloved of the worlds, and all good qualities and traits. Whensoever a mother seeth that her child hath done well, let her praise and applaud him and cheer his heart; and if the slightest undesirable trait should manifest itself, let her counsel the child and punish him, and use means based on reason, even a slight verbal chastisement should this be necessary. It is not, however, permissible to strike a child, or vilify him, for the child’s character will be totally perverted if he be subjected to blows or verbal abuse.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 95.2

While the children are yet in their infancy feed them from the breast of heavenly grace, foster them in the cradle of all excellence, rear them in the embrace of bounty. Give them the advantage of every useful kind of knowledge. Let them share in every new and rare and wondrous craft and art. Bring them up to work and strive, and accustom them to hardship. Teach them to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 102.3

[F] rom the very beginning mothers must rear their infants in the cradle of good morals—for it is the mothers who are the first educators—so that, when the child cometh to maturity, he will prove to be endowed with all the virtues and qualities that are worthy of praise.

And further, according to the Divine commandments, every child must learn reading and writing, and acquire such branches of knowledge as are useful and necessary, as well as learning an art or skill. The utmost care must be devoted to these matters; any neglect of them, any failure to act on them, is not permissible….

The purport is this, that to train the character of humankind is one of the weightiest commandments of God, and the influence of such training is the same as that which the sun exerteth over tree and fruit. Children must be most carefully watched over, protected and trained; in such consisteth true parenthood and parental mercy.

Otherwise, the children will turn into weeds growing wild … knowing not right from wrong, distinguishing not the highest of human qualities from all that is mean and vile….

‘Abdu’l-Bahá, in Family Life , a compilation prepared by the Research Department of the Universal House of Justice (March 2008), no. 56

The task of bringing up a Bahá’í child, as emphasized time and again in Bahá’í writings, is the chief responsibility of the mother, whose unique privilege is indeed to create in her home such conditions as would be most conducive to both his material and spiritual welfare and advancement. The training which a child first receives through his mother constitutes the strongest foundation for his future development, and it should therefore be the paramount concern of your wife … to endeavour from now imparting to her new-born son such spiritual training as would enable him later on to fully assume and adequately discharge all the responsibilities and duties of Bahá’í life.
Letter written on behalf of Shoghi Effendi, dated November 16, 1939, to an individual believer

With reference to the question of the training of children: given the emphasis placed by Bahá’u’lláh and ‘Abdu’l-Bahá on the necessity for the parents to train their children while still in their tender age, it would seem preferable that they should receive their first training at home at the hand of their mother, rather than be sent to a nursery. Should circumstances, however, compel a Bahá’í mother to adopt the latter course there can be no objection.
Letter written on behalf of Shoghi Effendi, dated November 13, 1940, to an individual believer

The question of the training and education of children in case one of the parents is a non-Bahá’í is one which solely concerns the parents themselves, who should decide about it the way they find best and most conducive to the maintenance of the unity of their family, and to the future welfare of their children. Once the child comes of age, however, he should be given full freedom to choose his religion, irrespective of the wishes and desires of his parents.
Letter written on behalf of Shoghi Effendi, dated December 14, 1940, to a National Spiritual Assembly

The proper education of children is of vital importance to the progress of mankind, and the heart and essential foundation of all education is spiritual and moral training. When we teach our fellow-men the truths and way of life of the Bahá’í Faith we have to struggle against barriers of indifference, materialism, superstition and a multitude of erroneous preconceptions; but in our new-born children we are presented with pure souls, untarnished by the world. As they grow they will face countless tests and difficulties. From their earliest moments we have the duty to train them, both spiritually and materially, in the way that God has shown, and thus, as they come to adulthood, they can become champions of His Cause and spiritual and moral giants among mankind, equipped to meet all tests, and will be, indeed, “stars of the heaven of understanding”, “soft-flowing waters upon which must depend the very life of all men.”
The Universal House of Justice, from a message dated August 31, 1976, to all National Spiritual Assemblies

The seeker to whom you refer seems to have misconstrued the Bahá’í teachings about the responsibility of the parents for the education of their children. The father certainly has a very important role to play. In the Kitáb-i-Aqdas itself, Bahá’u’lláh revealed:

Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet…. He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My glory, My loving-kindness, My mercy, that have compassed the world.

The great importance attached to the mother’s role derives from the fact that she is the first educator of the child. Her attitude, her prayers, even what she eats and her physical condition have a great influence on the child when it is still in the womb. When the child is born, it is she who has been endowed by God with the milk which is the first food designed for it, and it is intended that, if possible, she should be with the baby to train and nurture it in its earliest days and months. This does not mean that the father does not also love, pray for, and care for his baby, but as he has the primary responsibility of providing for the family, his time to be with his child is usually limited, while the mother is usually closely associated with the baby during this intensely formative time when it is growing and developing faster than it ever will again during the whole of its life. As the child grows older and more independent, the relative nature of its relationship with its mother and father modifies and the father can play a greater role.
Letter written on behalf of the Universal House of Justice, dated August 23, 1984, to two believers

Although the mother’s part in the bringing up of the children is very great indeed, we feel that it is crucial not to underestimate the importance of the responsibility that the Writings place upon the father in this area. There is a current tendency for fathers to leave the education of children to their mothers to an entirely unjustifiable degree, and we would not wish the impression to be given that the Bahá’í teachings confirm such an attitude.
The Universal House of Justice, from a memorandum dated February 28, 1989

It is clear from the Bahá’í Writings that a vital component of the education of children is the exercise of discipline. Shoghi Effendi has stated, in a letter written on his behalf about the education of children, that: Discipline of some sort, whether physical, moral or intellectual is indeed indispensable, and no training can be said to be complete and fruitful if it disregards this element. The child when born is far from being perfect. It is not only helpless, but actually is imperfect, and even is naturally inclined towards evil. He should be trained, his natural inclinations harmonized, adjusted and controlled, and if necessary suppressed or regulated, so as to ensure his healthy physical and moral development. Bahá’í parents cannot simply adopt an attitude of non-resistance towards their children, particularly those who are unruly and violent by nature. It is not even sufficient that they should pray on their behalf. Rather they should endeavour to inculcate, gently and patiently, into their youthful minds such principles of moral conduct and initiate them into the principles and teachings of the Cause with such tactful and loving care as would enable them to become “true sons of God” and develop into loyal and intelligent citizens of His Kingdom….

While the physical discipline of children is an acceptable part of their education and training, such actions are to be carried out “gently and patiently” and with “loving care”, far removed from the anger and violence with which children are beaten and abused in some parts of the world. To treat children in such an abhorrent manner is a denial of their human rights, and a betrayal of the trust which the weak should have in the strong in a Bahá’í community.
Letter written on behalf of the Universal House of Justice, dated January 24, 1993, to an individual believer

Although Bahá’í children do not automatically inherit the Faith of their parents, the parents are responsible for the upbringing and spiritual welfare of their children. Bahá’í parents must therefore strive to convey to their children from their earliest days an awareness of God and love for Him, and must endeavour to guide the children into wholehearted obedience to the exhortations, ordinances and laws of Bahá’u’lláh. Among these is the recognition of and love for all the Manifestations of God, association with the followers of all religions, friendship towards all human beings, and the importance of the independent investigation of truth. It is natural, therefore, to regard the children of Bahá’ís as Bahá’í unless there is a reason to conclude the contrary. With such a basis of knowledge and understanding each child will be better equipped to think clearly and judge for himself as to what course he should follow upon reaching the age of maturity or in his adult life.
Letter written on behalf of the Universal House of Justice, dated January 26, 1994, to an individual believer

Your questions all pertain to the vital issue of the Bahá’í education of children. The House of Justice regards it as being of the utmost importance that Bahá’í parents strive to assist their children to make a sustained and systematic study of the Teachings, to spiritualize their lives, and to form their characters in accordance with the standards of Bahá’u’lláh. Success in the fulfilment of these vital duties on the part of the parents will lessen the danger of their children’s being caught up in the destructive forces which are a distinguishing feature of a declining social order sorely in need of regeneration, and of their being deprived of the healing grace of Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated July 2, 1995, to an individual believer

And now we wish to address a few words to parents, who bear the primary responsibility for the upbringing of their children. We appeal to them to give constant attention to the spiritual education of their children. Some parents appear to think that this is the exclusive responsibility of the community; others believe that in order to preserve the independence of children to investigate truth, the Faith should not be taught to them. Still others feel inadequate to take on such a task. None of this is correct. The beloved Master has said that “it is enjoined upon the father and mother, as a duty, to strive with all effort to train the daughter and the son,” adding that, “should they neglect this matter, they shall be held responsible and worthy of reproach in the presence of the stern Lord.” Independent of the level of their education, parents are in a critical position to shape the spiritual development of their children. They should not ever underestimate their capacity to mould their children’s moral character. For they exercise indispensable influence through the home environment they consciously create by their love of God, their striving to adhere to His laws, their spirit of service to His Cause, their lack of fanaticism, and their freedom from the corrosive effects of backbiting. Every parent who is a believer in the Blessed Beauty has the responsibility to conduct herself or himself in such a way as to elicit the spontaneous obedience to parents to which the Teachings attach so high a value. Of course, in addition to the efforts made at home, the parents should support Bahá’í children’s classes provided by the community. It must be borne in mind, too, that children live in a world that informs them of harsh realities through direct experience with the horrors already described or through the unavoidable outpourings of the mass media. Many of them are thereby forced to mature prematurely, and among these are those who look for standards and discipline by which to guide their lives. Against this gloomy backdrop of a decadent society, Bahá’í children should shine as the emblems of a better future.
The Universal House of Justice, from the Ri ḍ ván 2000 message to the Bahá’ís of the World

Protecting children from the immoral influences of present-day society stands as one of the mighty challenges facing Bahá’í parents. Your expression of concern about the effect which media, especially television programmes, has on children, has been sympathetically noted. As you well know, there is no practical way children can be shielded entirely from the moral problems of the society in which they are growing up. It therefore devolves upon parents to do all they can to ensure that their children receive spiritual education from their earliest years, both through Bahá’í classes sponsored by institutions of the Faith and through the moral instruction and example they receive at home. The published compilation on Bahá’í education offers many useful guidelines.

Since it is impossible for Bahá’í children to avoid exposure to unsavoury behaviour, it becomes important that the encounters that children may have with such behaviour through the media and in daily life be used wisely by parents as a means of guiding and assisting them to appreciate the practical as well as spiritual importance of being different. The extent to which you seek to reduce your child’s exposure to such influences is left to your best judgement in the light of the Teachings.
Letter written on behalf of the Universal House of Justice, dated September 4, 2001, to a Bahá’í couple

Learning to Release the Society-Building Power of the Faith — Promoting the Expansion and Consolidation or the Bahá’í Community — Junior Youth and their Spiritual Empowerment — Ch. 3

🔗Children’s Responsibility to their Parents

The fruits that best befit the tree of human life are trustworthiness and godliness, truthfulness and sincerity; but greater than all, after recognition of the unity of God, praised and glorified be He, is regard for the rights that are due to one’s parents…. Consider that which the Merciful Lord hath revealed in the Qur’án, exalted are His words: “Worship ye God, join with Him no peer or likeness; and show forth kindliness and charity towards your parents…” Observe how loving-kindness to one’s parents hath been linked to recognition of the one true God! Happy they who are endued with true wisdom and understanding, who see and perceive, who read and understand, and who observe that which God hath revealed in the Holy Books of old, and in this incomparable and wondrous Tablet.

Bahá’u’lláh, The Kitáb-i-Aqdas , Questions and Answers, no. 106

[P] arents endure the greatest toil and trouble for their children, and often, by the time the latter have reached the age of maturity, the former have hastened to the world beyond. Rarely do the mother and father enjoy in this world the rewards of all the pain and trouble they have endured for their children. The children must therefore, in return for this pain and trouble, make charitable contributions and perform good works in their name, and implore pardon and forgiveness for their souls.

‘Abdu’l-Bahá, Some Answered Questions , Part 4: On the Origin, Powers and Conditions of Man, no. 62

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

‘Abdu’l-Bahá, Bahá’í Prayers , General Prayers: Families

Bahá’u’lláh has clearly stated the consent of all living parents is required for a Bahá’í marriage…. This great law He has laid down to strengthen the social fabric, to knit closer the ties of the home, to place a certain gratitude and respect in the hearts of children for those who have given them life and sent their souls out on the eternal journey towards their Creator.
Letter written on behalf of Shoghi Effendi, dated October 25, 1947, to a National Spiritual Assembly

There are many passages in the Sacred Writings that emphasize the importance of family unity, and the great responsibility that children have toward their parents and parents toward their children. In this regard, Bahá’ís are indeed called to be obedient to their parents….

One of the most important principles of the Faith, however, is the principle of moderation in all things. Even virtues, if they are carried to excess and are not balanced by other, complementary virtues, can cause untold harm. For example, a child should not be expected to obey a parent’s instruction to commit a sin. There is a danger, furthermore, in aggrandizing any single law in isolation either from the fundamental principles that underlie it or from other laws….

Another fundamental principle that should influence a Bahá’í’s understanding of and approach to the requirement to be obedient to parents is the exhortation to consult in all things. According to ‘Abdu’l-Bahá, consultation is, in fact, “one of the fundamental elements of the foundation of the Law of God.” If, through consultation, a child and parent can deepen their understanding of each other’s viewpoint and achieve unity of thought and purpose, then conflicts over obedience can be avoided.

With respect to your discussion of the relationship between obedience to parents on the one hand and individual self-expression, freedom, and spiritual growth on the other, the House of Justice suggests an alternative understanding for your consideration. Although individual persons are responsible for their own actions and spiritual development, individuals do not exist in isolation, but as parts of families and communities. Deciding to forgo one’s personal wishes in deference to one’s parents—or to the institutions of the Faith, civil authorities, or the law for that matter—represents an expression of free will, not a curtailment of it. By choosing to obey, a child can contribute to unity of the family and thereby further the Cause of God.
Letter written on behalf of Universal House of Justice, dated September 24, 1997, to an individual believer

🔗ENHANCING FAMILY LIFE

[T] he importance of marriage lieth in the bringing up of a richly blessed family, so that with entire gladness they may, even as candles, illuminate the world.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 88.1

It is my fervent hope that, through the bestowals of the Blessed Beauty, this marriage may bring about joy and radiance, and may gladden and cheer the friends—and that through it, a Bahá’í family may shine forth in the realm of existence, the descendants of which will become manifestations of divine grace and bounty in the ages and centuries to come.

Ibeseech God to graciously make of thy home a centre for the diffusion of the light of divine guidance, for the dissemination of the Words of God and for enkindling at all times the fire of love in the hearts of His faithful servants and maidservants. Know thou of a certainty that every house wherein the anthem of praise is raised to the Realm of Glory in celebration of the Name of God is indeed a heavenly home, and one of the gardens of delight in the Paradise of God.

‘Abdu’l-Bahá, from a Tablet—translated from the Arabic, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 19

If love and agreement are manifest in a single family, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it, destruction and dispersion are inevitable. ‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 54

Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of the household, and you have the nation. Enlarge the circle of nations, and you have all humanity. The conditions surrounding the family surround the nation. The happenings in the family are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, all fighting, pillaging each other, jealous and revengeful of injury, seeking selfish advantage? Nay, this would be the cause of the effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families. Therefore, as strife and dissension destroy a family and prevent its progress, so nations are destroyed and advancement hindered.

‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 58

If the friends and relatives are keeping themselves at a distance from thee, be thou not sad, for God is near to thee. Associate thou, as much as thou canst, with the relatives and strangers; display thou loving kindness; show thou forth the utmost patience and resignation. The more they oppose thee, shower thou upon them the greater justice and equity; the more they show hatred and opposition toward thee, challenge thou them with great truthfulness, friendship and reconciliation.

‘Abdu’l-Bahá, in Family Life , a compilation prepared by the Research Department of the Universal House of Justice (March 2008), no. 89

Every imperfect soul is self-centred and thinketh only of his own good. But as his thoughts expand a little he will begin to think of the welfare and comfort of his family. If his ideas still more widen, his concern will be the felicity of his fellow citizens; and if still they widen, he will be thinking of the glory of his land and of his race. But when ideas and views reach the utmost degree of expansion and attain the stage of perfection, then will he be interested in the exaltation of humankind. He will then be the well-wisher of all men and the seeker of the weal and prosperity of all lands. This is indicative of perfection.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , par. 34.2

🔗Creating a Bahá’í Home

Blessed is the house that hath attained unto My tender mercy, wherein My remembrance is celebrated, and which is ennobled by the presence of My loved ones, who have proclaimed My praise, cleaved fast to the cord of My grace and been honoured by chanting My verses. Verily they are the exalted servants whom God hath extolled in the Qayyúmu’l-Asmá’ and other scriptures.

Bahá’u’lláh, in Family Life , a compilation prepared by the Research Department of the Universal House of Justice (March 2008), no.

‘Abdu’l-Bahá, in Family Life , a compilation prepared by the Research Department of the Universal House of Justice (March 2008), no. 85

The House of Justice shares your concern that children from homes of devoted Bahá’í parents have left the Faith. Unfortunately there have been cases where parents have served the Cause to the detriment of the children and the family unit….

…. If children are raised in homes where the family is happy and united, where thoughts and actions are directed to spiritual matters and the progress of the Cause, there is every reason to believe that the children will acquire heavenly qualities and become defenders of His Faith.

It is hoped that the above will offer assistance and reassurance and enable you to approach the duties of motherhood with joy and confidence. In parenthood, as in so many fields of endeavour, we can but do our best, aware that we shall inevitably fall short of the perfect standards towards which we strive, but confident that God will support those who labour in the path of His Faith, will answer our prayers and will make good our deficiencies.
Letter written on behalf of the Universal House of Justice, dated March 29, 1982, to an individual believer

Atruly Bahá’í home is a true fortress upon which the Cause can rely while planning its campaigns. If … and … love each other and would like to marry, Shoghi Effendi does not wish them to think that by doing so they are depriving themselves of the privilege of service; in fact such a union will enhance their ability to serve. There is nothing more beautiful than to have young Bahá’ís marry and found truly Bahá’í homes, the type Bahá’u’lláh wishes them to be.
Letter written on behalf of Shoghi Effendi, dated November 6, 1932, to an individual believer

The Guardian was also made very happy to know that you have been blessed with a child whose presence, he feels certain, will contribute to the greater well-being and happiness of you both, and to the further enrichment of your Bahá’í family life. He will pray that under your loving care and guidance this dear child may grow in body, as well as in spirit, and receive such a training as will enable him, later on, to whole-heartedly embrace and serve the Cause. This is indeed your most sacred obligation as Bahá’í parents, and upon the manner and degree of its fulfilment will assuredly depend the success and happiness of your family life.
Letter written on behalf of Shoghi Effendi, dated July 21, 1938, to an individual believer

You should create in your home with your family such a spirit of Bahá’í love as will bring your wife truly into the Faith and attract your children to it…. To have harmony in the home is the most important thing for your children.
Letter written on behalf of Shoghi Effendi, dated August 15, 1957, to an individual believer

🔗Loving Consultation Is a Key to Family Unity

Consultation has been ordained by Bahá’u’lláh as the means by which agreement is to be reached and a collective course of action defined. It is applicable to the marriage partners and within the family, and indeed, in all areas where believers participate in mutual decision making. It requires all participants to express their opinions with absolute freedom and without apprehension that they will be censured or their views belittled….
Letter written on behalf of the Universal House of Justice, dated January 24, 1993, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 36

[O] ne of the keys to the strengthening of unity is loving consultation. The atmosphere within a Bahá’í family as within the community as a whole should express “the keynote of the Cause of God” which, the beloved Guardian has stated, “is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation.”

Letter of the Universal House of Justice, dated December 28, 1980, to a National Spiritual Assembly, in Lights of Guidance , no. 734

The preservation of unity within the family, and the maintenance of a setting in which all members of the family may grow spiritually, requires moderation and restraint by all concerned. Family consultation is a vital element in the development of a sound relationship; the principles of consultation enumerated by the Master, including courtesy, respect for the views of others, and the full and frank expression of opinions, are applicable to relationships within the family as well as to the functioning of a Spiritual Assembly.
Letter written on behalf of the Universal House of Justice, dated January 2, 1990, to an individual believer

Among the signs of moral decay in the present social order is the weakening of the spiritual ties that bind the family. Failure within the household to acknowledge the equality of the sexes and to respect the rights of children gives rise to a culture that belittles women and children, condones the imposition of a single will upon others, and opens the way for aggression and violence—first in the family, then at school and work, and eventually in the streets and in society at large. Under such circumstances, the family environment, potentially the ideal milieu for learning the principles of consultation and collective decision making, serves to perpetuate tyranny and oppression in society.
Message from the Universal House of Justice, dated November 24, 2009, to the Believers in the Cradle of the Faith, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal

House of Justice (August 2023), no. 38

It should also be realized that a child, from early life, is a conscious and thinking soul, a member of his family with his own duties towards it, and is able to make his own sacrifices for the Faith in many ways. It is suggested that the children should be made to feel that they are given the privilege and opportunity of participating in the decisions as to the services their parents are able to offer, thus making their own conscious decision to accept those services with consequence for their own lives. Indeed, the children can be led to realize that it is the earnest wish of their parents to undertake such services with their children’s whole-hearted support.
Letter written on behalf of the Universal House of Justice, dated August 23, 1977, to an individual believer, in Lights of Guidance , no. 774

Strengthening Marriages and Family Life — Preservation of the Bond between Husband and Wife — Consultation between Husband and Wife — Ch. 11

🔗Service and Family Life

Amarriage between two souls, alive to the Message of God in this day, dedicated to the service of His Cause, working for the good of humanity, can be a potent force in the lives of others and an example and inspiration to other Bahá’ís, as well as to non-believers.
Letter written on behalf of Shoghi Effendi, dated August 4, 1943, to two believers, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 25

The Guardian will pray for you, your children, and your dear husband. Now that you all are united in the Faith of God, and work happily together, surely the divine benedictions will reach you, and the confirmations of the Holy Spirit bless your work. The magnet which attracts the Holy Spirit is service in the Cause of God, and particularly teaching His glorious Faith. The Guardian will pray that each and every member of your family will be a brilliant star in the firmament of God’s good pleasure. Study of the Word, Meditation on its divine import, prayer, and then action are necessary. And then, perseverance in action. If these steps are followed, one will develop spiritually, and be victorious in service to the Cause of God.
Letter written on behalf of Shoghi Effendi, dated June 5, 1956, to an individual believer

The Guardian will pray…for the happiness and unity of your family. The true basis of unity is service, and he hopes all the members will arise with renewed effort to teach the Faith.
Letter written on behalf of Shoghi Effendi, dated September 6, 1956, to an individual

[H] e indeed feels rejoiced at the happy news of the settlement of your domestic differences with Mrs. … and particularly to know that you have jointly undertaken a most successful teaching tour…. This bond of common service to the Cause which is so closely uniting your hearts and has proved such an effective solution of your personal problems, he hopes, and indeed will fervently pray, will be further cemented by the passing of years and through your increased and joint participation in the teaching work….
Letter written on behalf of Shoghi Effendi, dated December 16, 1940, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August

2023), no. 49

The fulfilment of our personal ambitions in life is very seldom what brings us happiness. On the contrary, it usually arouses an entire group of new ambitions. On the other hand, when we immerse ourselves in our duties both as human beings, to our families and our associates, and as Bahá’ís toward the Cause of God and serving it to the best of our ability in the circumstances in which we find ourselves, we begin to know what happiness means.
Letter written on behalf of Shoghi Effendi, dated May 23, 1956, to an individual believer

The Teachings of the Faith are quite clear on the necessity for attention to the education of children and the fostering of family life. The problem to which you have called attention arises when believers are confronted with insistent calls for assistance in the promotion of the Faith, in the administrative activities of the Bahá’í community, and in the consolidation work. Their challenge is to decide how to respond to these calls without neglect of their responsibilities to children and other family members, having regard to the limitations of time, energy and resources with which all Bahá’ís are confronted.

There is no single correct approach to meeting this challenge, since individual circumstances vary so greatly. However, it is clear that Bahá’ís should strive for balance, in which the legitimate needs of children and family are considered, together with the needs of the external Bahá’í community and its growth. As the family develops, a conscious effort should be made to draw all of its members into the work of the Faith in such manner that the children identify with it and do not resent the involvement of the parents; this should come about through a process of encouragement and nurturing, and the motivation of the family members sustained through family consultation.
Letter written on behalf of the Universal House of Justice, dated September 20, 1992, to an individual believer

Preservation of unity between a married couple is of utmost importance, and if it is going to be undermined by service to the Cause, a solution must be found to remedy the situation. In other words, whatever path you choose should be one that both serves the interests of the Faith and at the same time facilitates the strengthening of your marital union. You will note from the following excerpt from a letter written on behalf of the beloved Guardian that the friends are never encouraged to use serving the Faith as a reason to neglect their families:

Surely Shoghi Effendi would like to see you and the other friends give their whole time and energy to the Cause, for we are in great need for competent workers, but the home is an institution that Bahá’u’lláh has come to strengthen and not to weaken. Many unfortunate things have happened in Bahá’í homes just for neglecting this point. Serve the Cause but also remember your duties towards your home. It is for you to find the balance and see that neither makes you neglect the other.
Letter written on behalf of the Universal House of Justice, dated April 18, 1994, to an individual believer

The House of Justice is moved to learn of your love for the Blessed Beauty and your ardent desire to serve His Cause and win His good pleasure. There are many ways in which one can serve, and each person has to choose what he or she can do best within his or her possibilities and limits. Opportunities to serve the Cause do not necessarily exclude the possibility of rendering assistance to one’s family. It is important to note that every aspect of a person’s life is an element of service to Bahá’u’lláh: the love and respect one has for one’s parents; the pursuit of one’s education; the nurturing of good health; the acquisition of a trade or profession; one’s behaviour toward others and the upholding of a high moral standard; one’s marriage and the rearing of one’s children; one’s activities in teaching the Faith and in building up the strength of the Bahá’í community; and, of course, one’s daily prayer and study of the Writings.
Letter written on behalf of the Universal House of Justice, dated September 22, 2002, to an individual believer

🔗LOCAL ASSEMBLY AND COMMUNITY RESPONSIBILITIES

Our children need to be nurtured spiritually and to be integrated into the life of the Cause. They should not be left to drift in a world so laden with moral dangers. In the current state of society, children face a cruel fate. Millions and millions in country after country are dislocated socially. Children find themselves alienated by parents and other adults whether they live in conditions of wealth or poverty. This alienation has its roots in a selfishness that is born of materialism that is at the core of the godlessness seizing the hearts of people everywhere. The social dislocation of children in our time is a sure mark of a society in decline; this condition is not, however, confined to any race, class, nation or economic condition—it cuts across them all. It grieves our hearts to realize that in so many parts of the world children are employed as soldiers, exploited as labourers, sold into virtual slavery, forced into prostitution, made the objects of pornography, abandoned by parents centred on their own desires, and subjected to other forms of victimization too numerous to mention. Many such horrors are inflicted by the parents themselves upon their own children. The spiritual and psychological damage defies estimation. Our worldwide community cannot escape the consequences of these conditions. This realization should spur us all to urgent and sustained effort in the interests of children and the future….

Children are the most precious treasure a community can possess, for in them are the promise and guarantee of the future. They bear the seeds of the character of future society which is largely shaped by what the adults constituting the community do or fail to do with respect to children. They are a trust no community can neglect with impunity. An all-embracing love of children, the manner of treating them, the quality of the attention shown them, the spirit of adult behaviour toward them—these are all among the vital aspects of the requisite attitude. Love demands discipline, the courage to accustom children to hardship, not to indulge their whims or leave them entirely to their own devices. An atmosphere needs to be maintained in which children feel that they belong to the community and share in its purpose. They must lovingly but insistently be guided to live up to Bahá’í standards, to study and teach the Cause in ways that are suited to their circumstances….
The Universal House of Justice, from the Ri ḍ ván 2000 message to the Bahá’ís of the World

The Universal House of Justice has received your letter of 14 September 1982 concerning the role of Local Spiritual Assemblies in guiding parents and children in standards of behaviour for children at community gatherings, such as Nineteen Day Feasts and Bahá’í Holy Day observances.

… The House of Justice has instructed us to say that children should be trained to understand the spiritual significance of the gatherings of the followers of the Blessed Beauty, and to appreciate the honour and bounty of being able to take part in them, whatever their outward form may be. It is realized that some Bahá’í observances are lengthy and it is difficult for very small children to remain quiet for so long. In such cases one or other of the parents may have to miss part of the meeting in order to care for the child. The Spiritual Assembly can also perhaps help the parents by providing for a children’s observance, suited to their capacities, in a separate room during part of the community’s observance. Attendance at the whole of the adult celebration thus becomes a sign of growing maturity and a distinction to be earned by good behaviour.

It is difficult to imagine a more reprehensible perversion of human conduct than the sexual abuse of children, which finds its most debased form in incest. At a time in the fortunes of humanity when, in the words of the Guardian, “The perversion of human nature, the degradation of human conduct, the corruption and dissolution of human institutions, reveal themselves … in their worst and most revolting aspects,” and when “the voice of human conscience is stilled,” when “the sense of decency and shame is obscured,” the Bahá’í institutions must be uncompromising and vigilant in their commitment to the protection of the children entrusted to their care, and must not allow either threats or appeals to expediency to divert them from their duty. A parent who is aware that the marriage partner is subjecting a child to such sexual abuse should not remain silent, but must take all necessary measures, with the assistance of the Spiritual Assembly or civil authorities if necessary, to bring about an immediate cessation of such grossly immoral behaviour, and to promote healing and therapy.

Bahá’u’lláh has placed great emphasis on the duties of parents toward their children, and He has urged children to have gratitude in their hearts for their parents, whose good pleasure they should strive to win as a means of pleasing God Himself. However, He has indicated that under certain circumstances, the parents could be deprived of the right of parenthood as a consequence of their actions.
Letter written on behalf of the Universal House of Justice, dated January 24, 1993, to an individual believer

Great efforts must be made to encourage them [Local Assemblies] to discharge their primary duties of meeting regularly, holding the Nineteen Day Feasts and observing Holy Days, organizing children’s classes, encouraging the practice of family prayers….
The Universal House of Justice, from the Ri ḍ ván 1984 message to the Bahá’ís of the World, in Messages from the Universal House of Justice 1963-1986: The Third Epoch of the Formative Age, par. 394.7

Among the more salient objectives to be attained by the Local Spiritual Assembly in its process of development to full maturity are to act as a loving shepherd to the Bahá’í flock, promote unity and concord among the friends, direct the teaching work, protect the Cause of God, arrange for Feasts, Anniversaries and regular meetings of the community, familiarize the Bahá’ís with its plans, invite the community to offer its recommendations, promote the welfare of youth and children, and participate, as circumstances permit, in humanitarian activities.
The Universal House of Justice, from a letter dated July 30, 1972, to a National Spiritual Assembly

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Complying with Legal Reporting Requirements — Ch. 5

Assembly’s Twofold Responsibility to Educate on and Apply Bahá’í Law — Ch. 10

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 10

Assembly’s Responsibility to Educate on Marriage and Family Life — Ch. 11

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗Register the Births of Children

When a Bahá’í couple has a child it is a matter of joy to the whole local community as well as to the couple, and each Local Spiritual Assembly should be encouraged to keep a register of such births, issuing a birth certificate to the parents. Such a practice will foster the consolidation of the community and of the Assembly itself. Even if only one of the parents is a Bahá’í, the Assembly could register the birth of the child, and upon application of the Bahá’í parent, issue the certificate.
Letter written on behalf of the Universal House of Justice, dated April 17, 1981, to all National Spiritual Assemblies, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age , par. 280.20

Bahá’í Birth Certificates are available for a nominal fee from the Office of Membership and Records at the Bahá’í National Center at (847) 733-3445 or by email at membership@usbnc.org.

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Entering Adult and Child Registrations — Ch. 6

Maintaining Data on Community Membership and Growth — Registering Important Life Events — Ch. 6

Personal Matters — Adoption — Ch. 14

🔗Assembly Can Establish a Task Force to Attend to Family Matters

The Assembly may wish to appoint representatives and/or establish a task force to handle the needs of the community for counseling and matters pertaining to family life, marriage, and divorce. All such appointees would act on behalf of the Assembly, making recommendations and reports to it. However, any administrative decisions regarding marriage, year of waiting, or divorce would continue to be the direct responsibility of the Assembly itself.

🔗Addressing Challenges in Marriage

He feels, in regard to your family problems, that you should take these matters up with your Assembly, if you desire advice; one of the duties of these Assemblies is to advise and aid the friends, and it is your privilege to turn to your Assembly.
Letter written on behalf of Shoghi Effendi, dated April 10, 1947, to a Bahá’í couple, in The Compilation of Compilations, Vol. I , no.

The House of Justice is distressed to learn that you and your husband are continuing to experience marital difficulties. It has frequently advised believers in such situations to turn to the Spiritual Assemblies for advice and counsel, and to follow this advice in their efforts to preserve the unity of their marital relationship. It has been found useful in many instances to also seek the assistance of competent professional marriage counsellors, who can provide useful insights and guidance in the use of constructive measures to bring about a greater degree of unity.
Letter written on behalf of the Universal House of Justice, dated July 17, 1989, to an individual believer in To Set the World in Order:

Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice

(August 2023), no. 70

Your letter of … to the Universal House of Justice makes clear that you are seeking to re-establish your marriage through study of the Writings and through various modes of consultation and assistance. We are asked to convey its advice on this vital subject of reconciliation of partners in marriage in the context of understanding yourself and your relationship to others.

You are urged to persevere in your studies, in your prayers for resolution of your problems, and in your meditation which may provide guidance and confidence, inasmuch as the understanding of self and of relationships to others are contained in the writings and in the example of the Master, ‘Abdu’l-Bahá.

Neither you nor your husband should hesitate to continue consulting professional marriage counsellors, individually and together if possible, and also to take advantage of the supportive counselling which can come from wise and mature friends. Non-Bahá’í counselling can be useful but it is usually necessary to temper it with Bahá’í insight.
Letter written on behalf of the Universal House of Justice, dated July 17, 1979, to an individual believer, in To Set the World in Order:

Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice

(August 2023), no. 67

There have been many instances in which a couple has, through a consecrated and determined effort, aided by the power of prayer and the advice of experts, succeeded in overcoming seemingly insuperable obstacles to their reconciliation and in reconstructing a strong foundation for their marriage. There are also innumerable examples of individuals who have been able to effect drastic and enduring changes in their behavior, through drawing on the spiritual powers available by the bounty of God.
Letter written on behalf of the Universal House of Justice, dated 6 August 1989, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 71

The House of Justice is of the opinion that unhappiness in marriage and in the family is a symptom of a whole range of shortcomings in the way of life followed by most people at this time—shortcomings which are reflected to too great a degree within the Bahá’í community. Paying more attention, and devoting more time, to the choice of a spouse is but one aspect of the solution. Bahá’ís need to study more deeply and carry out more faithfully all the guidance for life and behaviour which is contained in the Revelation of Bahá’u’lláh—including those teachings which relate especially to marriage and the family.
Letter written on behalf of the Universal House of Justice, dated January 18, 1999, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 79

The depth of the concern you express—and the distress your present situation is causing you—are both readily understandable in the light of the great importance that the Bahá’í teachings attach to the relationship that Bahá’í partners must seek to establish in their marriage. You are doubtless familiar with the words of ‘Abdu’l-Bahá on this subject:

(Selections from the Writings of ‘Abdu’l-Bahá, section 86) Inevitably, the struggle to attain so great a goal poses comparable challenges to the patterns of habit and attitude that individuals bring into their married life. In this respect, your personal situation, while intensely painful for you in many of its specifics, is not intrinsically different from that of the rest of humanity. The intimacy of the marriage relationship—and the inescapable demand for self-sacrifice that this relationship always entails—has exposed to you various of your inner weaknesses that would very likely have come to light in no other way. The fact that these shortcomings endanger the most precious tie that can bind one human being to another makes the experience all the more intense.

This very development, however, can be a great blessing, if you are able to see it in this way and respond accordingly. As nothing else in your life has been able to do, the crisis you describe has the capacity to tap the roots of motivation for fundamental change. This is, more often than not, the means that God employs to open us to His Will. In the words of the Master:

To the sincere ones, tests are as a gift from God, the Exalted, for a heroic person hasteneth, with the utmost joy and gladness, to the tests of a violent battlefield…. Likewise, the pure gold shineth radiantly in the fire of test…. This test is just as thou hast written: it removeth the rust of egotism from the mirror of the heart until the Sun of Truth may shine therein. For, no veil is greater than egotism and no matter how thin that covering may be, yet it will finally veil man entirely and prevent him from receiving a portion from the eternal bounty.

( Tablets of ‘Abdu’l-Bahá , volume III, pp. 722–3) The House of Justice urges that, for the time being, you lay all of your entirely understandable concerns about the future of your marriage in the hands of Bahá’u’lláh, detaching yourself as fully as possible from the immediate focus of your concern, so that you can turn your attention wholeheartedly to the opportunity now presented to you to nurture those undeveloped qualities within you whose mature expression the circumstances of your life so urgently call for. You will want to advise your wife of the decision you have made and seek her own prayers for your confirmation in it.

You are indeed blessed to have come to the point in your life where you are able candidly to admit to yourself your failings. Having done so, it will be equally important that you do not dwell on your shortcomings themselves since, as Bahá’u’lláh makes clear, “abasement” is in no way conducive to spiritual growth. Your attention and your prayers should be resolutely concentrated on the power of Bahá’u’lláh to help you find new ways to respond to life.
Letter written on behalf of the Universal House of Justice, dated September 4, 2000, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 81

Your desire to consult with your Local Spiritual Assembly in an effort to find a solution to your marital problems reflects your willingness to take advantage of the divine arrangement ordained by Bahá’u’lláh for attending to matters affecting the life of members of His community. However, if your wife is opposed to this action, and you are unable through appeals to her to change her mind, it may be best to attempt to find another approach towards finding a resolution to these difficulties. Perhaps there are wise believers in the community whose judgment she may trust and she would be agreeable to join you in consulting with one or two of these individuals; or she may prefer that you see a professional counsellor with expertise in dealing with marital issues.

In situations of this kind, it is often very challenging for partners to consult with each other, but it is unhealthy for both if serious conflicts are left unresolved. See whether you can, after prayer and meditation, attempt again to convey to your wife the deep need you feel for a fuller consultation on your issues, and seek her suggestion as to how she feels an approach to a solution should be made, and attempt to win her agreement that you consult with a suitable person, one she may well be able to recommend.
Letter written on behalf of the Universal House of Justice, dated November 14, 2004, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 86

If assistance for intractable problems within a marriage is needed, efforts should be made long before either partner becomes hopeless or develops feelings of aversion, antipathy, or repugnance. Sometimes when one partner refuses to consult about problems or to participate in counseling, the other partner may seek counseling or consultation that can induce enough of a shift in the interpersonal dynamics to effect a positive change in the relationship. Therefore, the refusal of one partner to seek assistance from the Assembly or professional counselors should not be viewed as an insurmountable obstacle to resolving issues.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

Assembly’s Responsibility to Educate on Marriage and Family Life — Ch. 11

Duties of the Assembly Upon Receipt of Application for Divorce — Duty to Investigate and Try to Reconcile Couple — May Suggest Counseling — Ch. 12

Responsibilities of Couple during Year of Waiting — Consider Effects of Divorce on Children, Family, and Community — Ch. 12

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies — Support Families

🔗Assemblies May Intervene in Some Situations

The principle followed here is that we do not pry into people’s lives….
Letter written on behalf of the Universal House of Justice, dated September 7, 1981, to a National Spiritual Assembly, in Lights of Guidance , no. 1270

Regarding consultation: Any person can refer a matter to the Assembly for consultation whether the other person wishes to or not. In matters which affect the Cause the Assembly should, if it deems it necessary, intervene even if both sides don’t want it to, because the whole purpose of the Assemblies is to protect the Faith, the Communities and the individual Bahá’ís as well.
Letter written on behalf of Shoghi Effendi, dated October 17, 1944, to an individual believer, in Lights of Guidance , no. 582

The Assembly should not, except in rare cases, intervene in marital situations without the request of at least one of the parties, even if asked to do so by relatives. However, it should make the community aware that it or its representatives are available to consult and provide guidance and that it is best that couples not wait to seek assistance until a situation has deteriorated to such an extent that either the husband or the wife is thinking of divorce or great harm has occurred.

If a situation arises in which the Assembly has reason to believe that there might be abuse, especially if there is evidence that one or more members of a family may be subject to serious physical abuse, it should refer to the Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies and contact the Office of Community Administration (community@usbnc.org).

🔗12. DIVORCE

DIVORCE ABHORRED AND DISCOURAGED

DISRUPTION OF FAMILY LIFE, DISINTEGRATION OF SOCIETY

CONDITIONS UNDER WHICH DIVORCE IS PERMISSIBLE

🔗REQUIRED STEPS FOR BAHÁ’ÍS APPLYING FOR DIVORCE

REQUEST FOR BAHÁ’Í DIVORCE

YEAR OF WAITING

Either Party May Apply without Consent of the Other

Physical Separation Required to Begin Year of Waiting

Year of Waiting Required Even in Cases of Proven Adultery

ACTIONS THAT VOID A YEAR OF WAITING

Sexual Relations between Spouses

Cohabitation

Marriage to New Partner during Year of Waiting

VIOLATIONS THAT DO NOT VOID A YEAR OF WAITING

CONDITIONS UNDER WHICH A YEAR OF WAITING IS NOT REQUIRED

Ignorance of Law

Divorce Began before Enrollment as Bahá’í

Bahá’í without Administrative Privileges

Annulment

🔗DUTIES OF THE ASSEMBLY UPON RECEIPT OF APPLICATION FOR DIVORCE

SHOULD NOT INTERVENE WITHOUT COMPELLING REASONS

OBLIGED TO CONSIDER APPLICATION FOR YEAR OF WAITING

INITIAL MEETING WHEN ONE OR BOTH SPOUSES SEEK A YEAR OF WAITING

Confidentiality Is of Utmost Importance

Screen for Domestic Abuse

Meet Separately with Each Spouse

PERIODIC MEETINGS WITH THE COUPLE

DUTY TO INVESTIGATE AND TRY TO RECONCILE COUPLE

May Suggest Counseling

SETTING DATE FOR BEGINNING OF YEAR OF WAITING

Back-Dating Year of Waiting

Cannot Shorten Period of Waiting

ROLE OF ASSEMBLY DURING YEAR OF WAITING

JURISDICTION

Transfer of Jurisdiction to a Different Assembly

🔗RESPONSIBILITIES OF COUPLE DURING YEAR OF WAITING

ACTIVELY SEEK RECONCILIATION

CONSIDER EFFECTS OF DIVORCE ON CHILDREN, FAMILY, AND COMMUNITY

CONTINUE FINANCIAL SUPPORT DURING YEAR OF WAITING

DATING DURING YEAR OF WAITING CONTRARY TO SPIRIT OF BAHÁ’Í TEACHINGS

BELIEVERS NOT FREE TO REMARRY BEFORE BAHÁ’Í DIVORCE IS GRANTED

Should Not Enter into New Marriage Plans Prior to Bahá’í Divorce

🔗RECONCILIATION

RECONCILIATION BEFORE BOTH CIVIL DIVORCE AND END OF YEAR OF WAITING

RECONCILIATION BEFORE CIVIL DIVORCE BUT AFTER END OF YEAR OF WAITING

RECONCILIATION AFTER CIVIL DIVORCE BUT BEFORE END OF YEAR OF WAITING

If Non-Bahá’í Partner Obtains Civil Divorce

RECONCILIATION AFTER BOTH CIVIL DIVORCE AND END OF YEAR OF WAITING

🔗RELATIONSHIP OF CIVIL DIVORCE TO BAHÁ’Í DIVORCE

CIVIL DIVORCE NECESSARY TO GIVE LEGAL SANCTION TO DIVORCE

INITIATION OF CIVIL DIVORCE DURING YEAR OF WAITING

DIVORCE AGREEMENT, CHILD SUPPORT, AND CUSTODY

States Retain Exclusive Legal Jurisdiction over Divorce and Related Matters

Function of Assembly Is Advisory with Regard to Divorce Agreements

Custody of Children

Financial Support

OBEDIENCE TO THE CIVIL DIVORCE DECREE

ASSEMBLY SHOULD NOT BE INVOLVED IN MATTERS PENDING IN CIVIL COURTS

DIVORCE OF COUPLE WHOSE MARRIAGE IS VALID UNDER BAHÁ’Í LAW BUT NOT CIVIL LAW

🔗ASSEMBLY’S DUTIES WHEN GRANTING A BAHÁ’Í DIVORCE

OBTAINING PROOF THAT CIVIL DIVORCE HAS BEEN FINALIZED

NO AUTHORITY TO WITHHOLD BAHÁ’Í DIVORCE ONCE REQUIREMENTS MET

NOT WITHIN DISCRETION OF PARTIES TO EXTEND YEAR OF WAITING

NOT IN SPIRIT OF FAITH FOR ONE PARTY TO INTERFERE WITH CIVIL DIVORCE

DATE ON WHICH BAHÁ’Í DIVORCE SHOULD BE GRANTED

REPORTING YEAR OF WAITING AND BAHÁ’Í DIVORCE TO NATIONAL ASSEMBLY

12. DIVORCE

🔗DIVORCE ABHORRED AND DISCOURAGED

Truly, the Lord loveth union and harmony and abhorreth separation and divorce. Bahá’u’lláh, Kitáb-i-Aqdas , par. 70

My heart was saddened to learn that those two respected persons, who were even as one soul, should now be separated and their affection turned into estrangement. Although divorce is permissible, yet it is strongly abhorred and condemned in the sight of God. Divorce may only take place when no alternative is left, when the two parties feel aversion for each other and are in torment….

If divorce taketh place, the spiritual love and affection between you should increase, and ye should become like a brother and a sister.

‘Abdul-Bahá, Additional Tablets, Extracts and Talks

Othou dear handmaid of God! Render thanks unto God that the means of reconciliation and fellowship with thine esteemed spouse have been established. The news of thy return to Mr. … hath made me exceedingly happy, for in the sight of God naught is more beloved than harmony and concord, while nothing is more abhorrent than estrangement and separation. Praised be God that love and harmony have been re-established between you. I was deeply gladdened.

The Bahá’í attitude is that marriage is a very serious and sacred relationship and divorce a last resort to be avoided if humanly possible.
Letter written on behalf of Shoghi Effendi, dated August 10, 1945, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages, a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 51

Divorce should be avoided most strictly by the believers, and only under rare and urgent circumstances be resorted to. Modern society is criminally lax as to the sacred nature of marriage, and the believers must combat this trend assiduously.
Letter written on behalf of Shoghi Effendi, dated January 5, 1948, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages, a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 56

Bahá’u’lláh, as you have mentioned, abhors divorce, and therefore the Bahá’ís should do their utmost to preserve their marriage which is a divinely ordained institution. But, as divorce is not prohibited in the Faith, and as it is a personal matter, the Universal House of Justice does not wish to interfere in such cases.
Letter written on behalf of the Universal House of Justice, dated October 4, 1978, quoted in a letter from the Universal House of Justice, dated May 17, 1988, to a National Spiritual Assembly

🔗DISRUPTION OF FAMILY LIFE, DISINTEGRATION OF SOCIETY

Regarding the Bahá’í teachings on divorce. While the latter has been made permissible by Bahá’u’lláh yet He has strongly discouraged its practice, for if not checked and seriously controlled it leads gradually to the disruption of family life and to the disintegration of society.

Letter from Shoghi Effendi, dated November 16, 1936, to an individual believer, in The Compilation of Compilations, Vol. I , no. 534

There is no doubt about it that the believers in America, probably unconsciously influenced by the extremely lax morals prevalent and the flippant attitude towards divorce which seems to be increasingly prevailing, do not take divorce seriously enough and do not seem to grasp the fact that although Bahá’u’lláh has permitted it, He has only permitted it as a last resort and strongly condemns it.

The presence of children, as a factor in divorce, cannot be ignored, for surely it places an even greater weight of moral responsibility on the man and wife in considering such a step. Divorce under such circumstances no longer just concerns them and their desires and feelings but also concerns the children’s entire future and their own attitude towards marriage.

Letter dated written on behalf of Shoghi Effendi, December 19, 1947, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages, a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 55

🔗CONDITIONS UNDER WHICH DIVORCE IS PERMISSIBLE

Divorce may only take place when no alternative is left, when the two parties feel aversion for each other and are in torment. Now, if such is the case, perform the divorce. However, after divorce is decided upon, ye must wait for one year for it to be effected. Should affection be renewed during this year of separation, it would be highly pleasing….

If divorce taketh place, the spiritual love and affection between you should increase, and ye should become like a brother and sister.

‘Abdul-Bahá, Additional Tablets, Extracts and Talks

In the strict legal sense there are no “grounds” for a Bahá’í divorce. No question of misbehavior of either party is involved and the only condition under which a Bahá’í divorce may be considered is the irreconcilable antipathy of the parties.

Letter from the Universal House of Justice, dated May 24, 1972, to a National Spiritual Assembly

There are no specific “grounds” for Bahá’í divorce such as there are in some codes of civil law. As you know, a Bahá’í is expected to make a supreme effort to preserve a marriage, but divorce is permitted in Bahá’í law, and in a certain situation, it may be the only solution. A believer should consider the possibility of divorce only if the situation is intolerable and he or she has a strong aversion to being married to the other partner. Whether your situation is one in which you feel you are justified in applying for divorce is a decision only you can make in light of prayerful consideration of the factors involved and the advice of legal and other professionals.
Letter written on behalf of the Universal House of Justice, dated August 18, 2014, to an individual believer

Bahá’ís should be profoundly aware of the sanctity of marriage and should strive to make their marriages an eternal bond of unity and harmony. This requires effort and sacrifice and wisdom and self-abnegation. A Bahá’í should consider the possibility of divorce only if the situation is intolerable and he or she has a strong aversion to being married to the other partner. This is the standard held up to the individual. It is not a law, but an exhortation. It is a goal to which we should strive.
Letter written on behalf of the Universal House of Justice, dated November 3, 1982, to an individual believer, in Lights of Guidance , no. 1303

Irreconcilable antipathy arising between the parties to a marriage is not merely a lack of love for one’s spouse but an antipathy which cannot be resolved. It is for the Spiritual Assembly to decide whether this condition exists before it sets the date for the beginning of the year of waiting, and this it may do on the application of one of the parties. It is not affected by the other party’s not wishing to apply for a divorce.
Letter written on behalf of the Universal House of Justice, dated July 12, 1979, to an individual believer, in To Set the World in Order:

Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice

(August 2023), no. 66

It can be seen, therefore, that “aversion” is not a specific legal term that needs to be defined. Indeed a number of other terms are used in describing the situation that can lead to divorce in Bahá’í law, such as “antipathy,” “resentment,” “estrangement,” “impossibility of establishing harmony,” and “irreconcilability.” The texts, however, point out that divorce is strongly condemned, should be viewed as “a last resort” when “rare and urgent circumstances” exist, and that the partner who is the “cause of divorce” will “unquestionably” become the “victim of formidable calamities.”
Letter written on behalf of the Universal House of Justice, dated November 3, 1982, to an individual believer, in Lights of Guidance , no. 1305

Now the friends in America must live and conduct themselves in this way. They must strictly refrain from divorce unless something ariseth which compelleth them to separate because of their aversion for each other, in that case with the knowledge of the Spiritual Assembly they may decide to separate. They must then be patient and wait one complete year. If during this year, harmony is not re-established between them, then their divorce may be realized. It should not happen that upon the occurrence of a slight friction or displeasure between husband and wife, the husband would think of union with some other woman, or, God forbid, the wife also think of another husband. This is contrary to the standard of heavenly value and true chastity. The friends of God must so live and conduct themselves, and evince such excellence of character and conduct, as to make others astonished. The love between husband and wife must not be purely physical, nay, rather, it must be spiritual and heavenly. These two souls should be considered as one soul. How difficult it would be to divide a single soul! Nay, great would be the difficulty!

... the foundation of the Kingdom of God is based upon harmony and love, oneness, relationship and union, not upon differences, especially between husband and wife. If one of these two becomes the cause of divorce, that one will unquestionably fall into great difficulties, will become the victim of formidable calamities and experience deep remorse.

‘Abdu'l-Bahá, from a Tablet—translated from the Persian, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 44

In cases of domestic violence, ensuring the safety of all the members of the family takes precedence over attempting a reconciliation, even when there is some trace of affection between the abuser and the victim. All such cases should be reported as soon as possible to the Office of Community Administration at the Bahá’í National Center, which can be reached by email at community@usbnc.org or by telephone at (847) 733-3485.

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗REQUIRED STEPS FOR BAHÁ’ÍS APPLYING FOR DIVORCE REQUEST FOR BAHÁ’Í DIVORCE

[I] t is necessary that Bahá'ís who intend to divorce be aware that they must consult with their Local or National Assembly, that basically a year of waiting must ensue before divorce can be effected, and that the Assembly has certain responsibilities toward the couple concerned about which they will be informed through consultation with the Assembly.
The Universal House of Justice, from a letter dated April 16, 1967, to a National Spiritual Assembly, in Lights of Guidance , no. 1317

When it has been concluded that a marriage can no longer be saved, a Bahá’í may apply to the Local Spiritual Assembly for a divorce, even if his or her spouse does not cooperate. Further, there are circumstances in which it would be permissible for a Bahá’í to expedite a civil divorce as a matter of protection, even while abiding by the spirit of the year of patience. It would, of course, be necessary for one affected by any such circumstance to consult with his or her Local or National Spiritual Assembly. If no Local Assembly exists in your community, you may seek the assistance of an Assembly nearby.
Letter written on behalf of the Universal House of Justice, dated August 18, 2014, to an individual believer

The procedure, briefly, is that when a Spiritual Assembly receives an application for divorce its first duty is to try to reconcile the couple. When it determines that this is not possible, it should then set the date of the beginning of the year of waiting.
Letter written on behalf of the Universal House of Justice, dated September 11, 1986, to a National Spiritual Assembly, in Lights of Guidance , no. 1320

When a believer experiencing marital difficulties resides in an area without a Local Assembly or when he or she has reasons to hesitate approaching his or her own Local Assembly, he or she should contact the Office of Community Administration for guidance, which can be reached by email at community@usbnc.org or by telephone at (847) 733-3485.

🔗YEAR OF WAITING

Although divorce is permissible, yet it is strongly abhorred and condemned in the sight of God. Divorce may only take place when no alternative is left…. Now, if such is the case, perform the divorce. However, after divorce is decided upon, ye must wait for one year for it to be effected. Should affection be renewed during this year of separation, it would be highly pleasing.

‘Abdu’l-Bahá, Additional Tablets, Extracts and Talks

It is understood that two Bahá’ís who reach the point of strain where they feel a divorce is necessary need time to cool down and reflect, which is, of course, the purpose of the year of waiting.
Letter written on behalf of the Universal House of Justice, dated August 3, 1981, to a National Spiritual Assembly

For the couple themselves, the year of waiting provides a possibility for each party patiently and independently to assess their situation at a distance removed from the aggravating interferences of close proximity and to devise the measures of a fresh approach towards mending the strained relationship. There have been many instances in which a couple has, through a consecrated and determined effort, aided by the power of prayer and the advice of experts, succeeded in overcoming seemingly insuperable obstacles to their reconciliation and in reconstructing a strong foundation for their marriage. There are also innumerable examples of individuals who have been able to effect drastic and enduring changes in their behaviour, through drawing on the spiritual powers available by the bounty of God….

It is clear then that, in the Bahá’í Faith, divorce is strongly discouraged and should be resorted to only when a prolonged effort to effect reconciliation has been unsuccessful. However, it should also be noted that the fact that Bahá’u’lláh has permitted divorce is, no doubt, an indication that in certain circumstances it is unavoidable. In other words, it is permissible when an irreconcilable antipathy exists between the two parties to a marriage.
Letter written on behalf of the Universal House of Justice, dated September 2, 1996, to an individual believer

The date for the beginning of the year of waiting having been fixed, it is the obligation of the parties to make every effort to reconcile their differences and to try to preserve the marriage. The Spiritual Assembly has the obligation to offer them every assistance in this regard….
Letter written on behalf of the Universal House of Justice, dated July 12, 1979, to an individual believer, in To Set the World in Order:

Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice

(August 2023), no. 66

With regard to the question of Bahá’í divorce, the year of separation is necessary even though the non- Bahá’í partner to the marriage is the one instituting the divorce proceedings.
Letter written on behalf of the Universal House of Justice, dated January 28, 1966, to a National Spiritual Assembly

As regards Bahá’í divorce as mentioned in your letter of June 12th: Bahá’ís (whether one party or both are believers) should follow the Bahá’í law of divorce, i.e., one year of waiting, and not neglect this divinely given law. Whether they were Bahá’ís when married or not has nothing to do with it.
Letter written on behalf of Shoghi Effendi, dated June 12, 1952, to a National Spiritual Assembly, in Lights of Guidance , no. 1314

In reply to your letter of ... requesting clarification about the use of the phrases “year of waiting” and “year of patience,” the Universal House of Justice has instructed us to say that while it is preferable to use “year of waiting,” either phrase can be used.
Letter written on behalf of the Universal House of Justice, dated February 9, 1982, to a National Spiritual Assembly

In some cases, it may be immediately apparent that reconciliation is not possible, at least at that time. This is especially true in cases of domestic violence where the safety of all members of the household should take precedence over attempting a reconciliation. If one party is firm that he or she is not willing to attempt a reconciliation, the Assembly should not be insistent other than to point out the spiritual guidance regarding the sanctity of marriage and the spiritual responsibility incumbent upon each spouse to prevent the loss of the marriage. Even though one or both parties may not be interested in reconciliation when the marital problems are first brought to the Assembly, these attitudes might change during the course of the separation, making reconciliation ultimately possible.

Required Steps for Bahá’ís Applying for Divorce — Violations that Do Not Void a Year of Waiting — Ch. 12

Required Steps for Bahá’ís Applying for Divorce — Conditions under which Year of Waiting Not Required — Ch. 12 Duties of the Assembly upon Receipt of Application for Divorce — Initial Meeting When One or Both Spouses Seek a Year of Waiting — Ch. 12 Duties of the Assembly upon Receipt of Application for Divorce — Setting Date for Beginning of Year of Waiting —

Ch. 12 Duties of the Assembly upon Receipt of Application for Divorce — Role of Assembly during Year of Waiting — Ch. 12 Responsibilities of Couple during Year of Waiting — Continue Financial Support during Year of Waiting — Ch. 12 Responsibilities of Couple during Year of Waiting — Dating during Year of Waiting Contrary to Spirit of Bahá’í

Teachings — Ch. 12 Assembly’s Duties When Granting a Bahá’í Divorce — Not within Discretion of Parties to Extend Year of Waiting —

Ch. 12 Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

We must point out that immediately an application is received by a Bahá’í Institution for setting the date of a year of waiting prior to divorce, it is the duty of that Institution to examine the application completely and impartially and do its utmost to effect a reconciliation between the parties. Either party may apply for the year of waiting without the consent of the other.
Letter written on behalf of the Universal House of Justice, dated November 23, 1970, to a National Spiritual Assembly

🔗Physical Separation Required to Begin Year of Waiting

The Bahá’í law requires that the parties separate for one full year before the divorce may be realized. This contemplates complete physical separation in the sense that they should not reside in the same dwelling.
The Universal House of Justice, from a letter dated April 23, 1964, to a National Spiritual Assembly

The couple must realize that the year of patience cannot begin to run unless and until they are living apart, and it is for them to decide between them which will leave the home.
The Universal House of Justice, from a letter dated December 2, 1965, to a National Spiritual Assembly

Regarding the question of voiding the year of waiting should a couple share a common residence for one or two nights when the residence belongs to a third party, the House of Justice does not wish to make a ruling on such a general basis. In the case you mention involving temporary residence in the home of the parents of one of the parties who are in a year of waiting, the House of Justice suggests you try to verify whether or not the purpose of the year of waiting has been preserved and if satisfied this is so, make your decision accordingly.
Letter written on behalf of the Universal House of Justice, dated August 2, 1981, to a National Spiritual Assembly

In many cases, the couple may find that, even though they do not wish to remain married, they cannot live apart for a variety of practical reasons, especially for financial reasons. Despite these hardships, the year of waiting cannot begin until there is a physical separation. If the couple makes arrangements to live apart within the same building, the Assembly must approve those arrangements, which must create a clear separation. An example would be for one spouse to live in a basement apartment with a separate entrance. Questions about this should be directed to the Office of Community Administration, which can be reached by email at community@usbnc.org or by telephone at (847) 733-3485.

🔗Year of Waiting Required Even in Cases of Proven Adultery

There is a Tablet from ‘Abdu’l-Bahá which states that the year of waiting is waived in the case of an unfaithful wife. This aspect of the Bahá’í law of divorce, however, will need elucidation and supplementary legislation by the Universal House of Justice. Therefore, at the present time, in divorce cases such as the one you cited, the husband must still observe the year of waiting, which involves payment of the wife’s expenses during this period.
The Universal House of Justice, from a letter dated June 17, 1987, to a National Spiritual Assembly

The provisions of the Tablet of ‘Abdu’l-Bahá regarding exemption from the year of waiting because of infidelity applies to both husband and wife. In a letter written on behalf of the Universal House of Justice to an individual believer dated 28 April 1974, which is also included in the newly released compilation on the subject of women the following is stated:

It is apparent from the Guardian’s writings that where Bahá’u’lláh has expressed a law as between a man and a woman it applies, mutatis mutandis, between a woman and a man unless the context should make this impossible.

This aspect of the Bahá’í law of divorce, however, will need elucidation and supplementary legislation by the House of Justice. Therefore, at the present time, the year of waiting must be observed when adultery on the part of either party is proven.
The Universal House of Justice, from a letter dated February 11, 1986, to a National Spiritual Assembly

🔗ACTIONS THAT VOID A YEAR OF WAITING

🔗Sexual Relations between Spouses

If intercourse between husband and wife takes place during the year of waiting, a new year must be set by the Spiritual Assembly.
The Universal House of Justice, from a letter dated February 12, 1980, to a National Spiritual Assembly

🔗See also:

Reconciliation — Ch. 12

🔗Cohabitation

The parties to a divorce must live apart in separate residence during the year of waiting. Any cohabitation of the parties stops the running of the year of waiting. If thereafter a divorce is desired a new date for the beginning of a new year of waiting must be set by the Assembly.
The Universal House of Justice, from a letter dated June 20, 1977, to a National Spiritual Assembly, in Lights of Guidance , no. 1325

Reconciliation — Ch. 12

🔗Marriage to New Partner during Year of Waiting

We have your letter ... asking about the termination of the year of waiting in the event of the remarriage of the non-Bahá’í partner following a civil divorce. The need to observe the year of waiting is terminated by the marriage of the non-Bahá’í partner in such cases.
The Universal House of Justice, from a letter dated September 20, 1973, to a National Spiritual Assembly

Responsibilities of Couple during Year of Waiting — Believers Not Free to Remarry before Bahá'í Divorce Is Granted — Ch. 12

🔗VIOLATIONS THAT DO NOT VOID A YEAR OF WAITING

Violations of Bahá’í laws and moral standards during the year of waiting, other than violation of the marriage law, do not void the year of waiting. Such violations as child abuse, domestic violence, infidelity in the marriage, and sexual relations with someone other than the spouse during the year of waiting do not relieve either party of the need to observe the year of waiting and should be handled by the Assembly as separate issues.

🔗See also:

Duties of the Assembly upon Receipt of Application for Divorce — Initial Meeting When One or Both Spouses Seek a Year of Waiting — Screen for Domestic Abuse — Ch. 12

🔗CONDITIONS UNDER WHICH A YEAR OF WAITING IS NOT REQUIRED

🔗Ignorance of Law

In cases in which your Assembly has decided that the believer was ignorant of the law requiring him to have a Bahá’í divorce before marrying another, and a civil divorce has already been obtained, your Assembly may in its discretion excuse him and he would be regarded as in the same status as one who obtained a divorce before becoming a Bahá’í.
The Universal House of Justice, from a letter dated March 14, 1976, to a National Spiritual Assembly

🔗Divorce Began before Enrollment as Bahá’í

You ask about the contact who wishes to declare her faith, having already initiated legal steps to divorce her husband. As this case is already in process before her declaration she does not have to observe Bahá’í divorce law.
The Universal House of Justice, from a letter dated May 21, 1968, to a National Spiritual Assembly

🔗Bahá’í without Administrative Privileges

In the case you instance, therefore, where the Bahá’í without voting rights is being divorced from his non-Bahá’í wife, the Assembly should not take jurisdiction of the matter. He is free to obtain a civil divorce and whether or not he observes a year of waiting is a matter for his own conscience.
Letter written on behalf of the Universal House of Justice, dated April 6, 1982, to an individual believer, in Lights of Guidance , no. 207

In the case where a Bahá’í in good standing is married to a Bahá’í who has lost his or her administrative privileges, the spouse in good standing would be obliged to observe the year of waiting, except in the event that the spouse deprived of administrative privileges remarried during the year of waiting.

🔗Annulment

Regarding the annulment of marriage: There is no provision in the Aqdas regarding this matter. The House of Justice will have to legislate on it in the future. Any cases that arise at present should be decided in a way that will not conflict with the civil laws concerning marriage and annulment of marriage.
Letter written on behalf of Shoghi Effendi, dated March 28, 1943, to a National Spiritual Assembly

When reinstatement [of administrative rights] calls for a divorce or annulment of an improperly contracted marriage, no year of waiting is necessary because Bahá’í divorce is not involved. The purpose of the year of waiting is to attempt the saving of a marital relationship which was originally accepted as valid in the eyes of Bahá’ís, and is now in jeopardy.
The Universal House of Justice, from a letter dated January 27, 1969, to a National Spiritual Assembly, in Lights of Guidance , no.

We have not yet dealt with the subject of annulment of Bahá’í marriage and therefore do not wish to give any rulings at this time. Under Bahá’í law it may be possible under certain circumstances to have a Bahá’í divorce without compelling the parties to observe the year of waiting, or to annul a Bahá’í marriage.

However, we have not as yet defined the circumstances, therefore in the case you mention we leave it to the discretion of your Assembly to handle the matter as you deem advisable.
The Universal House of Justice, from a letter dated December 23, 1969, to a National Spiritual Assembly

If the marriage of a Bahá'í is legally annulled, he or she is not obliged to observe a year of waiting. It has been the position of the National Spiritual Assembly to honor annulments granted by the civil courts. In such cases, the parties are not required to complete the year of waiting. The Local Spiritual Assembly should note in its minutes the date on which the civil annulment was granted and report it to the National Assembly.

🔗DUTIES OF THE ASSEMBLY UPON RECEIPT OF APPLICATION FOR DIVORCE

When an application for divorce is made to a Spiritual Assembly its first thought and action should be to reconcile the couple and to ensure that they know the Bahá’í teachings on the matter. God willing, the Assembly will be successful and no year of waiting need be started.
Letter written on behalf of the Universal House of Justice, dated November 3, 1982, to an individual believer, in Lights of Guidance , no. 1304

When an Assembly is approached by an individual or a couple about marital problems, it is important to keep in mind that all members of the household will be effected by the disunity between the couple. This may not only include children but perhaps other relatives, such as parents, who may also reside with them. The Assembly should consider how it can lessen or heal the stressful and traumatic impact of the disunity upon all members of the family and should bear this ever in mind throughout the entire period it works with the couple.

🔗SHOULD NOT INTERVENE WITHOUT COMPELLING REASONS

If an Assembly learns that a couple has separated, it should wait to be approached by one of the parties before taking action, unless there are compelling reasons to do so such as, for example, the flagrant violation of Bahá’í standards of conduct. This is true even if the Assembly is made aware that the legal system has become involved. The Assembly should not become involved in marital problems if the matter is brought to it by a third party, including the parent of one of the spouses, unless there are compelling reasons to do so, such as grave, immediate concerns about the safety and well-being of any member of the household.

There should be no intervention into the marital affairs of individuals in a Bahá’í community unless and until the parties themselves bring a problem to the Assembly. Prior to that it is not the business of the Assembly to counsel the parties.
The Universal House of Justice, from a letter dated March 22, 1968, to a National Spiritual Assembly, in Lights of Guidance , no. 1329

The Universal House of Justice later explained that the above passage from its March 22, 1968, letter: [A]pplies when neither party has brought any problem to the Assembly. In such circumstances, unless there are reasons which would compel the Assembly to intervene, for example, where there is behavior prejudicial to the vital interests of the Faith, certainly no effort should be made on the part of the Assembly to pry into the marital affairs of any couple until the parties, or one of the parties, themselves refer to the Assembly.
Letter written on behalf of the Universal House of Justice, dated May 17, 1988, to a National Spiritual Assembly

Behaviors Subject to Sanctions — Criminal Offenses — Ch. 10

🔗OBLIGED TO CONSIDER APPLICATION FOR YEAR OF WAITING

An Assembly is obliged to consider an application for a year of waiting from either party to a marriage, whether the other party wants the divorce or not.
Letter written on behalf of the Universal House of Justice, dated July 28, 1985, to a National Spiritual Assembly, in Lights of Guidance , no. 1327

In cases where the Assembly membership includes either one or both of the parties or people closely connected to them, it may be helpful to discuss the full circumstances with the Office of Community Administration, which can be reached by email at community@usbnc.org or by telephone at (847) 733-3485. Whenever an Assembly deals with a marital problem, it is important to be even-handed and to avoid the appearance of favoring one party over the other.

🔗INITIAL MEETING WHEN ONE OR BOTH SPOUSES SEEK A YEAR OF WAITING

When a couple or one partner in a marriage approaches an Assembly or its representative(s) with the intention of starting a year of waiting, the Bahá’í teachings on divorce should be reviewed with the couple and the understanding made clear that a year of waiting is an application for Bahá'í divorce and not just a request for marital assistance. It may be pointed out that divorce, even though allowed, is generally condemned and that certain conditions must exist to justify the extreme measure of dissolving the marriage.

Assemblies are advised to ask the couple seeking a year of waiting to agree in writing not to compel the Assembly to testify or produce records in any legal proceeding regarding the matter. Forms for the couple to sign may be obtained upon request from the Office of Community Administration, which can be reached by email at community@usbnc.org and by telephone at (847) 733-3485.

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Agreement Not to Compel Testimony — Ch. 5

Duties of the Assembly upon Receipt of Application for Divorce — Duty to Investigate and Try to Reconcile Couple — Ch. 12

🔗Confidentiality Is of Utmost Importance

[E] very believer must know that he can confide a personal problem to an institution of the Faith, with the assurance that knowledge of the matter will remain confidential.
Letter written on behalf of the Universal House of Justice, dated January 1, 1984, to a National Spiritual Assembly

It is of utmost importance that all information divulged during the interview be maintained in the strictest confidence by the Assembly and its representatives, even from the other partner. Failure to do so could have serious consequences for the couple and families involved, the Assembly and the community. Surely, the trust of those they serve will be lost if the Assembly is unable to keep confidences, especially those related to the private matters of individuals and families. Furthermore, if a matter, such as divorce, is likely to be litigated in a court of law, failure to maintain strict confidentiality may have legal ramifications.

Those who assist the Assembly as its representatives are held to the same standards of strict confidentiality as its members. Both Assembly members and those who are not members but are called upon to assist the Assembly as its representatives should sign confidentiality agreements at the beginning of their service.

Basic Functions of the Local Spiritual Assembly — Assembly Meetings — First Meeting of the Newly Elected Assembly — All Members Sign Confidentiality Agreement — Ch. 4

The Local Assembly’s Relationship with the Wider Society — Legal Aspects of Local Assembly Functioning — Privileged Communications in Civil Law — Ch. 5

🔗Screen for Domestic Abuse

The concern you have expressed about the capacity of Bahá’í institutions to address the issue of domestic violence is appreciated. The institutions endeavor to be vigilant in matters regarding the protection and well-being of the community and to take appropriate action in a given situation. This is especially important in cases involving acts of domestic abuse, which are to be condemned in the strongest terms. As you no doubt appreciate, in many instances the capacity and resources of Bahá’í institutions to address complex situations are still limited, and this inevitably restricts the extent to which they can assist. It should also be borne in mind that while one of the duties of Spiritual Assemblies is to advise and aid the friends, there are practical limits to their involvement. For instance, while the serious nature of some issues such as domestic abuse naturally demands the attention of Spiritual Assemblies, there are situations in which it is necessary for believers to turn to civil authorities for assistance, since the role of Spiritual Assemblies at this stage of their development is advisory rather than adjudicatory. Nevertheless, the House of Justice considers the issue of domestic abuse as a serious matter, and a number of National Spiritual Assemblies, including, as you know, the National Assembly of the United States, have developed guidelines for use by their Local Assemblies when dealing with such cases. These local institutions strive, as their capacity permits, to implement the guidance of their National Assemblies in this regard. However, the subject is complex and has many ramifications, including legal ones, and the development of this aspect of the institutions’ functioning is an ongoing process. In general, the role of Bahá’í institutions is evolving as the range of their responsibilities widens, and the believers should remain confident that the capacities of the institutions will inevitably develop as the resources of the community expand and the experience of Bahá’í institutions increases.
Letter written on behalf of the Universal House of Justice, dated March 27, 2018, to an individual

Due to high rates of domestic violence, any time an Assembly is faced with marital problems, its representatives should routinely, without making assumptions, screen each case for signs of abuse, as the presence of abuse will change the way interviews with the individuals involved are conducted and will affect other recommendations or decisions the Assembly may have to make.

Should the Assembly or its representative(s) suspect or determine that abuse is a factor in a divorce case, they should immediately refer to Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to on how to proceed. The Assembly may also wish to consult with the Office of Community Administration, which can be reached by email at community@usbnc.org or by telephone at (847) 733-3485.

The National Assembly considers violence within a family to be a serious violation of Bahá’í standards of conduct. Whenever an Assembly finds it to be present, a report should be sent to the National Assembly.

Assembly’s Responsibility to Administer Justice — Assembly’s Responsibility to Protect the Community — Ch. 10

Behaviors Subject to Sanctions — Criminal Offenses — Assembly Must Be Careful to Conform to Civil Law — Ch. 10

Strengthening Marriage and Family Life — Local Assembly and Community Responsibilities — Ch. 11

🔗Meet Separately with Each Spouse

To facilitate screening, regardless of whether abuse is suspected, the Assembly should appoint representative(s), preferably two or three people who need not be Assembly members, to meet with the couple. The representative(s) should arrange initially to meet with each spouse separately, as each of them will probably be more forthcoming in the absence of the other. Note that if the Assembly’s representatives are not all members of the Assembly, they are nevertheless bound by the Assembly’s responsibility to maintain confidentiality.

In cases of allegations of domestic violence, the Assembly should never meet with the couple together, regardless of the outcome of the initial meeting.

Behaviors Subject to Sanctions — Criminal Offenses — Ch. 10

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗PERIODIC MEETINGS WITH THE COUPLE

After the initial meeting, the Assembly should request that its representative(s) meet with the couple periodically, either separately or together, depending on the outcome of the initial screening, the level of cooperation, and the needs of the parties. However, in cases of allegations of domestic violence, the Assembly should never meet with the couple together, regardless of the outcome of the initial meeting.

It is important that during this stressful period, all of the members of the family feel loved and supported by the institutions of the Faith and the Bahá’í community, so it may be appropriate to reach out to other members of the household as well, if the couple agrees.

🔗DUTY TO INVESTIGATE AND TRY TO RECONCILE COUPLE

Bahá’ís who apply for divorce should be so counselled and left in no doubt that it is the duty of the Spiritual Assembly concerned, according to the emphatic command of our scriptures, to do everything possible to bring about a reconciliation.
The Universal House of Justice, from a letter dated August 3, 1981, to a National Spiritual Assembly

Mr. ... ’s assumption that the date ... when he appeared before the Local Spiritual Assembly of ... is the effective date of the beginning of the year of patience is incorrect. As we said in our letter ... the beginning of the year of patience should not be set without first investigating the matter and making an effort at reconciliation.
The Universal House of Justice, from a letter dated December 23, 1966, to a National Spiritual Assembly

It is the Assembly’s responsibility to conduct its own investigation and come to a decision. Assemblies are, of course, discouraged from probing unnecessarily into details of personal lives and the examination of a divorce problem should not go beyond what is necessary to ascertain whether or not such antipathy does, indeed, exist.
Letter written on behalf of the Universal House of Justice, dated May 30, 1983, to a National Spiritual Assembly, in Lights of Guidance , no. 1319

It is important that the Assembly’s representative(s) try to meet with each spouse to explore the possibility of reconciliation. In cases of domestic violence, however, the safety of all the members of the family takes precedence over any attempt to reconcile the couple. If one of the parties is not a Bahá’í, the Assembly may extend an invitation for that person to meet with the Assembly’s representative(s), but should not pursue the issue if he or she seems to have no desire to meet.

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗May Suggest Counseling

The House of Justice advises you to continue the strenuous efforts you are making to overcome the difficulties in your marriage. It is pleased to note that you and your husband have turned to the Local Spiritual Assembly for guidance and have sought help from a Bahá’í who is a marriage counsellor. Such endeavours, when combined with a strong and determined effort, improve greatly the prospects that your marriage can be maintained. However, it must also be borne in mind that the fact that Bahá’u’lláh has permitted divorce is, no doubt, an indication that in certain circumstances it is unavoidable. If your earnest efforts to maintain your marriage do not yield the desired result, you should not be distraught.
Letter written on behalf of the Universal House of Justice, dated April 28, 1989, to an individual believer, in The Compilation of Compilations, Vol. II , no. 2345

The couple might benefit from counseling from deepened believers of sound judgment who can assist them to explore their difficulties with the use of prayer and guidance from the Bahá’í Teachings.

The Assembly may also consider whether the couple would benefit from seeing a professional marriage counselor. However, the Assembly should refrain from making referrals to specific counselors or therapists. While it may be desirable to have a counselor who is a Bahá’í, it is not possible for any Assembly to determine the quality of service that a Bahá’í counselor may provide to a particular individual or couple.

Although the Assembly may suggest that the couple would benefit from professional counseling, it cannot require that the couple obtain such assistance if they choose not to do so.

Strengthening Marriage and Family Life — Ch. 11

🔗SETTING DATE FOR BEGINNING OF YEAR OF WAITING

After meeting with the couple involved, the Assembly or its representative(s) may conclude that there is no alternative but to set the date for a year of waiting. If such is the conclusion of the Assembly’s representative(s), they should submit the appropriate recommendation to the Assembly along with whatever documentation they have to support it.

The date of the beginning of the year of waiting cannot be prior to the date on which the most recent physical separation occurred with the intent to pursue divorce. Sometimes, couples are separated for extended periods for a variety of practical reasons, such as military deployment, attending an educational program, or working in another location. The beginning of the year of waiting does not begin simply when the couple is no longer together, but when they both understand that the separation is not only practical in nature but intended to lead to an end of the marriage. Physical separation in this case includes cessation of sexual relations, so if a couple has ceased cohabiting but continues to have sexual relations, then the year cannot begin until this activity ceases. Once the beginning of the year of waiting has been established, the Assembly should confirm this date in writing with both parties.

If no reconciliation is possible, and actual repugnance is found to exist between the parties, then the Assembly may record a date which is the beginning of the year of waiting.
The Universal House of Justice, from a letter dated May 24, 1972, to a National Spiritual Assembly

When it determines that this [reconciliation] is not possible, it should then set the date of the beginning of the year of waiting. That could be the date on which the Assembly reaches the decision, unless the couple are still living together, in which case it must be postponed until they separate.
The Universal House of Justice, from a letter dated September 11, 1986, to a National Spiritual Assembly, in Lights of Guidance , no. 1320

However, if the Assembly finds that it is unable to persuade the party concerned to withdraw the application for divorce, it must conclude that, from its point of view, there appears to be an irreconcilable antipathy, and it has no alternative to setting the date for the beginning of the year of waiting.
Letter written on behalf of the Universal House of Justice, dated November 3, 1982, to an individual believer, in Lights of Guidance , no. 1304

🔗Back-Dating Year of Waiting

It is for the Local Spiritual Assembly, or the National Spiritual Assembly, as the case may be, to fix the date for the beginning of the year of patience which, in any event, cannot be earlier than the date when the parties last separated with the intention of divorce. Thus the date of the beginning of the year of patience normally commences when one of the parties notifies the Assembly that they have separated with the intention of divorce. However, the Assembly may establish the beginning of the year of patience on a prior date provided it is satisfied such prior date reflects the actual date of separation and there is a good reason for so doing.
The Universal House of Justice, from a letter dated August 26, 1965, to a National Spiritual Assembly, in Lights of Guidance , no. 1322

Whether established retroactively or not the date set for the beginning of the year of waiting cannot be prior to the last date when the couple actually separated for the purpose of obtaining a divorce.
The Universal House of Justice, from a letter dated September 26, 1972, to a National Spiritual Assembly

🔗Cannot Shorten Period of Waiting

It is not possible to shorten the period of waiting as this is a provision of the Kitáb-i-Aqdas.
The Universal House of Justice, from a letter dated July 18, 1976, to a National Spiritual Assembly, in Lights of Guidance , no. 1326

If one party marries a new partner during the year then the year of waiting is automatically terminated. However, a Bahá'í may not remarry during the year of waiting without jeopardizing his/her administrative privileges. Adultery on the part of one spouse does not shorten the period of waiting for the other.

🔗ROLE OF ASSEMBLY DURING YEAR OF WAITING

It is necessary that Bahá’ís who intend to divorce be aware that they must consult with their Local or National Assembly, that basically a year of waiting must ensue before divorce can be effected, and that the Assembly has certain responsibilities toward the couple concerned about which they will be informed through consultation with the Assembly.
The Universal House of Justice, from a letter dated April 16, 1967, to a National Spiritual Assembly, in Lights of Guidance , no. 1317

When a Spiritual Assembly receives an application for Bahá’í divorce its first duty is to try to reconcile the couple. If this is not possible, and the couple separates, further efforts at reconciliation should be made during the ensuing year.
Letter written on behalf of the Universal House of Justice, dated May 30, 1983, to a National Spiritual Assembly, in Lights of Guidance , no. 1319

In the opening paragraphs of your letter you speak of your Committee adjudicating upon divorce settlements, and the House of Justice feels that the use of the word “adjudicate” may lie at the root of some of the problems that the committee is facing. In a country...where divorce is subject to the civil law, the function of the Assembly (or its committee) in dealing with a divorce case is not primarily a matter of adjudication. Its first duty is to try to reconcile the couple. If it finds that it is unable to do this, it then sets the beginning of the year of waiting and continues, as circumstances permit and wisdom dictates, throughout the running of the year, its attempts at reconciliation.

One of the duties of the committee is to see that the requirements of Bahá’í Law governing the year of waiting are not violated––that is to say, that the two parties live apart and that proper provisions are made for the financial support of the wife and children. As you will see from the enclosures, this is a matter that needs to be considered for each case on its own merits. If the matter can be amicably arranged between the parties, well and good. If not, the basic principle of Bahá’í Law is that the husband is responsible for the support of his wife and children so long as they are married; that is until the granting of the divorce. In a particular case, however, it may have been the wife who was the bread-winner of the family or both the husband and wife may have been earning income. The Assembly should not ignore such specific situations and change them merely because a year of waiting is running. The application of these principles should not be in the form of an adjudication which the Assembly will require the couple to accept, but as a basis for an arrangement which the couple will amicably agree to and present to the Court for endorsement. If the Assembly is unable to get the couple to agree, it should leave the matter to the civil court.
Letter written on behalf of the Universal House of Justice, dated February 24, 1983, to a National Spiritual Assembly, in Lights of Guidance , no. 1323

Your email letter dated…, describing difficulties you faced in your marriage and divorce and raising a number of questions about the application of Bahá’í divorce law and related issues, was received by the Universal House of Justice, which has asked us to convey the following.

… As you no doubt appreciate, in many instances the capacity and resources of Bahá’í institutions to address complex situations are still limited, and this inevitably restricts the extent to which they can assist. It should also be borne in mind that while one of the duties of Spiritual Assemblies is to advise and aid the friends, there are practical limits to their involvement. For instance, while the serious nature of some issues such as domestic abuse naturally demands the attention of Spiritual Assemblies, there are situations in which it is necessary for believers to turn to civil authorities for assistance, since the role of Spiritual Assemblies at this stage of their development is advisory rather than adjudicatory. … In general, the role of Bahá’í institutions is evolving as the range of their responsibilities widens, and the believers should remain confident that the capacities of the institutions will inevitably develop as the resources of the community expand and the experience of Bahá’í institutions increases.

With respect to your request for guidance on the financial obligations of a husband to his wife during the year of waiting, in principle, it is the husband’s responsibility to provide financial support to the wife during this period, but each case should be considered by the Spiritual Assembly on its own merits. Obviously, there will be situations when both spouses earn income or when the wife is the financial supporter of the family; these factors should not be ignored. The function of the Spiritual Assembly is to assist the couple in reaching an amicable decision as to adequate financial support. If the efforts of the Assembly are of no avail, then the matter must be left to the civil court to decide. This is because a Bahá’í couple in the United States who are obtaining a divorce must, in addition to the Bahá’í divorce, obtain a civil divorce, and the civil divorce decree will usually cover all such matters as division of property, provision of support, and custody of children.

Given the principles discussed above about the interaction between Bahá’í and civil law, an Assembly has to take care that any decision it renders does not contravene the rights which either of the parties may be entitled to under civil law.
Letter written on behalf of the Universal House of Justice, dated March 27, 2018, to an individual

Even when the Assembly finds it necessary to establish a year of waiting, it will wish, through its representatives, to consult periodically with the parties and do all it can to encourage their reconciliation or at least promote a harmonious outcome for their divorce. The parties need to be reminded that during this period they must continue to exercise Bahá’í virtues in their dealings with their estranged spouse including kindness, forgiveness, patience, generosity, and a sin-covering eye. This is also a stressful period during which the entire family should continuously feel enveloped by the love the Assembly and the Bahá’í community.

The Assembly may also wish to remind the parties that the civil divorce system tends to be adversarial and that the Assembly may be able to assist the parties to come to an amicable agreement on matters of property distribution, child custody, and support in order to mitigate the divisive effects of the civil divorce process. However, when offering to assist in this way, the Assembly should take into consideration the degree to which the parties are willing to cooperate, and should ensure that they understand and accept the Assembly’s advisory role, as further described in the “Divorce Agreement, Child Support, and Custody” section below.

Additionally, the Assembly may wish to remind the parties, if they choose to hire attorneys to settle their affairs, of their responsibility to ensure that the legal actions their attorneys take on their behalf are in keeping with Bahá’í moral standards. This can greatly assist to secure a more amicable outcome to the divorce proceedings, and help protect any children involved, as well as the Bahá'í community, from the traumatic effects of a more adversarial approach. It is also important that Bahá’í litigants be forthcoming with information, honest, generous when negotiating, and adhere to the judgment of the court. It would be a violation of the spirit of the Faith for a Bahá’í to use the courts to achieve unworthy or inappropriate ends contrary to the teachings of the Faith, such as vengeance or creating hardships for the other party.

Should either or both parties prove uncooperative, the Assembly should not allow the matter to consume an undue amount of its time. In such cases, the parties should be advised to resolve matters through the civil courts. In rare cases, if the Assembly perceives that one party’s actions in using the legal system are having dire consequences for the other party such that they violate of the spirit and teachings of the Faith, it should report the matter to the Office of Community Administration, which can be reached by email at community@usbnc.org or by telephone at (847) 733-3485.

Responsibilities of Couple during Year of Waiting — Continue Financial Support during Year of Waiting — Ch. 12

Relationship of Civil Divorce to Bahá’í Divorce — Divorce Agreement, Child Support, and Custody — Ch. 12

🔗JURISDICTION

Jurisdiction to decide on matters of personal status rests with the Assembly in whose area the individual believer currently resides. Thus the Local Spiritual Assembly of the place where Mr. ... now resides, ... has jurisdiction to entertain an application for a Bahá’í divorce and to fix the date for the beginning of the year of waiting.
The Universal House of Justice, from a letter dated May 14, 1978, to a National Spiritual Assembly

Bahá’ís who do not live under the jurisdiction of a Local Spiritual Assembly are free to seek the assistance of any neighboring Assembly. Indeed, Assemblies are encouraged to assist those who do not live under the jurisdiction of an Assembly when requested to do so. Once the year of waiting has begun, however, jurisdiction for the year of waiting should be retained by the Assembly that established it. When questions regarding jurisdiction arise, the Office of Community Administration should be consulted, which can be reached by email at community@usbnc.org or by telephone at (847) 733-3485.

If one or both partners move out of the jurisdiction during the year of waiting, it is preferable for the Assembly that initially counseled the couple to retain responsibility for the case. In those cases where both parties have left the jurisdiction, the advice of the Office of Community Administration should be sought.

If one party moves to another Bahá’í locality, that Assembly should assume responsibility for spiritually guiding and assisting that believer during the remainder of the year of waiting even though it does not have responsibility for the Bahá’í divorce and issues arising from it.

🔗Transfer of Jurisdiction to a Different Assembly

From time to time, a case arises where, for compelling reasons, it may be deemed advisable for an individual to take a specific problem to a Local Spiritual Assembly other than his/her own. In such instances, the National Spiritual Assembly has permitted jurisdiction to be transferred on the condition that the believer has his/her Local Assembly’s permission to go to another Assembly and the other Assembly is willing to take on the case. Before this decision is made, please contact the Office of Community Administration, which can be reached by email at community@usbnc.org or by telephone at (847) 733-3485. Sometimes a believer may have a valid reason for not wishing to disclose to his/her own Assembly why a transfer of jurisdiction is being requested or may not even wish his/her Assembly to know that he/she is experiencing marital difficulties. In such cases, the believer should first contact the Office of Community Administration before approaching another Assembly.

🔗RESPONSIBILITIES OF COUPLE DURING YEAR OF WAITING ACTIVELY SEEK RECONCILIATION

It is for you, and for Mr. … as well, to ponder carefully over the spiritual implications which any act of divorce on either part would involve, and strengthened by the power of faith and confident in the blessing which strict adherence to the principles and laws of Bahá’u’lláh is bound to confer upon every one of His faithful followers, to make a fresh resolve to solve your common difficulties and to restore the harmony, peace and happiness of your family life.
Letter written on behalf of Shoghi Effendi, dated September 11, 1938, to an individual believer, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal

House of Justice (August 2023), no. 47

The Guardian has received your letter … and has learned with deep concern of your family difficulties and troubles. He wishes me to assure you of his fervent prayers on your behalf and on behalf of your dear ones at home, that you may be guided and assisted from on High to compose your differences and to restore complete harmony and fellowship in your midst. While he would urge you to make any sacrifice in order to bring about unity in your family, he wishes you not to feel discouraged if your endeavours do not yield any immediate fruit. You should do your part with absolute faith that in doing so you are fulfilling your duty as a Bahá’í. The rest is assuredly in God’s hand.
Letter written on behalf of Shoghi Effendi, dated July 23, 1937, to an individual believer, in To Set the World in Order: Building and Preserving Strong Marriages , a Compilation Prepared by the Research Department of the Universal House of Justice (August 2023), no. 46

During the year the couple have the responsibility of attempting to reconcile their difference.
The Universal House of Justice, from a letter dated November 3, 1982, to an individual believer, in Lights of Guidance , no. 1304

It is always the hope that, during the year of patience, affection between the couple will recur and that divorce will not be necessary.
Letter written on behalf of the Universal House of Justice, dated February 15, 1973, to a National Spiritual Assembly, in Lights of Guidance , no. 1318

Required Steps for Bahá’ís Applying for Divorce — Year of Waiting — Ch. 12

Duties of the Assembly upon Receipt of Application for Divorce — Duty to Investigate and Try to Reconcile Couple — Ch. 12

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗CONSIDER EFFECTS OF DIVORCE ON CHILDREN, FAMILY, AND COMMUNITY

Regarding the Bahá'í teachings on divorce. While the latter has been made permissible by Bahá’u’lláh yet he has strongly discouraged its practice, for if not checked and seriously controlled it leads gradually to the disruption of family life and to the disintegration of society.
Letter written on behalf of Shoghi Effendi, dated November 16, 1936, to an individual believer, in The Compilation of Compilations,

Vol. I , no. 534

He was very sorry to hear that you and your husband are still so unhappy together. It is always a source of sorrow in life when married people cannot get on well together, but the Guardian feels that you and your husband, in contemplating divorce, should think of the future of your children and how this major step on your part will influence their lives and happiness.
Letter written on behalf of Shoghi Effendi, November 16, 1945, to an individual believer, in The Compilation of Compilations, Vol. I , no. 541

Vol. II , no. 2327

He feels that you should by all means make every effort to hold your marriage together, especially for the sake of your children, who, like all children of divorced parents, cannot but suffer from conflicting loyalties, for they are deprived of the blessing of a father and mother in one home, to look after their interests and love them jointly.

Now that you realize that your husband is ill, you should be able to reconcile yourself to the difficulties you have faced with him emotionally, and not take an unforgiving attitude, however much you may suffer.

We know that Bahá’u’lláh has very strongly frowned upon divorce; and it is really incumbent upon the Bahá’ís to make almost a superhuman effort not to allow a Bahá’í marriage to be dissolved.
Letter written on behalf of Shoghi Effendi, dated March 6, 1953, to an individual believer, in The Compilation of Compilations, Vol. II , no. 2331

🔗CONTINUE FINANCIAL SUPPORT DURING YEAR OF WAITING

The House of Justice views it as a basic principle of Bahá’í law that the husband is responsible for the support of his wife and children as long as they are married, i.e., until the granting of a divorce. There may be particular circumstances in which the wife is the bread-winner of the family, or both husband and wife are earning income; such situations should not be ignored, or changed merely because the couple is in a year of waiting.
Letter written on behalf of the Universal House of Justice, dated February 24, 1983, to a National Spiritual Assembly, in Lights of Guidance , no. 1323

The House of Justice wrote to another National Assembly on 5 April 1970 as follows: The only provision of Bahá’í law regarding the support of the wife is that which makes the husband responsible for her support during the year of waiting. This does not mean, however, that further support is prohibited; all such matters will require legislation in the future. At the present time it is the responsibility of the Assembly to arrange an amicable and just financial settlement between the couple, and any such arrangement must, obviously, take into consideration the financial situation of both parties and their relative responsibilities.

While it is obvious that the Assembly should encourage the husband to honour his Bahá’í responsibilities in paying the required support money, matters of support may be covered by the civil courts when a civil divorce is applied for and, in such a case, the wife would, of course, be able to invoke whatever civil remedy is available.
Letter written on behalf of the Universal House of Justice, dated February 6, 1978, to a National Spiritual Assembly, in Lights of Guidance , no. 1337

[M s.]… reports that during her year of patience she did not receive .. financial support as suggested by the National Spiritual Assembly… and as encouraged by your Assembly. Kindly continue to advise…of his spiritual obligation to adhere to the law in the Kitab-i-Aqdas regarding the provision of support to his wife during the year of waiting. If you find that…has acted unjustly and with callous disregard for Bahá’í law and your Assembly’s instructions in this matter, you may consider applying administrative sanctions.
Letter written on behalf of the Universal House of Justice, dated January 9, 2011 to a National Spiritual Assembly

It would, therefore, be contrary to Bahá’í principles to implement Bahá’í law in a way that would contravene the provisions of civil law.… With respect to your request for guidance on the financial obligations of a husband to his wife during the year of waiting, in principle, it is the husband’s responsibility to provide financial support to the wife during this period, but each case should be considered by the Spiritual Assembly on its own merits. Obviously, there will be situations when both spouses earn income or when the wife is the financial supporter of the family; these factors should not be ignored. The function of the Spiritual Assembly is to assist the couple in reaching an amicable decision as to adequate financial support. If the efforts of the Assembly are of no avail, then the matter must be left to the civil court to decide. This is because a Bahá’í couple in the United States who are obtaining a divorce must, in addition to the Bahá’í divorce, obtain a civil divorce, and the civil divorce decree will usually cover all such matters as division of property, provision of support, and custody of children. Given the principles discussed above about the interaction between Bahá’í and civil law, an Assembly has to take care that any decision it renders does not contravene the rights which either of the parties may be entitled to under civil law.
Letter written on behalf of the Universal House of Justice, dated March 27, 2018, to an individual

Should a party ordered by a civil court to provide support for minor children and/or for his/her spouse willfully refuse to carry out this obligation despite admonishments from the Assembly overseeing the year of waiting, the matter can be brought to the National Spiritual Assembly for further consideration and the possible imposition of sanctions. This is especially true when such a dereliction of responsibility results in undue hardship to those whom he/she has a duty to support.

Relationship of Civil Divorce to Bahá’í Divorce — Divorce Agreement, Child Support and Custody — Financial Support — Ch. 12

🔗DATING DURING YEAR OF WAITING CONTRARY TO SPIRIT OF BAHÁ’Í TEACHINGS

It is always the hope that, during the year of patience, affection between the couple will recur and that divorce will not be necessary. Therefore, although normal social relationships between each of the partners and members of both sexes are permissible, it is quite contrary to the spirit of the teachings for either party to be courting a new partner during the year of waiting. This should be made clear to the couple if necessary and they should be exhorted to conduct themselves as Bahá’ís. However, this is not an area in which the Assembly should resort to sanctions if either or both of the pair disregard this principle. Naturally, if one of the parties conducts himself or herself in a way that is blatantly or flagrantly immoral the matter should be handled as any other similar case would be.
The Universal House of Justice, from a letter dated February 15, 1973, to a National Spiritual Assembly, in Lights of Guidance , no. 1318

The year of waiting is not the time for either of the parties to be looking for a new marriage partner. Their efforts should be directed to the preservation of the existing marriage.
The Universal House of Justice, from a letter dated July 12, 1979, to an individual believer

Concerning the permissibility of dating once the year of waiting is completed, but before the civil divorce has been granted, the Universal House of Justice has written: It is important to note that while more than one calendar year may have elapsed since the year of waiting was established by the Local Spiritual Assembly, it is contrary to Bahá'í principles for the Bahá'í law to be implemented in a way that would contravene the provisions of the civil law; thus, the granting of a Bahá'í divorce is held in suspense following the end of the year of waiting until a civil divorce is obtained. In answer to your specific question, it would not be in keeping with the spirit of Bahá'í law for either of the parties to be dating, in the sense of courtship, while the divorce is still pending.
Letter written on behalf of the Universal House of Justice, dated November 9, 1995, to an individual believer.

Regardless of whether the end of the year of waiting or the civil divorce occurs first, Bahá’í parties are expected to observe behavior appropriate to a year of waiting until the Bahá’í divorce is granted, since that cannot take place until both the civil divorce is final and the year of waiting has concluded.

🔗BELIEVERS NOT FREE TO REMARRY BEFORE BAHÁ’Í DIVORCE IS GRANTED

Even though a Bahá’í has obtained a civil divorce, under Bahá’í law he cannot be regarded as divorced unless he has also obtained a Bahá’í divorce, therefore he is not free to marry. Should he attempt to marry and in the process violate the Bahá’í law governing marriage, he is, of course, subject to sanction.
Letter written on behalf of the Universal House of Justice, dated February 13, 1975, to a National Spiritual Assembly

The believer will be subject to sanctions if he should marry a third party within the year of patience, not only because it is a violation of the year of patience itself, but also because even though a civil divorce has been granted, the Bahá’í divorce cannot be granted until the end of the year of patience. For this reason no marriage is possible during the running of the year of patience unless the parties to the divorce remarry each other in a civil ceremony.
The Universal House of Justice, from a letter dated March 29, 1966, to a National Spiritual Assembly, in Lights of Guidance , no. 182

In cases in which your Assembly has decided that the believer was ignorant of the law requiring him to have a Bahá’í divorce before marrying another, and a civil divorce has already been obtained, your Assembly may in its discretion excuse him and he would be regarded as in the same status as one who obtained a divorce before becoming a Bahá’í.
Letter written on behalf of the Universal House of Justice, dated March 14, 1976, to a National Spiritual Assembly

🔗Should Not Enter into New Marriage Plans Prior to Bahá’í Divorce

It is not within the spirit of Bahá’í law for one to become involved in the announcement of new marriage plans while he or she is still legally married to another. There is no objection to urging the friends not to go so far as to seek consent of parents before the divorce becomes final in all respects.
The Universal House of Justice, from a letter dated January 17, 1971, to a National Spiritual Assembly, in Lights of Guidance , no.

The above guidance also applies in cases where the year of waiting has been completed but the civil divorce has yet to be granted. Since the parties are still legally married, they are expected to behave accordingly, including to sever ties with the one they hope to marry until the Bahá’í divorce is granted.

🔗RECONCILIATION

Sexual relations or cohabitation between the spousal parties at any time during the year of waiting are viewed as reconciliatory actions. This is the case even when one or both parties have no intention of reconciling, in which case a new year of waiting must be initiated.

🔗RECONCILIATION BEFORE BOTH CIVIL DIVORCE AND END OF YEAR OF WAITING

If, as a result of efforts at reconciliation, a normal marital relationship is resumed between the parties to a divorce, the whole process of divorce is considered to be abandoned. In case the parties later desire to divorce they must apply again for Bahá’í divorce and the year of waiting must be commenced anew.
The Universal House of Justice, from a letter dated January 5, 1967, to a National Spiritual Assembly

🔗RECONCILIATION BEFORE CIVIL DIVORCE BUT AFTER END OF YEAR OF WAITING

As far as Bahá’í law is concerned, divorce is automatically granted at the end of the year of waiting if reconciliation has not taken place, but since in the United States Bahá’í divorce cannot become effective until the civil divorce is granted, should the couple be reconciled during the period between the end of the year of waiting and the time when the civil divorce would become effective, there would be no need for the parties to remarry according to Bahá’í law.
Letter written on behalf of the Universal House of Justice, dated May 1, 1967, to a National Spiritual Assembly

🔗RECONCILIATION AFTER CIVIL DIVORCE BUT BEFORE END OF YEAR OF WAITING

In this case, although the parties are not divorced under Bahá'í law, they are viewed as divorced under civil law. If they reconcile following the civil divorce, before the expiration of the year of waiting and the granting of the Bahá’í divorce, they must have a civil marriage ceremony within a reasonable period of time to legalize their union under civil law, or their administrative privileges may be placed in jeopardy.

🔗If Non-Bahá’í Partner Obtains Civil Divorce

If, as in the case cited, a civil divorce is granted to a non-Bahá’í partner before the end of the year of patience, a Bahá’í divorce cannot be granted until the end of that year. It has been known for a couple to obtain a civil divorce in this way and then become reconciled before the ending of the year, when they then had a civil marriage; from the Bahá’í point of view they had never been divorced.
The Universal House of Justice, from a letter dated January 23, 1966, to a National Spiritual Assembly

🔗RECONCILIATION AFTER BOTH CIVIL DIVORCE AND END OF YEAR OF WAITING

Since a Bahá'í divorce becomes final on the date of either the civil divorce or the end of the year of waiting, whichever occurs last, couples who reconcile following both must remarry and meet all requirements of both Bahá'í and civil law as though they had never been married.

🔗RELATIONSHIP OF CIVIL DIVORCE TO BAHÁ’Í DIVORCE

🔗CIVIL DIVORCE NECESSARY TO GIVE LEGAL SANCTION TO DIVORCE

[A] Bahá’í couple in the United States who are obtaining a divorce must, in addition to the Bahá’í divorce, obtain a civil divorce, and the civil divorce decree will usually cover all such matters as division of property, provision of support, and custody of children.

… an Assembly has to take care that any decision it renders does not contravene the rights which either of the parties may be entitled to under civil law.
Letter written on behalf of the Universal House of Justice, dated March 27, 2018, to an individual

🔗INITIATION OF CIVIL DIVORCE DURING YEAR OF WAITING

It is permissible, when necessary, to initiate civil divorce proceedings before the ending of the year of waiting. Obviously it is much more in the spirit of Bahá’í law for a believer to approach the Spiritual Assembly before initiating any civil proceedings, but if he does the reverse this is not a sanctionable offense.
Letter written on behalf of the Universal House of Justice, dated September 20, 1973, to a National Spiritual Assembly

In answer to your third question regarding the initiation of civil proceedings during the year of patience, there is no objection to either party doing this so that the waiting period required by Bahá’í Law runs concurrently with that required by civil law. As indicated in the enclosed correspondence, however, the Bahá’í divorce does not become effective until the period of waiting has been terminated.
Letter written on behalf of the Universal House of Justice, dated August 6, 1969, to a National Spiritual Assembly

[I] t is more within the spirit of Bahá’í Law for Bahá’ís to postpone the initiation of civil proceedings, (if the law of the country requires a civil divorce) until the end of the year of waiting. However, if such postponement gives rise to inequity or to a legal prejudice against the possibility of a civil divorce, it is of course, permissible for the civil proceedings to be initiated during the year of waiting.
Letter written on behalf of the Universal House of Justice, dated June 20, 1977, to a National Spiritual Assembly, in Lights of Guidance , no. 1325

Couples in the midst of family turmoil are free to consult with attorneys at any time. Since Assemblies do not have the expertise to determine whether circumstances exist that require legal action prior to the end of the year waiting, the decision of whether to initiate legal action during the year of waiting is left to the conscience of the believer, who will preferably decide this after consulting with the Assembly and studying relevant guidance found in the Bahá’í Writings. The initiation of a civil divorce suit does not preclude the Assembly from continuing to encourage and foster reconciliation.

🔗DIVORCE AGREEMENT, CHILD SUPPORT, AND CUSTODY

While all states in the United States have authorized Local Spiritual Assemblies (and institutions of other religions) to conduct marriages on their behalf, the states retain exclusive jurisdiction over divorce and related matters, such as child custody, child support, division of property, and financial settlements.

Immigrant believers, especially from countries such as Iran where religious authorities have final jurisdiction over marriage and divorce, may be unaware that jurisdiction for child custody, division of property, and financial support is governed by civil law in the United States.

Duties of the Assembly upon Receipt of Application for Divorce — Jurisdiction — Ch. 12

🔗Function of Assembly Is Advisory with Regard to Divorce Agreements

In general ... a Bahá’í couple ... who are obtaining a divorce must, in addition to the Bahá’í divorce, obtain a civil divorce, and the civil divorce decree will usually cover all such matters as division of property, provision of support and custody of children. The function of the Spiritual Assembly in such ancillary aspects of the divorce is thus advisory rather than judicatory. In order to prevent, if possible, dispute between Bahá’ís in front of the law courts, the Assembly should attempt to bring the couple to an amicable arrangement about all such questions, which can then be submitted to the court for its endorsement. If the efforts of the Assembly are of no avail, then the matter must be left to the civil court to decide.
Letter written on behalf of the Universal House of Justice, dated January 13, 1983, to a National Spiritual Assembly, in Lights of Guidance , no. 1335

Duties of the Assembly upon Receipt of Application for Divorce — Role of Assembly during Year of Waiting — Ch. 12

🔗Custody of Children

2.1 It is preferable that the couple amicably agree on the custody of the children and submit their agreement to the Assembly for endorsement. Normally in the case of very young children custody is given to the mother unless there are compelling reasons which make this inadvisable.

2.2 Regardless of which parent is given custody, the children should be so educated that they may develop a proper Bahá;í attitude towards, and due regard for, both parents. Fair and practical arrangements should be made to protect the rights of the parent not having custody to associate with the children and spend time with them.

2.3 Usually custody arrangements continue until the child comes of age unless, of course, new circumstances transpire during this period which call for a review of the arrangements.
The Universal House of Justice, dated January 5, 1983, “Considerations Affecting Custody of Children and Provision of Financial Support in Cases Not Adjudicated in Civil Law”, a summary, in Lights of Guidance , no. 1336

Duties of the Assembly upon Receipt of Application for Divorce — Role of Assembly during Year of Waiting — Ch. 12

🔗Financial Support

Parties to a civil divorce action are free to raise the question of alimony in the civil action in any way they like. However, it is preferable for the parties to settle their financial affairs privately prior to the civil action.
The Universal House of Justice, from a letter dated April 26, 1967, to a National Spiritual Assembly

While it is obvious that the Assembly should encourage the husband to honor his Bahá’í responsibilities in paying the required support money, matters of support may be covered by the civil courts when a civil divorce is applied for and, in such a case, the wife would, of course, be able to invoke whatever civil remedy is available.
The Universal House of Justice, from a letter dated February 6, 1978, to a National Spiritual Assembly, in Lights of Guidance , no.

In the case of ... and … you state that there is unlikely to be a civil judgment covering the question of financial support of the wife by the husband following the divorce. The House of Justice states that there is no general requirement in Bahá’í law for a husband to continue to support his former wife beyond the ending of the year of waiting and the granting of the divorce. Therefore, in the absence of a ruling by the civil court or of an agreement between the couple registered with the Spiritual Assembly, there is nothing further for your Assembly to do in this case.
Letter written on behalf of the Universal House of Justice, dated January 13, 1983, to a National Spiritual Assembly, in Lights of Guidance , no. 1335

Sometimes a couple or one of the parties asks the Local Spiritual Assembly to give advice on child custody and support or on the financial settlement. Ideally the Assembly would help the parties reach an agreement before the case is taken to court.

Prior to undertaking an attempt to help a divorcing couple arrive at an amicable settlement, the Assembly should ask both husband and wife to sign a document indicating that they will not inject the Assembly or its representatives into any possible litigation and will not use the attempt to arrive at a settlement as a means to gain information about the other person. Forms for the couple to sign may be obtained upon request from the Office of Community Administration, which can be reached by email at community@usbnc.org and by telephone at (847) 733-3485.

The Assembly should take into consideration the degree to which the parties are able to cooperate with each other and their willingness to accept the Assembly’s advice. Many Assemblies spend time consulting on such questions only to find that one or both of the parties are unwilling to accept its advice. When this happens, precious time has been wasted and the energies of the Assembly are drained. The Assembly should also be careful lest its attempt to arrive at a settlement becomes the means for one party to delay legal action to the detriment of the other.

If a Local Assembly consults with one or both of the parties to a divorce on matters pertaining to the divorce settlement, the Assembly should be certain to point out that (1) its role is advisory, (2) ideally the Assembly’s advice would be written into the civil divorce decree, and (3) if either party finds the Assembly’s advice unsatisfactory, they should seek resolution through civil courts.

Since an Assembly’s role in divorce matters is purely advisory, if one or both of the parties agree to obey the Assembly’s advice and then fail to do so, sanctions cannot be imposed unless it appears that one party is acting unjustly and with callous disregard for Bahá’í law and the Assembly’s instructions.

If, after the couple comes to an agreement with the aid of the Assembly, either party seeks a result in civil court different from that which was agreed upon, the Assembly should withdraw from the case entirely and inform the parties it is doing so.

Responsibilities of the Assembly upon Receipt of Application for Divorce — Role of Assembly during Year of Waiting — Ch. 12

Responsibilities of Couple during Year of Waiting — Continue Financial Support during Year of Waiting — Ch. 12

🔗OBEDIENCE TO THE CIVIL DIVORCE DECREE

Whatever the court decides, however, regarding provisions for support of the children, it is binding upon both parties, and, as Bahá’ís they will obey the decree of the civil court regardless of where they may be domiciled in the future.
The Universal House of Justice, from a letter dated March 30, 1967, to a National Spiritual Assembly

Once the divorce decree with its related provisions has been handed down by the court, it is the obligation of both parties, as good Bahá’ís, to obey it and, if either is lax in so doing, the Assembly should advise him or her about his or her duties and press for their fulfillment. The wronged party, however, should at the same time be left free to apply to the civil authorities for the enforcement of the decision. Unfortunately such enforcement is notoriously difficult, especially when the parties subsequently reside in different countries. It is here that the action of the Spiritual Assembly, reinforcing the decision of the civil courts, can often be of help. Except in circumstances of unusual gravity or cases where the responsible party fails to obey a court decision to provide support for the children an Assembly should not contemplate imposing sanctions for lack of compliance in these matters. Actual enforcement should normally be left to the action of the civil courts.
The Universal House of Justice, from a letter dated January 13, 1983, to a National Spiritual Assembly, in Lights of Guidance , no.

🔗ASSEMBLY SHOULD NOT BE INVOLVED IN MATTERS PENDING IN CIVIL COURTS

Since custody of the children is already before the civil courts we feel you should not become involved in it.
The Universal House of Justice, from a letter dated July 13, 1971, to a National Spiritual Assembly

[O] nce the divorce case came before the civil courts, a situation was created in which the Spiritual Assemblies could not interfere. They could give advice to … and you, but they could not decide any of the disputed issues which are within the scope of civil jurisdiction. You should concentrate, therefore, on using the resources of civil law to redress any wrongs to which you feel you are being subjected.
Letter written on behalf of the Universal House of Justice, dated February 22, 1999, to an individual

🔗DIVORCE OF COUPLE WHOSE MARRIAGE IS VALID UNDER BAHÁ’Í LAW BUT NOT CIVIL LAW

There may be cases in which a marriage is considered valid under Bahá’í law but not under civil law; for example, many Bahá’í marriages are entered into in countries where the state religion is Islam. Should a couple who were married in this way seek divorce, a year of waiting would still be required. If a civil divorce is not possible because the marriage itself was never civilly recognized (including by government immigration agencies), the Bahá’í divorce may be granted without a civil divorce upon completion of the year of waiting, provided there has been no reconciliation.

In the United States, the Local Assembly should ask both parties if their visas to enter the United States classified them as married. If so, then a civil divorce must be obtained even if their home country does not recognize the marriage.

🔗ASSEMBLY’S DUTIES WHEN GRANTING A BAHÁ’Í DIVORCE

You should make it clear that a Bahá’í Divorce cannot be granted prior to the granting of a final divorce decree in the civil action nor before the expiration of the year of patience.
The Universal House of Justice, from a letter dated June 5, 1966, to a National Spiritual Assembly

🔗OBTAINING PROOF THAT CIVIL DIVORCE HAS BEEN FINALIZED

Before a Bahá'í divorce is granted, the parties should provide proof to the Local Spiritual Assembly that the civil divorce has been finalized, such as a copy of the pages of the civil divorce decree showing that the final decree was entered by the court (this is usually shown by either an official stamp or the signature of the judge) or a letter from the court that includes the date of the final divorce decree. Some divorce decrees are “sealed” and thus are not public documents. It is important that the Local Assembly treat these documents confidentially. It is not necessary to include a copy of the proof of civil divorce when reporting the Bahá’í divorce to the National Assembly.

🔗NO AUTHORITY TO WITHHOLD BAHÁ’Í DIVORCE ONCE REQUIREMENTS MET

“D uring the ensuing year,” the Universal House of Justice has explained, “it is highly desirable that further efforts at reconciliation should be made, but if no reconciliation is attained, the divorce may be realized. The Assembly has no authority to withhold the divorce on the ground that one party has made no real effort toward reconciliation.”
Letter written on behalf of the Universal House of Justice, dated May 24, 1972, to a National Spiritual Assembly

🔗NOT WITHIN DISCRETION OF PARTIES TO EXTEND YEAR OF WAITING

It is not within the discretion of the parties to a Bahá’í divorce to extend the year of waiting and ask for the Bahá’í divorce “at whatever time they feel so inclined.” If there has been no reconciliation of the parties in the meantime, the Bahá’í divorce becomes final at the end of the year of waiting unless the granting of the civil divorce is delayed beyond that time.
The Universal House of Justice, from a letter dated July 12, 1979, to a National Spiritual Assembly, in Lights of Guidance , no. 1329

On rare occasions in which the couple does not pursue a civil divorce following the end of the year of waiting, the Assembly should report the end of the year of waiting to the National Assembly with an explanation and should advise the couple that they are obliged either to obtain a civil divorce while continuing to observe behavior appropriate to a year of waiting or to reconcile.

Reconciliation — Reconciliation before Civil Divorce but after End of Year of Waiting — Ch. 12

🔗NOT IN SPIRIT OF FAITH FOR ONE PARTY TO INTERFERE WITH CIVIL DIVORCE

When a year of waiting ends without reestablishment of the marriage relationship, it is not in the spirit of the Faith for one party to delay or interfere with the civil divorce which thereafter must occur in order to legalize the Bahá’í divorce.
The Universal House of Justice, from a letter dated August 1, 1978, to a National Spiritual Assembly

🔗DATE ON WHICH BAHÁ’Í DIVORCE SHOULD BE GRANTED

The date on which a Local Spiritual Assembly grants a Bahá'í divorce should be either: the date of the finalization of the civil divorce (if the year of waiting was completed first), or the date of the completion of the year of waiting (if the civil divorce was previously finalized).

The date the Assembly receives proof of the granting of the civil divorce or the date the divorce is recorded in the Assembly’s minutes is irrelevant.

🔗REPORTING YEAR OF WAITING AND BAHÁ’Í DIVORCE TO NATIONAL ASSEMBLY

The Local Assembly should report specific events involving a year of waiting or a divorce to the National Assembly. As parties often move following divorces, sometimes changing Assembly jurisdiction, it is important for the National Assembly’s repository of marriage and divorce records to be up to date.

For each event, the Local Assembly should report: the nature of the event, the full names of both parties, old and new addresses, if known, and the Bahá'í identification number of each party, if applicable.

The Local Assembly should send a separate report for each occasion on which it has: set the date for the beginning of a year of waiting, including occasions when a new year has been set (this report must include the date of the beginning of the year of waiting), voided a year of waiting for any reason (in this case, it is not necessary to provide a date), granted a Bahá’í divorce (This report should confirm the date on which the year of waiting was completed and must include the date the civil divorce was finalized, as well as the date of the Bahá’í divorce, which coincides with the latter of the two dates. It is not necessary to include a copy of the proof of civil divorce), or been unable to grant a Bahá’í divorce because the civil divorce is delayed beyond a reasonable time (in this case, the Assembly should report the date of the end of the year of waiting with an explanation). The above reports should not list events involving more than one couple. It is a matter of confidentiality to keep the personal records of different couples separate. To simplify reporting, copies of letters or emails sent by the Local Assembly to the individuals involved, advising them of the Assembly’s decision(s) regarding their case, may be sent to the National Spiritual Assembly in place of a report, provided that these contain the information specified above. No further commentary is required from the Local Assembly unless some unusual circumstances are involved about which the Local Assembly feels the National Assembly should be aware or have on record. A form for reporting a Bahá’í divorce can be accessed through eMembership2 by going to the “Membership Management” menu and choosing “Report a Bahá’í Marriage, Year of Waiting or Divorce”.

All reports, and any related correspondence the Local Assembly chooses to include, should be sent to the Office of Community Administration at the Bahá’í National Center via email at community@usbnc.org or by postal mail addressed to Bahá’í National Center, Office of Community Administration, 1233 Central Street, Evanston, IL 60201.

Basic Functions of the Local Spiritual Assembly — Communication Procedures — Outgoing Communications — Ch.

Maintaining Data on Community Membership and Growth — UnityWeb — Ways and Means to View and Update Data — eMembership2 — Ch. 6

Maintaining Data on Community Membership and Growth — Registering Important Life Events — Ch. 6

🔗BAHÁ’Í BURIAL LAW

🔗BURIAL REQUIREMENTS BINDING ON ALL BELIEVERS

BURIAL IN A COFFIN WITHOUT CREMATION

Embalming Should Be Avoided if Law Allows

Aborted Fetus Not To Be Cremated

Other Impermissible Methods for Disposing the Body

BURIAL WITHIN ONE HOUR’S DISTANCE

Bahá'ís in Military Service and Veterans

When Death Occurs at Sea, on an Airplane, or in a Desert

PRAYER FOR THE DEAD

Only Obligatory Prayer for Dead Recited According to Gender

Order of Verses

BAHÁ’Í FUNERAL SERVICE

Location of Service

Viewing the Body during Service

Service for Deceased Children

Service May Be Given for Believers Deprived of Administrative Privileges

Service May Not Be Given for Covenant-breakers

🔗ASSEMBLY’S RESPONSIBILITIES

LOCAL ASSEMBLY REPORTS DEATH OF COMMUNITY MEMBERS TO NATIONAL ASSEMBLY

WHEN BAHÁ'ÍS ARE RESPONSIBLE FOR BURIAL OF NON-BAHÁ’ÍS

WHEN NON-BAHÁ’Í RELATIVES ARE RESPONSIBLE FOR THE BURIAL OF A BAHÁ’Í

IF PLANS CONTRARY TO BAHÁ’Í BURIAL LAW HAVE BEEN MADE

🔗REQUIREMENTS NOT YET BINDING ON WESTERN BELIEVERS

PREPARATION OF BODY AND BURIAL SHROUD

BURIAL RING

COFFINS OF CRYSTAL OR STONE

POSITION OF BODY IN GRAVE

APPLICATION OF BAHÁ’Í BURIAL LAWS TO PERSIAN BELIEVERS LIVING IN THE WEST

BAHÁ’Í GRAVES

Gravestones and Gravestone Symbols

BAHÁ’Í CEMETERIES

Burial of Non-Bahá’ís and Believers Deprived of Administrative Privileges

DONATION OF BODY TO MEDICAL SCIENCE

Organ Donation

EXHUMATION AND REBURIAL

HONORING THE MEMORY OF THE DECEASED

13. BAHÁ’Í BURIAL AND RELATED LAWS

🔗BAHÁ’Í BURIAL LAW

As this physical frame is the throne of the inner temple, whatever occurs to the former is felt by the latter. In reality that which takes delight in joy or is saddened by pain is the inner temple of the body, not the body itself. Since this physical body is the throne whereon the inner temple is established, God hath ordained that the body be preserved to the extent possible, so that nothing that causeth repugnance may be experienced. The inner temple beholdeth its physical frame, which is its throne. Thus, if the latter is accorded respect, it is as if the former is the recipient. The converse is likewise true.

Therefore, it hath been ordained that the dead body should be treated with the utmost honor and respect.

The Báb, Selections from the Writings of the Báb (Haifa: Universal House of Justice, 1978), p. 95

The Lord hath decreed that the dead should be interred in coffins made of crystal, of hard, resistant stone, or of wood that is both fine and durable, and that graven rings should be placed upon their fingers. He, verily, is the Supreme Ordainer, the One apprised of all….

If the following verse, which hath at this moment been sent down by God, be engraved upon the burial rings of both men and women, it shall be better for them; We, of a certainty, are the Supreme Ordainer: “I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compassionate.” …

The Lord hath decreed, moreover, that the deceased should be enfolded in five sheets of silk or cotton. For those whose means are limited a single sheet of either fabric will suffice. Thus hath it been ordained by Him Who is the All-Knowing, the All-Informed. It is forbidden you to transport the body of the deceased a greater distance than one hour’s journey from the city; rather should it be interred, with radiance and serenity, in a nearby place.

Bahá’u’lláh, Kitáb-i-Aqdas , par. 128-130

In the Bayán, the Báb prescribed that the deceased should be interred in a coffin made of crystal or polished stone.
Shoghi Effendi, in a letter written on his behalf, explained that the significance of this provision was to show respect for the human body which “was once exalted by the immortal soul of man.”

In brief, the Bahá’í law for the burial of the dead states that it is forbidden to carry the body for more than one hour’s journey from the place of death; that the body should be wrapped in a shroud of silk or cotton, and on its finger should be placed a ring bearing the inscription “I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compassionate”; and that the coffin should be of crystal, stone or hard fine wood. A specific Prayer for the Dead (see note 10) is ordained, to be said before interment. As affirmed by ‘Abdu’l

- Bahá and the Guardian, this law precludes cremation of the dead. The formal prayer and the ring are meant to be used for those who have attained the age of maturity, i.e. 15 years of age (Q&A 70).

With regard to the material from which the coffin is to be made, the spirit of the law is that coffins should be of as durable a material as possible. Hence, the Universal House of Justice has explained that, in addition to the materials specified in the Aqdas, there is no objection to using the hardest wood available or concrete for the casket. For the present, the Bahá’ís are left free to make their own choices in this matter.
The Universal House of Justice, in “Notes” appended to The Kitáb-i-Aqdas , no. 149

With regard to the hesitations you have experienced because of the Bahá’í teachings on burial, it is to be expected that when one begins to learn about the Faith, one encounters aspects of the teachings that differ from one’s beliefs. Naturally, the customs and views of people worldwide vary greatly with regard to issues such as burial practices. Yet, in coming to understand that Bahá’u’lláh is the Manifestation of God for this Day, that His Revelation reflects God’s will for humanity, and that His teachings are intended to unite the peoples of the world in one common Faith, one can, over time, come to see the wisdom of His teachings and appreciate the importance of adopting them, confident that “The All-Knowing Physician hath His finger on the pulse of mankind” and recognizing that “No man, however acute his perception, can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained.”
Letter written on behalf of the Universal House of Justice, dated June 29, 2018, to an individual

🔗BURIAL REQUIREMENTS BINDING ON ALL BELIEVERS

With regard to the Faith’s burial laws, which are set out in the Kitáb-i-Aqdas, the only requirements now universally binding are to bury the body in a coffin (not to cremate it), not to carry it more than a distance of one hour’s journey from the place of death, and to say the Prayer for the Dead if the deceased believer is over the age of fifteen. Other aspects of Bahá’í burial law are not yet universally binding.
Letter written on behalf of the Universal House of Justice, dated June 21, 2021, to an individual believer

🔗BURIAL IN A COFFIN WITHOUT CREMATION

He feels that, in view of what ‘Abdu’l-Bahá has said against cremation, the believers should be strongly urged, as an act of faith, to make provisions against their remains being cremated. Bahá’u’lláh has laid down as a law, in the Aqdas, the manner of Bahá’í burial, and it is so beautiful, befitting and dignified, that no believer should deprive himself of it.
Letter written on behalf of Shoghi Effendi, dated July 7, 1947, to a National Spiritual Assembly, in Lights of Guidance , no. 666

The prohibition against cremation is not an arbitrary law pertaining to burial, but rather an aspect of Bahá’u’lláh’s guidance to His followers about how to respectfully inter the deceased. By choosing cremation, one deprives oneself of the blessings of obedience to Bahá’u’lláh’s laws.
Letter written on behalf of the Universal House of Justice, dated December 2, 2018, to an individual believer

Concerning your question about cremation, the Bahá’í law stipulates burial. The instructions of Bahá’u’lláh contained in His Most Holy Book makes this law clear.
Shoghi Effendi, in a letter written on his behalf to an individual believer in 1955, comments that ‘Abdu’l-Bahá “... also explained that burial is natural and should be followed.” The explanation of the Master referred to by Shoghi Effendi is found in the Tablets revealed by Him. One of those was published in Star of the West, Volume XI, No. 19, page 317, from which we quote:

Thy letter has been received. Due to the scarcity of time, I write the answer briefly: The body of man, which has been formed gradually, must similarly be decomposed gradually. This is according to the real and natural order and Divine Law. If it had been better for it to be burned after death, in its very creation it would have been so planned that the body would automatically become ignited after death, be consumed and turned into ashes. But the divine order formulated by the heavenly ordinance is that after death, this body shall be transferred from one stage to another different from the preceding one, so that according to the relations which exist in the world, it may gradually combine and mix with other elements, thus going through stages until it arrives in the vegetable kingdom, there turning into plants and flowers, developing into trees of the highest paradise, becoming perfumed and attaining the beauty of color.

Cremation suppresses it speedily from attainment to these transformations, the elements becoming so quickly decomposed that transformation to these various stages is checked.

When we realize that our physical bodies are composed of elements placed in the earth by their Creator, and which through the orderly processes of His Law are continually being used in the formation of beings, we can better understand the necessity for our physical bodies to be subjected to the gradual process of decomposition. As at the time of death, the real and eternal self of man, his soul, abandons its physical garment to soar in the realms of God, we may compare the body to a vehicle which has been used for the journey through earthly life and no longer needed once the destination has been reached.
The Universal House of Justice, from a letter dated June 6, 1971, to an individual believer, in Lights of Guidance , no. 669

The House of Justice sympathizes with you in the difficulty you are experiencing in modifying your views about cremation to conform to the Bahá’í teachings. It is a clearly stated principle of the Bahá’í Faith that the laws and teachings revealed by the Manifestation of God must not be weighed according to the standards and sciences current amongst men. Once the investigation of truth has led to the recognition of the Manifestation of God, a believer is expected to accept the statements of the Manifestation as being divine truth, even if the reason for these statements is not entirely clear. Through prayer, meditation and diligent study of the Bahá’í writings, together with the passage of time, one gradually comes to understand more deeply the truths brought by Bahá’u’lláh in His Revelation.…

[I]t is evident that Bahá’í law calls for burial, rather than cremation. Although this law differs markedly from the aspects of Hindu philosophy referred to in your letter, it should be remembered that one of the purposes of the coming of Bahá’u’lláh is to clarify misconceptions about religious and philosophic issues, and provide authoritative guidance on matters which were hitherto the subject of speculation and conjecture.
Letter written on behalf of the Universal House of Justice, dated November 25, 1987, to an individual believer

In relation to the current [Covid-19 pandemic] health crisis, the House of Justice advises that hygiene and public safety must be diligently and thoroughly observed. Although the Bahá’í laws and regulations concerning the burial of the dead are clear, yet in case of serious and contagious diseases, hygiene and public health are priorities, and thus whatever advice the health authorities provide must be followed.
Letter written on behalf of the Universal House of Justice, dated March 29, 2020, to a National Spiritual Assembly

🔗Embalming Should Be Avoided if Law Allows

Under the Bahá’í teachings it seems clear that the body is not to be embalmed. ... The practice in the Orient is to bury the person within 24 hours of the time of death; sometimes even sooner; although there is no provision in the teachings as to the time limit.
Letter written on behalf of Shoghi Effendi, dated April 2, 1955, to an individual believer, in Lights of Guidance , no. 37

Bahá’u’lláh has advised that it is preferable for burial to take place as soon after death as possible. When circumstances do not permit interment of the body to occur very soon after passing, or when it is a requirement of civil law, the body may be embalmed, provided that the process used has the effect of temporarily retarding the natural decomposition for a period of short duration. However, the body should not be subjected to an embalming process which has the effect of preserving it without decomposition for a lengthy period; such processes often aim to preserve the body indefinitely.
Letter written on behalf of the Universal House of Justice, dated June 17, 1988, to a National Spiritual Assembly

Embalming is not required in most states as long as there is no contagious disease. Refrigerated storage units at morgues and funeral homes allow bodies to be preserved for a longer period of time without embalming should burial arrangements take more than twenty-four hours.

If a Local Assembly has been told embalming is required, it can call the state’s department of licensing and regulation to determine whether that is actually the case, as it may be a misrepresentation.

🔗Aborted Fetus Not To Be Cremated

The letter from the Spiritual Assembly of ... indicates that the miscarriage took place when the mother was approximately four months into her pregnancy, therefore, they could have been assured that they did the right thing in having the fetus buried. Also, it would have been helpful for the Assembly to know that the hospital policy of incinerating a naturally aborted fetus is not in keeping with Bahá’í law which prohibits cremation.
The Universal House of Justice, from a letter dated December 3, 1973, to a National Spiritual Assembly

🔗Other Impermissible Methods for Disposing the Body

Given the practice of “green burial” does not involve interring the dead in a coffin, it would be inconsistent with Bahá’í law and impermissible for believers.
Letter written on behalf of the Universal House of Justice, dated April 7, 2019, to an individual

The Universal House of Justice has received your email letter … in which you describe a new method being used … for disposing of the body of the deceased, and it has asked us to respond as follows. The House of Justice agrees with your assessment that this process of freezing the body and subsequently shattering the remains into powder form is not in conformity with Bahá’í law.
Letter written on behalf of the Universal House of Justice, dated October 10, 2006, to a National Spiritual Assembly

Requirements Not Yet Binding on Western Believers – Coffins of Crystal or Stone – Ch. 13

🔗BURIAL WITHIN ONE HOUR’S DISTANCE

It is forbidden you to transport the body of the deceased a greater distance than an hour’s distance from the city; rather it should be interred, with radiance and serenity, in a nearby place. Bahá'u'lláh, Kitáb-i-Aqdas , par. 130

Q UESTION: Is the ordinance that the body of the deceased should be carried no greater than an hour’s journey applicable by both land and sea?

ANSWER: This command applieth to distances by sea as well as by land, whether it is an hour by steamship or by rail; the intention is the hour’s time, whatever the means of transport. The sooner the burial taketh place, however the more fitting and acceptable will it be.
Bahá'u'lláh, in “Questions and Answers” appended to The Kitáb-i-Aqdas , no. 16

The intention of this command is to limit the duration of the journey to one hour’s time, irrespective of the means of transport that are chosen to carry the body to the burial site. Bahá’u’lláh affirms that the sooner the burial takes place, “the more fitting and acceptable will it be” (Q&A 16).

The place of death may be taken to encompass the city or town in which the person passes away, and therefore the one hour’s journey may be calculated from the city limits to the place of burial. The spirit of Bahá’u’lláh’s law is for the deceased to be buried near where he or she dies.
The Universal House of Justice, in “Notes” appended to The Kitáb-i-Aqdas , no. 152

[Y] ou wished to know whether there is an explanation for this law given in the Bahá’í Writings, so that you can explain it to non-Bahá’í relatives. The words of the law, as they appear in the Kitáb-i-Aqdas, are: “It is forbidden you to transport the body of the deceased a greater distance than one hour’s journey from the city; rather should it be interred, with radiance and serenity, in a nearby place.” The Research Department has been unable to locate any passage in the Writings giving specific reasons for this law, but if one bears in mind Bahá’u’lláh’s purpose to unite mankind and to free it from many of the ritual observances and traditional practices which divide one people from another, one can perhaps obtain an understanding for the very simple and dignified burial laws that He has given us. In past centuries it has been a practice of various peoples to transport the bodies of the dead over long distances so that they could be buried either in the vicinity of a sacred place or in some other location of special significance for the deceased. The Bahá’í law abolishes such practices. It also emphasizes the unity of the world and recognizes the importance of the spirit as compared with the body. The body of the dead person is treated with reverence and dignity and, without undue delay, is consigned to the earth in a place near where the person dies. The soul, we know, continues to exist in a world that is exalted above the limitations of time and place.
Letter written on behalf of the Universal House of Justice, dated November 23, 1993, to an individual believer

[W] hile transportation of the body by air is permissible, due consideration should always be given to the preference expressed by Bahá’u’lláh for the body to be buried soon and in a nearby place.
Letter written on behalf of the Universal House of Justice, dated June 16, 1982, to a National Spiritual Assembly

Concerning your query as to whether it would be a sin to disregard Bahá’í law by interring the deceased in a family plot that is more than an hour’s distance from the place of death, there are vitally important spiritual questions surrounding this issue that must be given due consideration when making such a decision. Spiritual blessings accrue to all concerned when the law of God is obeyed, and, in this instance, the soul of the departed is also a factor to take into account. While it may be distressing for family members to be unable to inter the deceased in a family plot, the friends are encouraged to place their trust in God and abide by the law if at all possible, confident that obedience to the laws of Bahá’u’lláh is a source of divine bestowal.
Letter written on behalf of the Universal House of Justice, dated February 10, 2008, to an individual believer

The House of Justice hopes that it will be possible for you to locate a suitable burial place, in which the remains of your dear wife are to be interred, which can be reached within one hour from the civil limits of the city in which she passes away, by whatever form of conveyance you choose to use. Should you continue to experience difficulty in locating a cemetery, you are encouraged to turn to your National Spiritual Assembly for advice and assistance. Since the time limit is determined by transportation from the city limits to the cemetery, it is not affected by the holding of a funeral service at the Bahá’í Centre in the city.
Letter written on behalf of the Universal House of Justice, dated July 6, 1988, to an individual believer

🔗Bahá'ís in Military Service and Veterans

In response to your question regarding whether there are any exceptions to Bahá’í burial requirements in the case of believers who pass away while on military service outside their home country, you are advised that while in exceptional cases it may not be possible to comply with Bahá’í law, believers serving in the military should take whatever measures are necessary to see that Bahá’í laws regarding burial are observed. If it is possible under military regulations, you should arrange with your commanding officer that in the event you should pass away during your service in …, the responsible military authorities will arrange for your burial in accordance with Bahá’í law—which prohibits cremation and calls for no more than one-hour’s transport from the place of death, as well as for the Bahá’í Prayer for the Dead to be said on behalf of the deceased. Beyond this, you may leave this matter in the hands of God and trust that His unerring eye will watch over you. You may be interested to learn that in connection with prior military conflicts, United States military agencies have acknowledged Bahá’í ordinances on burial and shown willingness to respect them. Further, in response to your question, there is no objection to the combination of the Bahá’í burial service with the military one.
Letter written on behalf of the Universal House of Justice, dated January 14, 2004, to an individual believer

You should also advise all individual Bahá’ís who are in service that they should take whatever measures are necessary to see that Bahá’í laws regarding burial are observed. Such individuals should also notify their families or next of kin about these laws and of their wish to be buried according to Bahá’í law.
Letter written on behalf of the Universal House of Justice, dated January 11, 1968, to a National Spiritual Assembly, in Lights of Guidance , no. 651

In addition to previous instructions which we have given to you concerning Bahá’ís who are killed in military service, you should inform ... that, if it is possible under Army regulations, he should arrange with his Commanding Officer that in case of the loss of his life in Vietnam his body should be delivered to the National Spiritual Assembly of Vietnam, or their representatives, for interment in Vietnam in accordance with Bahá’í law. He should also arrange with his relatives, if possible, so that they will not raise any objections to this procedure.
The Universal House of Justice, from a letter dated July 31, 1968, to a National Spiritual Assembly

The Bahá'í nine-pointed star is authorized as an emblem of belief for headstone markers in United States military cemeteries worldwide.

Even after separation from service, veterans and certain relatives may be eligible for burial benefits to offset the cost of burial in a private cemetery. For further information, refer to the U.S. Department of Veterans Affairs website at www.cem.va.gov/.

🔗When Death Occurs at Sea, on an Airplane, or in a Desert

In an email … from your National Bahá’í Secretariat, the question was posed as to how the provision of the Bahá’í law concerning burial within the distance of one hour’s journey from the place of death is to be applied if death occurs in the course of an extended journey by plane or ship, or in a desert.

The Universal House of Justice provided the following reply on 18 September 1968 to an individual who asked about death at sea.

The laws of burial as revealed by Bahá’u’lláh in the Kitáb-i-Aqdas do not refer to the occurrence of death at sea. Until such time as the Universal House of Justice legislates on these matters, the friends when faced with such incidents should be guided by whatever civil or maritime law is applicable under the circumstances. Should land be reached, however, obviously the body must be buried on land in the nearest suitable place.

Applying this guidance to death in an aeroplane, the principle would be to bury the body in the nearest suitable place to where the plane lands, within the provisions of civil law in that locality.

Concerning the occurrence of death in a desert, the principles noted above can be applied to conclude that the body of the deceased may be transported to the nearest location suitable for burial, even if this would require transportation for more than one hour’s journey from the place of death.
Letter written on behalf of the Universal House of Justice, dated June 16, 2002, to a National Spiritual Assembly

🔗PRAYER FOR THE DEAD

Save in the Prayer for the Dead, the practice of congregational prayer hath been annulled. He, of a truth, is the Ordainer, the All-Wise. Bahá’u’lláh, Kitáb-i-Aqdas , par. 12

The Prayer for the Dead … is the only Bahá'í obligatory prayer which is to be recited in congregation; it is to be recited by one believer while all present stand in silence.
The Universal House of Justice, in “Notes” appended to The Kitáb-i-Aqdas , no. 10

Bahá’í family members and friends will surely wish to offer Bahá’í prayers for the progress of the soul, of which the Prayer for the Dead is the essential element of a Bahá’í funeral. There is no stipulation, however, that it must be recited at the graveside or at the funeral service; only that it be recited before the interment of the body takes place. It may even be recited in a private setting prior to any graveside prayers and the interment of the body.
Letter written on behalf of the Universal House of Justice, dated May 4, 1994, to a National Spiritual Assembly

There is no objection whatsoever to non-Bahá’ís being present when the long prayer for the dead is read, as long as they respect our manner of reading it by rising and standing as the Bahá’ís do on this occasion. Nor, indeed, is there any objection to non-Bahá’ís being present during the reading of any Bahá’í prayer for the departed.
Letter written on behalf of Shoghi Effendi, dated July 20, 1946, to a National Spiritual Assembly, in Lights of Guidance , no. 662

The Prayer for the Dead should be offered even if a believer has lost his or her administrative rights. Normally it would not be appropriate for a believer whose administrative rights have been suspended to be asked to read the Prayer for the Dead at a Bahá’í funeral service unless there are special reasons to do so, for example, if such a believer is a close relative of the deceased.
Letter written on behalf of the Universal House of Justice, dated March 3, 2012

It would not be appropriate to set the Prayer for the Dead to music for such purposes as a recording or performance. However, there would be no objection to a believer chanting it during a Bahá’í funeral service if you are satisfied the style is appropriate and dignified.
Letter written on behalf of the Universal House of Justice, dated April 25, 2019, to a National Spiritual Assembly

The Prayer for the Dead is the only Bahá’í obligatory prayer that is to be recited in congregation; it is to be recited by one believer while all present stand in silence. Bahá’u’lláh has clarified that this prayer is required only when the deceased is over the age of fifteen, that its recital must precede interment, and that there is no requirement to face the Qiblih during its recitation. “Alláh-u-Abhá” is said once; then the first of the six verses is recited nineteen times. Then “Alláh-u-Abhá” is said again, followed by the second verse, which is recited nineteen times, and so on.

🔗Only Obligatory Prayer for Dead Recited According to Gender

If the dead be a woman, let him say: This is Thy handmaiden and the daughter of Thy handmaiden, etc. Bahá'u'lláh, Prayers and Meditations , no. CLXVII

The Universal House of Justice has received your email letter … forwarding an inquiry from a believer who is assisting in the preparations of a funeral programme for another believer in your community and requests to know if she can change the gender pronouns from male to female in two prayers for the departed. This believer is concerned that, given the unique sensitivities in … regarding gender equality, as expressed in language, and that several distinguished and well-known members of the believer’s non-Bahá’í family will be present at the programme—including members of the local public—they may misunderstand the Faith’s views on gender equality. We have been asked to convey the following.

As you are aware, the Guardian did not wish Bahá’ís to change the gender of pronouns and nouns in the revealed prayers. The following excerpt from a letter dated 14 January 1947 written on his behalf makes this clear:

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

You should inform the friends of this principle so that they can make any necessary changes to the plan for the funeral programme.…
Letter written on behalf of the Universal House of Justice, dated July 30, 2018, to a National Spiritual Assembly

🔗Order of Verses

The correct order for reciting the verses of the Prayer for the Dead is as follows: “‘Alláh-u-Abhá” (once) “We all, verily, worship God” (19 times) “‘Alláh-u-Abhá” (once) “We all, verily, bow down before God” (19 times) “‘Alláh-u-Abhá” (once) “We all, verily, are devoted unto God” (19 times) “‘Alláh-u-Abhá” (once) “We all, verily, give praise unto God” (19 times) “‘Alláh-u-Abhá” (once) “We all, verily, yield thanks unto God” (19 times) “‘Alláh-u-Abhá” (once) “We all, verily, are patient in God” (19 times)
Letter written on behalf of the Universal House of Justice, dated September 13, 1993, to a Bahá'í Publishing Trust

🔗BAHÁ’Í FUNERAL SERVICE

The Bahá’í funeral service is marked by its dignity, simplicity and flexibility. The only requirement is that the Prayer for the Dead be read before burial. Other prayers and passages from the Writings may, of course, be included. The friends are encouraged to avoid adopting a uniform procedure lest it become a ritual.
Letter written on behalf of the Universal House of Justice, dated March 3, 2012

There is considerable flexibility in the Bahá’í burial service, and there is no reason why non-Bahá’ís should not be invited to participate in some element of its program; however, their involvement would be governed by the need to not introduce into a Bahá’í event such as a funeral service practices from other religions.
Letter written on behalf of the Universal House of Justice, dated September 2, 1992, to an individual believer

🔗Location of Service

The Research Department advised the House of Justice that it has not found any guidance in the Bahá’í Writings to suggest that it is inappropriate to hold a Bahá’í funeral service in a Bahá’í Centre. The House of Justice recognizes that there may well be cultural, social or civil factors to be considered in some parts of the world when deciding whether or not a Bahá’í funeral service should be conducted in a Bahá’í Centre. Therefore, it should be left to the Local Spiritual Assembly involved, in consultation with the family of the deceased, to decide whether to use the Bahá’í Centre for this purpose.
Letter written on behalf of the Universal House of Justice, dated July 5, 2005, to an individual believer

The Universal House of Justice has received your email letter … seeking guidance on whether a Bahá’í may plan for her funeral service to be held in a church, which would function just as a venue for the occasion. The House of Justice has directed us to reply as follows.

Generally there is no objection to holding functions, other than marriages, in places owned or operated by non-Bahá’í religious bodies, provided such use does not tend to identify the Faith, in the eyes of the public, with the other religions.
Letter written on behalf of the Universal House of Justice, dated May 19, 2015, to an individual believer

🔗Viewing the Body during Service

Your email letter … concerning viewing the body of the deceased at a Bahá’í funeral has been received by the Universal House of Justice, which has asked us to convey to you the following. Nothing has been found in the Writings concerning the viewing of the body before interment, and the House of Justice has not legislated on the matter. Therefore, the decision as to whether the body is to be viewed is left to the family or those responsible for arranging the funeral. While for the time being the friends are free to decide for themselves whether the body of their loved one is to be viewed before interment, they should be mindful that this should not become an issue in the community and that the personal decisions of the friends in this regard are to be respected.
Letter written on behalf of the Universal House of Justice, dated July 4, 2012, to a National Spiritual Assembly

🔗Service for Deceased Children

[T] he Universal House of Justice has instructed us to convey the following explanation concerning your question regarding the use of the Prayer for the Dead for children.

The statement in the American Prayer Book is correct and is based on the section of “Questions and Answers”, which is an annexe to the Kitáb-i-Aqdas, quoted below:

“Question: Is the burial ring decreed in the Aqdas only for adults or is it for minors as well?

“Answer: It is only for adults and the Prayer for the Dead is likewise only for adults.” As stated in “A Synopsis and Codification of the Kitáb-i-Aqdas”, the Prayer for the Dead is an obligatory one, and in it the following supplication is made:

“Deal with him, O Thou Who forgivest the sins of men and concealest their faults, as beseemeth the heaven of Thy bounty and the ocean of Thy grace.”

However, regarding children, as you know, in “Some Answered Questions” ‘Abdu’l-Bahá has explained that children “are under the shadow of the favor of God; and as they have not committed any sin and are not soiled with the impurities of the world of nature, they are the centers of the manifestation of bounty, and the Eye of Compassion will be turned upon them.”
Letter written on behalf of the Universal House of Justice, dated May 24, 1984, to a National Spiritual Assembly

As to your question about Bahá’í burials for stillborn infants and miscarriages, according to the Writings of Bahá’u’lláh the formal prayer for the dead has been revealed only for adults. The friends are, of course, free to recite other prayers at funerals for children, whether they died before or after birth.
The Universal House of Justice, from a letter dated July 30, 1971, to a National Spiritual Assembly

The Universal House of Justice has received your email letter … requesting guidance on behalf of … whose unborn baby, you state, has serious health problems that are likely to cause him to be stillborn.… The House of Justice regretted to learn of the circumstances giving rise to this question. While the feelings that prompted this question are understood, Bahá’í law requires that burial occur within an hour’s distance from the place of death. Should your cousin’s baby pass away after birth, his body should not be transported for burial to a place which is more than one hour’s journey from the place of his passing. However, if he is stillborn, as nothing has been found in the Writings that addresses this matter, all the details of the burial are left to the discretion of his parents.
Letter written on behalf of the Universal House of Justice, dated September 9, 2019, to an individual believer

🔗Service May Be Given for Believers Deprived of Administrative Privileges

[A] person who is deprived of his Bahá’í administrative rights may have a Bahá’í burial service if he or his family requests it….
Letter written on behalf of the Universal House of Justice, dated November 9, 2009, to a National Spiritual Assembly

🔗Service May Not Be Given for Covenant-breakers

[I] t is not permissible for a Covenant-breaker to receive a Bahá’í burial. In the case of Mr. …, you acted wisely by informing his relatives that, while he could not receive a Bahá’í burial, as he had requested, they themselves were of course free to recite Bahá’í prayers at his funeral.
Letter written on behalf of the Universal House of Justice, dated July 21, 1995, to a National Spiritual Assembly

Assembly’s Responsibilities — When Non-Bahá’í Relatives Are Responsible for the Burial of a Bahá’í — Ch. 13

🔗ASSEMBLY’S RESPONSIBILITIES

The conduct of the funeral service and the arrangements for the interment are usually handled by the relatives of the deceased, though the Spiritual Assembly has the responsibility for educating the believers in the essential requirements of the Bahá’í law of burial as presently applied and in courteously and tactfully drawing these requirements to the attention of the relatives if there is any indication that they may fail to observe them. While the Assembly plays a role in upholding Bahá’í burial laws, it does not necessarily have an extensive role in carrying out the funeral itself. Other than ensuring that the Prayer for the Dead is recited at the funeral, the Assembly offers support to the extent that the relatives of the deceased may require it. Unlike a Bahá’í marriage ceremony, a Bahá’í funeral is not a legal ceremony, so there is more flexibility in how it may be carried out and what part the Assembly may play in it.
Letter written on behalf of the Universal House of Justice, dated April 22, 2016, to a National Spiritual Assembly

When a Bahá’í in a community has passed away, for whatever cause, the Local Spiritual Assembly, or the National Spiritual Assembly, as the case may be, does have a responsibility to provide for a proper burial which cannot be provided for either by the family or by insurance.
The Universal House of Justice, from a letter dated August 17, 1969, to a National Spiritual Assembly

The House of Justice appreciates the desire of … to be of service to the friends. However, a crucial consideration is to protect the Bahá’í community from succumbing to forms of commercialism that are commonplace and which have left their mark on religious practice in the wider society. The House of Justice finds no justification for marketing a Bahá’í burial kit. Rather, Local Assemblies should be encouraged to take the necessary steps in order to be fully prepared to assist believers with funeral arrangements, especially in tragic circumstances that arise unexpectedly.
Letter written on behalf of the Universal House of Justice, dated April 12, 2010, to a National Spiritual Assembly

Generally, of course, Bahá’ís are encouraged to make a last will and testament and to set aside funds, if possible, to cover their last expenses, including the cost of burial. In many cases, family members and/or insurance may also be able to help provide for these expenses. Bahá’ís who have served in the military may qualify for burial in a veteran’s cemetery or for other burial benefits from the U.S. Department of Veterans Affairs’ National Cemetery Administration (www.cem.va.gov). In addition, in some localities social service agencies can be called upon to assist with burial-related expenses. Furthermore, funeral homes are often able to work with the family or a Local Assembly representative to provide a modest, dignified burial at a more affordable cost.

Should such funding sources and efforts not be able to cover the expenses, however, the institutions of the Faith, as noted above, have a responsibility to assist. Depending on the amount needed, Local Assemblies may have sufficient funds to draw upon, particularly if they have established a humanitarian fund, to which community members can apply when experiencing urgent financial need. Further information about establishing such a fund is available from the Office of the Treasurer (finance@usbnc.org or 847-733-3472). If additional funding is still needed, a Local Assembly may apply for assistance from the National Assembly. This can be done by submitting a detailed request to the Office of Community Administration (community@usbnc.org or 847-733-3485), which will consider whether any other funding sources are available and whether the amount requested seems reasonable. The request will then be forwarded for approval by the National Assembly’s treasurer, who will direct the finance department at the Bahá’í National Center to arrange for payment to the funeral home or cemetery (or possibly to the Local Assembly, if it was only able to temporarily cover the expenses).

🔗LOCAL ASSEMBLY REPORTS DEATH OF COMMUNITY MEMBERS TO NATIONAL ASSEMBLY

When a community member passes away, the Local Assembly reports his or her death to the National Assembly. This is most easily done using the online tool eMembership2. Alternatively, Assemblies without internet access can use the Bahá’í Membership Data Report form, which can obtained from, and when filled out returned to, the Office of Membership and Records at the Bahá’í National Center:

Bahá’í National Center Office of Membership and Records 1233 Central Street Evanston, IL 60201-1611 Tel. 847-733-3445

Maintaining Data on Community Membership and Growth — UnityWeb — Guidelines for Updating Data — Reporting or Verifying a Death — Ch. 6

Maintaining Data on Community Membership and Growth — Registering Important Life Events — Ch. 6

🔗WHEN BAHÁ'ÍS ARE RESPONSIBLE FOR BURIAL OF NON-BAHÁ’ÍS

The laws of the Kitáb-i-Aqdas are obviously binding only on Bahá’ís. Nevertheless, if there is a request for a Bahá’í funeral for an individual who was not a Bahá’í, the Bahá’í community should generally respond positively in honouring the deceased and serving his or her relatives. Through consultation, it can be ascertained to what degree the relatives of the non-Bahá’í desire to have Bahá’í law carried out. Some may wish only to have Bahá’í prayers and Writings recited as part of the funeral; others may also want the Prayer for the Dead to be read; and still others may ask that Bahá’í burial laws related to the preparation of the body of the deceased also be observed. Normally, it would be sufficient for one or a few believers known to the deceased’s relatives to assist with the necessary arrangements, and the Assembly would not need to become involved, unless it were directly approached by the relatives.
Letter written on behalf of the Universal House of Justice, dated April 22, 2016, to a National Spiritual Assembly

Your first question addresses the possibility of having a burial ceremony according to Bahá’í laws for a deceased non-Bahá’í. The following guidance in this regard has been provided on behalf of the Guardian to individual believers.

An official Bahá’í funeral service should only be given for a believer, but there is no objection to the reading of Bahá’í prayers, or indeed to a Bahá’í conducting the funeral service of a non-Bahá’í, if this has been requested.

Concerning your question whether a Bahá’í Burial Service can be conducted for non-Bahá’ís if requested by them: If non-Bahá’ís desire that the believers should conduct such a service there is no objection at all.

In the light of this guidance a Bahá’í funeral service may be performed for a non-Bahá’í although it cannot be official, that is to say it cannot be sponsored by a Local Spiritual Assembly or another Bahá’í institution. The use of the congregational prayer as part of a funeral service for a non-Bahá’í is a matter left to the discretion of the family involved until such time as the House of Justice decides upon this question.
Letter written on behalf of the Universal House of Justice, dated July 25, 2002, to a National Spiritual Assembly

[C] oncerning the burial wishes of your non-Bahá’í mother, you are advised that, since Bahá’í law is not, of course, binding on non-Bahá’í relatives, their own wishes regarding burial may be carried out.
Letter written on behalf of the Universal House of Justice, dated March 1, 1998, to an individual believer

Bahá'í burial laws are not applicable to non-Bahá'ís regardless of whether a Bahá'í is responsible for making whatever arrangements are necessary following a death. If it is possible to avoid embalming, cremation, and transport beyond the place of death, that is desirable, but in such cases, the overriding principles are to carry out the wishes of the deceased and to foster harmony and unity within the family.

In situations where the wishes of a non-Bahá'í descendent involve burial in a distant location, and neither embalming nor cremation have been specified in the will, only embalmed bodies may be legally transported across state and even international boundaries in specially sealed metal cases.

🔗WHEN NON-BAHÁ’Í RELATIVES ARE RESPONSIBLE FOR THE BURIAL OF A BAHÁ’Í

In instances where non-Bahá’í relatives are arranging funeral services, there may be interference in carrying out the written will of the deceased which clearly stipulates that Bahá’í burial laws are to be followed. If this should occur, no legal action should be taken. However, the importance of adhering to the last wishes of the deceased should be brought to the attention of the non-Bahá’í relatives, and the Assembly should endeavour to convey to them the moral obligation which this entails, but should not insist if the family refuses to comply.
Letter written on behalf of the Universal House of Justice, dated May 4, 1994, to a National Spiritual Assembly

Concerning the burial of a Bahá’í youth, if the burial has not taken place and there is time to do so, the non- Bahá’í family should be advised that the deceased is a Bahá’í (assuming they do not already know it), and every effort should be made to induce the family to allow the body of their deceased Bahá’í relative to be buried according to the requirements of his Faith. However, if they remain adamant, or if the burial has already taken place, there is nothing which can be done except, perhaps, to say prayers for the deceased.
The Universal House of Justice, from a letter dated December 20, 1976, in Local Spiritual Assembly Handbook , 4th ed., produced by the National Spiritual Assembly of the Bahá'ís of Australia, par. 13.5.3

There is no objection to Bahá’ís attending the non-Bahá’í funeral service of a Bahá’í whose non-Bahá’í relatives have prevented the Bahá’í funeral from taking place. The Bahá’ís should, however, endeavor to offer Bahá’í prayers for the progress of the soul of their departed friend, if circumstances permit. If they cannot be offered on the occasion of the funeral they should be offered at another time.
The Universal House of Justice, from a letter dated May 4, 1966, to a National Spiritual Assembly, in Lights of Guidance , no. 659

🔗IF PLANS CONTRARY TO BAHÁ’Í BURIAL LAW HAVE BEEN MADE

Obviously a Spiritual Assembly cannot itself arrange for the cremation of remains of a Bahá’í even if it was that person’s wish that his remains be disposed of in this way. Bahá'í relatives, likewise, are under the obligation of obeying the Bahá'í law and must not agree to the cremation of a Bahá'í. Where non-Bahá'í relatives of the deceased Bahá'í have charge of the body and are proposing to cremate the remains, the responsible Spiritual Assembly should do all it can to explain the Bahá'í attitude to the relatives in an effort to prevent the cremation. If these efforts fail, the Assembly can have nothing officially to do with the cremation of the body; the believers, however, are free to do as they wish about attending the funeral and the cremation and they may certainly offer a prayer for the progress of the soul of the deceased. The Assembly could, if it seemed appropriate, arrange a meeting at a time other than the funeral, at which the Prayer for the Dead could be said on behalf of the deceased.

[I]f a Bahá’í makes a provision in his will that is contrary to Bahá’í law, that provision is null and void in Bahá’í law, and neither the Bahá’í relatives nor the Spiritual Assembly are permitted to fulfil it. Thus, if a Bahá’í states in his will that his remains are to be cremated he should, nevertheless, be buried in accordance with Bahá’í law unless there is some element of the civil law that would prevent such an occurrence—in which case the civil law would have to be followed, but the Assembly, as indicated above, could take no part in it. If the remains are under the control of non-Bahá’í relatives, the principles explained in [the] paragraph … above apply.
Letter written on behalf of the Universal House of Justice, dated December 9, 1984, to a National Spiritual Assembly, in Lights of Guidance , no. 670

The Universal House of Justice has decided that at this time disregard of the law on burial does not call for deprivation of administrative rights.
Letter written on behalf of the Universal House of Justice, dated October 29, 1996, to a National Spiritual Assembly

If Mrs. ... recognizes the station of Bahá’u’lláh, then she should understand that He is the Law-giver for our Day and, further, that the law of God supersedes all human conceptions of right and wrong. Since one of the important laws is that one’s body should be buried and not cremated, it is unseemly that a believer in Him would consciously disobey that law, even if that person had made a promise, as did she, to her father to have her body cremated.
Letter written on behalf of the Universal House of Justice, dated June 7, 1995, to an individual believer

The House of Justice sympathizes with your concern over the situation in which some local believers, holding important positions in the Faith and familiar with the requirements of the law regarding Bahá’í burial, follow traditional practices which require burial in specific locations that are often at a distance greater than one hour’s journey from the place of death. It may be helpful to bear in mind that weaning indigenous believers away from prevailing tribal customs is a gradual process, which requires the greatest patience and understanding in the education of believers and also perseverance on the part of the affected friends as they resolutely strive to conform to Bahá’í standards…. As indicated in a letter dated 27 February 1943 written on behalf of the Guardian to an individual believer, “The greater the patience, the loving understanding and the forbearance the believers show towards each other and their shortcomings, the greater will be the progress of the whole Bahá’í Community at large”.…

As you may know, the Bahá’í institutions have the responsibility to uphold the authority of Bahá’í law and to educate the believers in the laws and principles of the Faith. In this connection, you might consider consulting with an Auxiliary Board member or your Local Spiritual Assembly as to how to wisely foster increased adherence to the laws you have mentioned.
Letter written on behalf of the Universal House of Justice, dated February 22, 2005, to an individual believer

🔗REQUIREMENTS NOT YET BINDING ON WESTERN BELIEVERS

When the House of Justice determines that it is timely to apply additional aspects of the burial law, it will provide any clarifications that are necessary. In the meantime, it is important that these teachings not be presented in a way that would imply that any of the laws are binding beyond those that are explicitly identified as such or that would suggest there are qualifications or restrictions beyond what is clearly stated.
Letter written on behalf of the Universal House of Justice, dated May 5, 2010, to an individual believer

Although the following requirements are binding only on the Persian believers, Assemblies should become familiar with them to be able to provide guidance to the friends. At present, Western believers are free to observe these requirements or not as they wish:

The body should be wrapped in a shroud of silk or cotton.

A burial ring should be placed on the finger of the deceased before interment.

The coffin should be made of crystal, stone or of a hard, fine wood.

🔗PREPARATION OF BODY AND BURIAL SHROUD

The preparation of the body for burial is a careful washing, and placing in a shroud of white cloth, silk preferably.
Letter written on behalf of Shoghi Effendi, dated April 2, 1955, to an individual believer

The Báb has told us to bury the dead in silk (if possible) in coffins of crystal. Why? Because the body, though now dust, was once exalted by the immortal soul of man!
Letter written on behalf of Shoghi Effendi, dated July 29, 1942, to a National Spiritual Assembly, in Lights of Guidance , no. 649

In the Bayán, the Báb specified that the body of the deceased should be wrapped in five sheets of silk or cotton. Bahá’u’lláh confirmed this provision and added the stipulation that for “those whose means are limited a single sheet of either fabric will suffice”.

When asked whether the “five sheets” mentioned in the law referred to “five full-length shrouds” or “five cloths which were hitherto customarily used”, Bahá’u’lláh responded that the intention is the “use of five cloths”.

Concerning the way in which the body should be wrapped, there is nothing in the Bahá’í Writings to define how the wrapping of the body is to be done, either when “five cloths” are used or only “a single sheet”. At present, the Bahá’ís are free to use their judgment in the matter.
The Universal House of Justice, in “Notes” appended to The Kitáb-i-Aqdas , no. 151

With reference to your two questions concerning the washing of the body, there is nothing in the Writings stating who should wash the body, nor what should be used in the water.
Letter written on behalf of the Universal House of Justice, dated December 7, 1982, to an individual believer

[W] hile … the Bahá’í writings suggest that after the body is washed it should be shrouded and buried, to date no mention has been found as to whether or not clothing the body prior to shrouding is either allowed or prohibited. Although the Kitáb-i-Aqdas ordains that the body of a deceased believer be wrapped in a shroud, the details of this aspect of Bahá’í burial have not been laid down by the House of Justice, and the friends are free to use their discretion in the matter at this time.
Letter written on behalf of the Universal House of Justice, dated November 29, 2016, to a National Spiritual Assembly

In relation to the current health crisis [COVID-19 pandemic], the House of Justice advises that hygiene and public safety must be diligently and thoroughly observed. Although the Bahá’í laws and regulations concerning the burial of the dead are clear, yet in case of serious and contagious diseases, hygiene and public health are priorities, and thus whatever advice the health authorities provide must be followed. In a Tablet that addresses the question of whether cremation of bodies is permissible in the event of contagious diseases, ‘Abdu’l-Bahá confirms that hygiene and protection are the highest priority. Thus, for example, believers from Bahá’í communities in the East who have customarily washed and shrouded the bodies of the deceased may refrain from such observances in relation to a Bahá’í who has died from the coronavirus disease, in order to avoid exposure.
Letter written on behalf of the Universal House of Justice, dated March 29, 2020, to a National Spiritual Assembly

As to whether individuals who are not Bahá’ís may prepare the body of a deceased believer or assist with its preparation, to date, nothing has been found in the Bahá’í writings to indicate that only Bahá’ís may do so. The House of Justice sees no objection to someone who is not a Bahá’í preparing or assisting with the preparation of the body of a deceased believer according to the provisions of Bahá’í burial law.
Letter written on behalf of the Universal House of Justice, dated April 29, 2020, to an individual believer

It is not specified as to who should wash and prepare the body for burial. If neither the family nor a member of the community is able or willing to do so, most funeral homes provide this as a usual and customary service.

🔗BURIAL RING

Is the use of the burial ring enjoined exclusively for adults, or is it for minors as well? ANSWER: It is for adults only. The Prayer for the Dead is likewise for adults. Bahá'u'lláh, in “Questions and Answers” appended to The Kitáb-i-Aqdas , no. 70

The placing of the burial stone [ring] on the dead has no other significance than to emphasize our profound conviction that our souls come from our Creator and to Him they return, and in Him we believe and trust.
Letter written on behalf of Shoghi Effendi, dated July 29, 1942, to a National Spiritual Assembly, in Lights of Guidance , no. 649

In brief, the Bahá'í law for the burial of the dead states ... that the body should be wrapped in a shroud of silk or cotton, and on its finger should be placed a ring bearing the inscription “I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compassionate”; and that the coffin should be of crystal, stone or hard fine wood.
The Universal House of Justice, in “Notes” appended to The Kitáb-i-Aqdas , no. 149

The inscription to be engraved on burial rings is set out in the latter part of paragraph 129 of the Kitáb-i- Aqdas. There are no provisions about the size of the ring or its composition.
Letter written on behalf of the Universal House of Justice, dated May 18, 1999, to an individual believer

There is no provision in the Kitáb-i-Aqdas determining the finger on which the burial ring should be placed.…
Letter written on behalf of the Universal House of Justice, dated March 13, 1978, to a National Spiritual Assembly

Assemblies would be wise to keep a few burial rings on hand to be prepared for unexpected deaths in the community, as they might not be available in a timely way otherwise. They might also wish to have them in multiple languages, as available, depending on the make-up of their community.

Burial rings can be purchased through the Bahá’í Distribution Service at (800) 999-9019 or online at www.bahaibookstore.com.

🔗COFFINS OF CRYSTAL OR STONE

As you know, it is stated in paragraph 128 of the Kitáb-i-Aqdas that “the dead should be interred in coffins made of crystal, of hard, resistant stone, or of wood that is both fine and durable”. In recent years, in situations in which the friends are unable to use these specific materials because they are not available at all in the location of the funeral, or could be obtained only at excessive cost, the House of Justice has referred to note 149 relating to this passage in the Most Holy Book indicating that “the spirit of the law is that coffins should be of as durable a material as possible” and that “for the present, the Bahá’ís are left free to make their own choices in this matter”. Materials that have been used under these provisions include concrete and pressed particle wood composite.
Letter written on behalf of the Universal House of Justice, dated January 7, 2002, to a Bahá’í couple

🔗POSITION OF BODY IN GRAVE

The dead should be buried with their face turned towards the Qiblih.
Letter written on behalf of Shoghi Effendi, dated July 6, 1935, to an individual believer, in Lights of Guidance , no. 646

The position of the body in the grave should be with the feet pointing toward the Qiblih, which is Bahjí in Ά kká.
The Universal House of Justice, from a letter dated May 4, 1972, to a National Spiritual Assembly, in Lights of Guidance , no. 656

While it is not a binding requirement at present, eventually Bahá’ís in all countries will be buried facing the Qiblih (i.e., so that the feet of the body will point towards Bahjí), as is now done in the East. If you consider the direction that the face of such a body would assume if it were in an upright position, it should become clear that the two passages you refer to … do not present a contradiction.
Letter written on behalf of the Universal House of Justice, dated September 13, 1992, to an individual believer

[A] provision of the burial law is that the body is to be laid on its back in the grave oriented so that the feet point toward the Qiblih, and not on its right side with the face toward the Qiblih, as is the custom in Islam.…
Letter written on behalf of the Universal House of Justice, dated July 15, 2013, to a National Spiritual Assembly

Some non-Bahá'í cemeteries may not offer the option of choosing the orientation of the grave and if the foot of the grave is not oriented toward the Qiblih, it may be possible to position the head of the deceased in the casket so it will be facing the Qiblih when interment takes place.

🔗APPLICATION OF BAHÁ’Í BURIAL LAWS TO PERSIAN BELIEVERS LIVING IN THE WEST

The Universal House of Justice has received your email letter … in which you seek guidance regarding the application of Bahá’í burial laws to Iranian Bahá’ís living in the “west”, and has asked us to reply as follows. The issue of application of the laws for “eastern” and “western” Bahá’ís at this time is perhaps best considered in the light of the following explanation. As you are aware, many of the laws of the Kitáb-i-Aqdas were applied in Iran and the neighbouring lands of the Middle East from very early days, and others were progressively enforced by Shoghi Effendi.

🔗BAHÁ’Í GRAVES

While the Guardian has stated that 'It is better and more appropriate to assign a grave to every dead person', the House of Justice has advised that this statement expresses a preference and is not given as a binding ruling.
Letter written on behalf of the Universal House of Justice, dated February 16, 2004, to a National Spiritual Assembly

The House of Justice has not legislated upon the question of what exactly constitutes a “grave”, nor does it wish to legislate on such details of burial laws at this time. Individual friends are, therefore, free to use their own discretion in this matter at this time. Of course, when a Spiritual Assembly is faced with the question of whether more than one body should be buried in a grave, for example when the Assembly is establishing a cemetery, the decision would be left to the Assembly.
Letter written on behalf of the Universal House of Justice, dated September 20, 2016, to an individual believer

Bahá’í law does not address the use of a grave liner; its use is left to the discretion of the family of the deceased, whose decision may be affected by civil law or the requirements of certain cemeteries. Even if a grave liner is used, the law of the Kitáb-i-Aqdas mandating that the dead be buried in a coffin must still be observed.
Letter written on behalf of the Universal House of Justice, dated June 12, 2016, to an individual believer

[I] t would be more appropriate for the remains to be reburied in a separate grave and not in a common grave.

There is no prohibition in Bahá’í law to burial in several levels of graves nor against the use of vaults above the level of the ground.
Letter written on behalf of the Universal House of Justice, dated April 19, 2016, to a National Spiritual Assembly

Your email letter … regarding the application of Bahá’í burial laws in areas subject to flooding has been received by the Universal House of Justice, and we have been asked to reply as follows.… As a first step, your Assembly will wish to determine whether any means exist for the burial of the bodies of the deceased in the affected locality, or nearby place, in a manner permissible by civil law, which could include burial above ground. For example, in response to one National Spiritual Assembly in whose country the land available for cemeteries was very scarce, the House of Justice suggested that the Assembly might be able to acquire a small piece of land in each location where a cemetery is needed, on which a mausoleum consisting of many single burial vaults could be built. It was pointed out that there would be no objection to the vaults’ being on top of one another and that a small but attractive garden could be made around the building, in front of it, or even inside it.
Letter written on behalf of the Universal House of Justice, dated June 15, 2008, to a National Spiritual Assembly

The House of Justice sees no objection to the believers’ following the custom which is normal in …, namely that of placing the coffin directly in a grave dug in the earth and covering it with loose earth, rather than lining the grave with concrete or cement blocks. This is a matter that should be left entirely to the discretion of the family….
Letter written on behalf of the Universal House of Justice, dated July 29, 1984, to a National Spiritual Assembly

In a letter dated February 20, 1978, to a National Assembly, the Universal House of Justice indicated that, “In a tablet of the Master's, He ... states that the graves should not be joined together.” As the use of double headstones for husbands and wives has become a common practice in some localities, believers should be made aware that separate markers should be used for each grave.

🔗Gravestones and Gravestone Symbols

Normally, matters related to headstones on graves are for consideration by the Bahá’í institution which has jurisdiction over that cemetery. Generally, the decision as to the nature of the headstones, their size and design is left to the family of the deceased, but it will, of course, need to take into account any requirements or considerations that the Local or National Spiritual Assembly concerned may determine.

With regard to your query concerning guidance from the Writings, no texts have been found specifying requirements for the headstone or the type of superstructure on a grave. Regarding the inscription on a headstone, the beloved Guardian asked the believers not to use any form of the Greatest Name, but a nine-pointed star may be used. If desired, an appropriate text from the Sacred Writings may be inscribed on the headstone.
Letter written on behalf of the Universal House of Justice, dated March 3, 2002, to an individual believer

[I] t is permissible to use on headstones quotations from the Bahá’í Writings as well as the name of the Author of the quotation. That would include the name of Bahá’u’lláh at the end of quotations from His Writings.
Letter written on behalf of the Universal House of Justice, dated July 3, 2019, to an individual

As regards your question: there is no reason why the word “Bahá’í” should not appear in the center of a nine- pointed star on the tombstone of ... but the ringstone emblem should not be used, nor the Greatest Name.
Letter written on behalf of Shoghi Effendi, dated September 30, 1955, to an individual believer, in Lights of Guidance , no. 671

🔗BAHÁ’Í CEMETERIES

The Guardian thinks the ideal thing would be for the believers to have a Bahá’í cemetery. Letter written on behalf of the Shoghi Effendi, dated September 5, 1950, to an individual believer, in The Compilation of Compilations, Vol. I , no.36

[I] n countries … where there are large numbers of believers scattered in small communities, the House of Justice appreciates that the friends undoubtedly feel the need to have a Bahá’í cemetery. It understands that many governments are willing to provide land for cemeteries, and there is no objection to Bahá’í institutions accepting grants of land for this purpose. It is suggested that as a first step you should approach government authorities about your needs. If the government is unable to assist you in setting aside such lands, you should investigate whether it is permissible to bury on private property and whether privately-owned property of Bahá’ís might be available for this purpose. Should this be so, you could then endeavour to find out what can be done locally; that is, whether any of the friends are willing to donate a piece of land or, in the alternative, how much the friends are able to contribute toward the purchase of a suitable piece of land.…
Letter written on behalf of the Universal House of Justice, dated November 24, 1983, to a National Spiritual Assembly

At the present time there are no definite regulations for preparing Bahá’í cemeteries. However, in a Tablet of the Master’s, He emphasizes the need for the cemetery to have a beautiful outward appearance and states that the graves should not be joined together but that each one should have a flower bed around its four sides. He also indicates that it would be pleasing if a pool were located in the center of the cemetery and beautiful trees were planted around it as well as around the cemetery itself.
Letter written on behalf of the Universal House of Justice, dated February 20, 1978, to a National Spiritual Assembly, in Lights of Guidance , no. 654

In a Bahá’í cemetery believers should be buried with their feet pointing towards the Qiblih (the Shrine of Bahá’u’lláh in ‘Akká). However, this is not a binding requirement at present….
Letter written on behalf of the Universal House of Justice, dated November 24, 1992, to a National Spiritual Assembly

[I] n considering the layout of the new cemetery, you should bear in mind that, eventually, Bahá’ís will be buried facing the Qiblih of the Bahá’í world. Therefore, it would be desirable to align any future graves in such a way that the feet of the bodies will point towards Bahjí.
Letter written on behalf of the Universal House of Justice, dated June 10, 2013, to a National Spiritual Assembly

The direction of the Qiblih from a given location on earth may be set along the shorter arc of a great circle that passes through Bahjí and the point concerned. A great circle in this context is one whose plane bisects the earth (e.g., the equator and longitudinal meridians). Bahjí is located at approximately 35 degrees east longitude and 33 degrees north latitude.
Letter written on behalf of the Universal House of Justice, dated June 27, 2011, to an individual believer

Naturally, the Bahá’í cemetery should be maintained in a neat and beautiful condition. Since a Bahá’í cemetery is the property of the Bahá’í community, funds for the purchase of the land should be the responsibility of the institutions of the Faith. Some of the believers may wish to purchase a plot or plots. Others may wish to make earmarked contributions for the project. However, the House of Justice feels that no Bahá’í should be denied the use of such a facility because he cannot afford to pay the full cost of a plot and its maintenance. General appeals may be made to the friends for contributions to a fund for the upkeep of the cemetery, but it would not be proper to solicit funds for this purpose from the families of those buried in the cemetery, whether Bahá’ís or non-Bahá’ís.
Letter written on behalf of the Universal House of Justice, dated November 24, 1992, to a National Spiritual Assembly

The burial of Bahá’ís in a Bahá’í burial ground, although most appropriate, is not a law of the Kitáb-i-Aqdas. However, burial of the dead within a distance of one hour’s travel is one of the laws. Therefore, should the Bahá’í cemetery be located more than one hour’s journey away, the believers should make use of a nearby non-Bahá’í burial ground, providing there is no objection on the part of the local people and the authorities.
Letter written on behalf of the Universal House of Justice, dated November 6, 1984, to a National Spiritual Assembly

It is left to the discretion of Local Spiritual Assemblies to decide whether or not to purchase gravesites.

Regarding the legal aspects of establishing a cemetery, this is generally a matter for local law. Therefore, it is suggested that the Local Assembly consult about such matters with a competent local attorney. The funds associated with operating the Bahá’í section of the cemetery should be kept separate from other Bahá’í Funds. Although the National Assembly generally discourages Local Assemblies from appealing to other communities for funds, if the activity or venture serves several communities in an area, it has permitted such appeals (and then communities are free to respond to the appeal as they wish). In addition, if the cemetery is actually located within the jurisdiction of another Local Assembly, that Assembly would be the one that should have responsibility for it.

🔗Burial of Non-Bahá’ís and Believers Deprived of Administrative Privileges

It would not be right to refuse to bury in a Bahá’í cemetery one who has lost his voting rights. Furthermore, it is quite possible that non-Bahá’í relatives of believers or others may be permitted to be buried in a Bahá’í cemetery. However, a deciding factor could be whether the area of land chosen for use as a Bahá’í cemetery would be large enough to permit burial of non-Bahá’ís. It is suggested that no hard and fast rules be adopted, but that each case be considered on its own merits.
Letter written on behalf of the Universal House of Justice, dated July 12, 1984, to a National Spiritual Assembly

🔗DONATION OF BODY TO MEDICAL SCIENCE

Individuals are free to donate their bodies to medical science. They should request that when the use of the body for this purpose concludes the remains not be cremated but, if feasible, interred within an hour’s journey of the place of death or from the location where they are at the end of the medical process. It will be up to the prospective recipient medical institution to decide whether or not to accept such conditions, but if the institution is unable to honor the above conditions, it would still be permissible to donate one’s body if a believer chooses to do so.

The friends are encouraged to discuss these matters with their families in order to ensure that their wishes regarding the disposition of their remains are carried out.
Letter written on behalf of the Universal House of Justice, dated December 21, 2014, to an individual believer

A person’s wish to leave his or her body to medical science or to donate organs may be stipulated in his or her will. However, if the person has specific wishes concerning this, it would be wise to make sure that relatives and physicians are aware of those wishes and to leave separate instructions in an easily accessible place, especially in cases of organ donation for transplant, since the possibility of using donated organs is very time-sensitive and would have to take place well before the reading of the will.

If Bahá'ís are in charge of the donation process, they should try to ensure that any final disposition of the remains will involve a dignified burial without cremation as most medical centers routinely cremate donated remains. They may wish to inquire ahead of time how remains are identified and tracked in the interests of honoring the wishes of donors regarding disposition and should ask for and keep a copy of the consent form that was signed. It should include information on what the family agreed to donate.

🔗Organ Donation

Concerning your question about the Teachings of the Faith in connection with donating or receiving human organs, in a letter dated 6 September 1946 written on behalf of the beloved Guardian, it was stated that there was nothing in the Teachings which would forbid a Bahá'í to bequeath his eyes to another person or for a hospital, adding that it seemed a noble thing to do.
Letter written on behalf of the Universal House of Justice, dated October 1, 1984, to a National Spiritual Assembly, in Local Spiritual Assembly Handbook, Australia, 4th ed., produced by the National Spiritual Assembly of the Bahá'ís of Australia, no.16.7.3

🔗EXHUMATION AND REBURIAL

As the beloved Guardian’s secretary wrote on his behalf, “The spirit has no more connection with the body after it departs, but, as the body was once the temple of the spirit, we Bahá’ís are taught that it must be treated with respect.” These words show why, in principle, it is preferable not to disturb the remains of the deceased once they have been interred.
Letter written on behalf of the Universal House of Justice, dated February 5, 2014, to an individual believer

Regarding exhumation and reburial, generally speaking, it is preferable not to disturb the remains of the deceased once they have been interred. However, when circumstances demand or if it is required by civil law, it is permitted in Bahá’í law to exhume and reinter mortal remains, keeping in mind that the friends should do everything possible to ensure that the remains are not removed more than one hour’s journey from the place of death and that the spirit of Bahá’u’lláh’s law for burial to take place near the place of death is observed. Whenever the problem of the obliteration of a grave or the incineration of remains arises, it is left to individual families to take whatever action they feel is within their means. In cases where there are no family members or the family cannot afford to cover the expenses associated with extending the lease of a burial plot or transferring the remains, it would not be feasible for the Bahá’í community to incur such costs, although there may be special circumstances that would require it to do so.

In places where land is scarce and it is the common practice to lease burial plots for limited periods of time, the only solution may be to acquire land for a Bahá’í cemetery.… Even if making provision for such cemeteries may not currently be financially feasible, it is a course of action that many Local and National Spiritual Assemblies will have to take in the future and that will then make it possible to exhume and reinter the remains of the believers as the need arises. For now, it is left to the friends and their families to do the best they can with the resources available to them and within the circumstances presented by their society.
Letter written on behalf of the Universal House of Justice, dated March 10, 2019, to a National Spiritual Assembly

It is understood that you are considering the possibility of transferring the remains of some believers to a new site as there is concern that the current burial area is becoming polluted. Generally speaking, it is preferable not to disturb the remains of the deceased once they have been interred. However, when circumstances demand, such as when required by civil law, it is permitted in Bahá’í law to exhume and reinter mortal remains. Whether the present situation necessitates that the remains be transferred to a new cemetery site is left to your judgement, considering the circumstances in light of the principles outlined above and taking into account the views of the family members of the deceased as to the exhumation and reburial.

Exhumation and reburial, when necessary, should be undertaken with minimal disturbance to the body and in a manner which shows respect. Bahá’í law does not rule out transferring the mortal remains into a new or smaller casket. However, the remains should not be reshrouded nor should the Prayer for the Dead be recited again, though, of course, there would be no objection to other prayers being offered on the occasion.
Letter written on behalf of the Universal House of Justice, dated November 14, 2019, to a National Spiritual Assembly

🔗HONORING THE MEMORY OF THE DECEASED

The Master has told us that gifts and good deeds done in memory of those who have passed on, are most helpful to the development of their souls in the realms beyond….
Letter written on behalf of Shoghi Effendi, dated December 10, 1952, to an individual believer, in Lights of Guidance , no. 679

With regard to Bahá’ís attending a gathering for the purpose of what you refer to as celebrating a person’s life, in principle, there would of course be nothing to prevent the friends from taking part in meetings held to say prayers for the progress of the soul of a deceased person and to share accounts of his or her life and services.
Letter written on behalf of the Universal House of Justice, dated June 7, 2018, to an individual believer

As you know, the offering of prayers on behalf of the departed, whether Bahá’í or non-Bahá’í, is encouraged in our teachings, as such prayers are conducive to the progress of their souls in the world beyond. As to the holding of memorial gatherings at regular intervals, there is nothing in the teachings specifically prohibiting such gatherings, but we find general guidelines in the letters of the beloved Guardian, in which he warns the believers against adhering to the rites and customs of past systems and of former religions, and instead urges them to show forth the Bahá’í way of life and demonstrate the independent character of the Teachings of the Faith.

Advertising memorial gatherings by the family is entirely a personal matter for the family to decide. It is left to the discretion of your National Spiritual Assembly whether Local Spiritual Assemblies may permit the use of their Bahá’í Centres for such gatherings.
Letter written on behalf of the Universal House of Justice, dated May 24, 1974, to a National Spiritual Assembly, in Lights of Guidance , no. 665

In keeping with a principle established by the beloved Guardian, the House of Justice ordinarily advises against naming a building such as a Ḥaẓíratu’l -Quds, which is an institution of the Faith, after a person, even if that person is or was a distinguished Bahá’í who has nobly served the Cause. However, there is no objection in some cases to naming a particular room such as a meeting hall, library or other designated area in the name of such a believer as an alternative way of honouring his or her memory. Also, it is quite acceptable and is a common practice throughout the world to name a Bahá’í educational facility or training institute after a much-loved and highly regarded believer who has passed away.

In such matters a National Assembly has to exercise wise discretion. The House of Justice wants to avoid the emergence within the Bahá’í community of the practice that has been common in other religions whereby people of financial means contribute substantial sums of money for the erection of buildings with the understanding or on condition that the building would be named after a departed loved one. The friends should give freely in support of projects for the construction of facilities to be used for the good of the community without personal interests being attached to their donations and the institutions of the Faith should be left free, in certain circumstances, to name such facilities after souls who are deserving of the honour independent of financial considerations.
Letter written on behalf of the Universal House of Justice, dated March 11, 2012, to a National Spiritual Assembly

🔗14. OTHER ISSUES BROUGHT BEFORE THE ASSEMBLY

🔗PERSONAL MATTERS

ADOPTION

HEALTH AND WELL-BEING

Influences on Health

Assisting the Sick

Condition of Soul during Illness

Systems of Healing

MEDICAL MATTERS

Abortion Forbidden Except in Certain Cases

Birth Defects

Deliberate Approaches to Death

Care while Dying

Euthanasia

Euthanasia Is Violation of Civil Law

Physician-Assisted Suicide Laws Vary by State

Removal or Withholding of Life Support

Who Decides

Suicide

Suicide Prevention

Suicide Attempts or Threats

Genetic Engineering

Gender Identities and Sex Change Issues

Birth Control

Sterilization Not Permissible Under Normal Circumstances

Mental Health Issues and Role of the Assembly

Responding to Mental Health Issues

Suggestions for Encouraging Individuals with Mental Disorders

Suggestions for Supporting Families of Individuals with Mental Disorders

Becoming Informed about Mental Health Issues

Diminished Mental Capacity

Alzheimer’s Disease and Other Dementias

Addictions

Support Groups

Individual and Institutional Responsibilities in Public Health Crises

Vaccination

PSYCHIC AND OCCULT EXPERIENCES

🔗INTERPERSONAL RELATIONS

APPEALS FOR MATERIAL ASSISTANCE OR HOSPITALITY

Using Bahá’í Funds to Assist Those in Need

Creating a Humanitarian Fund

Providing Financial Support for Bahá’í Refugees

BUSINESS VENTURES

Business Practices Should Be Consistent with Teachings

DISRUPTIVE BEHAVIORS

Due to a Person’s Insistence on His or Her Views

Due to Medical Conditions

Due to Mental Disorders

Responding to Behavioral Problems

🔗EXTERNAL ISSUES

BAHÁ’Í PRISONERS

Contact with Prisoners

Practice of Faith in Prisons

Restrictions on Practice of Faith in Prisons

Release from Prison

DISASTERS

Collaboration among Bahá’í Institutions Necessary for Swift Response in Times of Crisis

Community-Building Activities Develop Capacities for Service

Using Bahá’í Funds for Disaster Relief Efforts

Disaster Preparedness

Community Membership Lists and Emergency Contact Information

Personal Preparedness

Maintaining Lines of Communication during Disasters

Online Resources

INHERITED CULTURAL AND RELIGIOUS PRACTICES

Preserving Inherited Cultural Identities

Attending Ceremonies of Other Religions

MILITARY SERVICE

Identification as Bahá’í in Military Service

Non-Combatant Status

Bahá’ís Are Not Pacifists or Conscientious Objectors

Personnel Who Become Bahá’í While in Military Service

Selective Service Registration Obligation

POLITICAL NON-INVOLVEMENT AND OBEDIENCE TO GOVERNMENT

Involvement in Campaigning and Holding Non-Partisan Elected Office

Holding Administrative and Appointive Posts in Government

Voting in Primary Elections

SOCIAL MEDIA AND INTERNET USE

Wisdom and Self-Discipline Essential When Participating in Online Discourse

Individual Initiative and Institutional Responsibilities

.........................................

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Posting Extracts from Bahá'í Writings and Publications

Public Posting of Correspondence

Personal Emails or Letters to Bahá'í Institutions

Messages from Bahá'í Institutions

14. OTHER ISSUES BROUGHT BEFORE

THE ASSEMBLY

🔗PERSONAL MATTERS ADOPTION

He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My glory, My loving-kindness, My mercy, that have compassed the world. Bahá’u’lláh, Kitáb-i-Aqdas , par. 48

In this holy Cause the question of orphans hath the utmost importance. The greatest consideration must be shown towards orphans; they must be taught, trained and educated. The Teachings of Bahá’u’lláh, especially, must by all means be given to them as far as is possible.

I supplicate God that thou mayest become a kind parent to orphaned children, quickening them with the fragrances of the Holy Spirit, so that they will attain the age of maturity as true servants of the world of humanity and as bright candles in the assemblage of mankind.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 112

It was a pleasure to Shoghi Effendi to receive your letter of May 26th and to hear about your adopted children. This is a truly Bahá’í act especially as it was often lauded both by Bahá’u’lláh and ‘Abdu’l-Bahá, and the Guardian trusts that they will grow to become Bahá’í workers, and thus repay your kind generosity.
Letter written on behalf of Shoghi Effendi, dated June 20, 1931, to an individual believer, in Lights of Guidance , no. 468

🔗HEALTH AND WELL-BEING

Make ye then a mighty effort, that the purity and sanctity which, above all else, are cherished by ‘Abdu’l- Bahá, shall distinguish the people of Bahá; that in every kind of excellence the people of God shall surpass all other human beings; that both outwardly and inwardly they shall prove superior to the rest; that for purity, immaculacy, refinement, and the preservation of health, they shall be leaders in the vanguard of those who know. And that by their freedom from enslavement, their knowledge, their self-control, they shall be first among the pure, the free and the wise.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 129

You should always bear in mind Bahá’u’lláh’s counsel that we should take the utmost care of our health, surely not because it is an end in itself, but as a necessary means of serving His Cause. In case of illness, He emphatically tells us, we should refer to the most competent physicians.
Letter written on behalf of Shoghi Effendi, dated July 17, 1937, to an individual believer, in Lights of Guidance , no. 991

🔗Influences on Health

The material world, in relation to the spiritual world, is a world of imperfections. It is full of dangers and difficulties which have been greatly aggravated by man’s neglect and misuse of his responsibilities. Human society itself, which exists in the material world, is in disastrous disarray.

Our appetites and inclinations are strongly influenced by the condition of our physical makeup, and our bodies are in varying degrees of health, depending upon factors such as heredity, environment, nourishment and our own treatment of them. Genetic variations occur, producing conditions which can create problems for the individual. Some conditions are of an emotional or psychological nature, producing such imbalances as quickness to anger, recklessness, timorousness, and so forth; others involve purely physical characteristics, resulting not only in unusual capacities but also in … diseases of various kinds.

Whether deficiencies are inborn or are acquired, our purpose in this life is to overcome them and to train ourselves in accordance with the pattern that is revealed to us in the divine Teachings.
The Universal House of Justice, from a letter dated September 11, 1995, to a National Spiritual Assembly

🔗Assisting the Sick

We should all visit the sick. When they are in sorrow and suffering, it is a real help and benefit to have a friend come. Happiness is a great healer to those who are ill. In the East it is the custom to call upon the patient often and meet him individually. The people in the East show the utmost kindness and compassion to the sick and suffering. This has greater effect than the remedy itself. You must always have this thought of love and affection when you visit the ailing and afflicted.

‘Abdu’l-Bahá, The Promulgation of Universal Peace , no. 72

Assemblies may wish to consider establishing a task force for such pastoral care activities as visiting the sick, the bereaved, the elderly, or otherwise home-bound members of the community, and to encourage individual initiatives to provide home visits, especially to those who may be unable to participate in community life otherwise. Offering to conduct a study circle or devotional gathering in the home of such believers, if they are well enough, and asking them to invite friends and family, can invigorate and encourage them in the Faith, draw families and communities closer together, and be a rich source of healing fellowship for everyone involved. Likewise, offering a helpful service or performing an everyday task for one who is infirm or ill can be of enormous assistance and encouragement, reducing the sense of isolation and helplessness often experienced by the sufferer in such circumstances.

Personal Matters — Medical Matters — Mental Health Issues and the Role of the Assembly — Ch. 14

🔗Condition of Soul during Illness

For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. ‘Abdu’l-Bahá, “Tablet to August Forel”, in The Bahá’í World, 1968-1973, Vol. XV , pp. 37-43

Regarding your questions concerning the condition of the soul during illness: The passages in the “Gleanings” make it quite clear that physical ailments, no matter how severe, cannot bring any change in the inherent condition of the soul. As Bahá’u’lláh says: ‘The spirit is permanent and steadfast in its station’. The veil or hindrance that interposes between soul and body during physical disease is sickness itself. Sickness reveals a lack of balance in the human organism, an absence of equilibrium in the forces essential for the normal functioning of the human body.
Letter written on behalf of Shoghi Effendi, dated March 8, 1936, to an individual believer, in The Compilation of Compilations, Vol. I , no. 1061

🔗Systems of Healing

There are two ways of healing sickness, material means and spiritual means. The first is by the treatment of physicians; the second consisteth in prayers offered by the spiritual ones to God and in turning to Him. Both means should be used and practised. ...

Now, if thou wishest to know the true remedy which will heal man from all sickness and will give him the health of the divine kingdom, know that it is the precepts and teachings of God. Focus thine attention upon them.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 133

The statement defining health practitioners from a Bahá’í point of view is given in a letter written on behalf of the Guardian to an individual believer on 8 June 1948: “In His Most Holy Book (the “Aqdas”) Bahá’u’lláh says to consult the best physicians, in other words doctors who have studied a scientific system of medicine.” It is clear from other statements made by the Guardian, as well as from the practice of Bahá’u’lláh, the Master and the Guardian himself, that by “a scientific system of medicine” he was not limiting the choice to the medical theories currently dominant in western countries. The House of Justice, therefore, does not exclude the use of traditional native healers, who have often gone through a rigorous training in their craft. There is, nevertheless, an important borderline between unorthodox medical practice and sheer quackery or superstition, and this we should be careful not to cross.
Letter written on behalf of the Universal House of Justice, dated June 17, 1994, to a National Spiritual Assembly

In general, with respect to alternative forms of healing, Shoghi Effendi has explained that the so-called gift of healing is a God-given talent, and there is nothing in the Teachings to prohibit the friends from recognizing that they have such a gift. Bahá’ís are free to use such abilities provided they do so without attributing their powers to the Faith or to Bahá’u’lláh and indeed are free to follow any method of healing that they favor, even if it is not officially recognized, so long as by doing so they do not violate the law of the land. Bahá’ís involved in such practices should themselves make it clear to those to whom they display such “gifts” that what they do is not related to the Faith.

The decision to use alternative forms of healing by a Bahá’í would, of course, have to be weighed in the light of Bahá’u’lláh’s admonition to the believers to refer to competent physicians in times of illness and ‘Abdu’l-Bahá’s statements about the importance of science and reason.
Letter written on behalf of the Universal House of Justice, dated August 5, 2014, to an individual believer

Personal Matters — Medical Matters — Vaccination — Ch. 14

Personal Matters — Psychic and Occult Experiences — Ch. 14

🔗MEDICAL MATTERS

🔗Abortion Forbidden Except in Certain Cases

Know that the soul which is common to all men cometh forth following the commingling of things and after their maturation, as thou dost observe in the germ: once it hath developed to its predestined stage, God manifesteth the soul that was latent within it. Thy Lord, verily, doeth what He willeth and ordaineth what He pleaseth.

Bahá’u’lláh, Súriy-i-Ra’ís, in The Summons of the Lord of Hosts: Tablets of Bahá’u’lláh (Haifa: Bahá’í World Centre, 2002), p. 153

According to the Bahá’í Teachings the human soul starts with the formation of the human embryo, and continues to develop and pass through endless stages of existence after its separation from the body. Its progress is thus infinite.
Letter written on behalf of Shoghi Effendi, dated December 31, 1937, to an individual believer, in Lights of Guidance , no. 680

Abortion and surgical operations for the purpose of preventing the birth of unwanted children are forbidden in the Cause unless there are circumstances which justify such actions on medical grounds, in which case the decision, at present, is left to the consciences of those concerned who must carefully weigh the medical advice in the light of the general guidance given in the Teachings.
Letter written on behalf of the Universal House of Justice, dated May 23, 1975, to a Local Spiritual Assembly, in Lights of Guidance , no. 1155

The practice of abortion for the purpose of terminating an unwanted pregnancy is prohibited in the Faith. However, there are indeed conditions in which abortion is permissible for a Bahá’í, and while the House of Justice has not delimited under which circumstances abortion would or would not be justified, several kinds of circumstances have been identified as falling within the area of the individual’s decision. Among them are serious malformations of the embryo, serious damage to the fetus, neural tube defects in babies in utero, serious risk to the health of the mother, and pregnancy as a result of rape. Individual believers needing to make such a decision will have to be guided by the general principle stated above, the best medical advice they can obtain, and their consciences.
Letter written on behalf of the Universal House of Justice, dated September 12, 2018, to an individual

Personal Matters — Medical Matters — Issues Related to Fertility and Reproduction — Birth Control — Ch. 14

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies

🔗Birth Defects

The Beloved Guardian has asked me to assure you and the parents of the dear baby of his prayers for his healing, both material and spiritual. It is difficult for us to understand these calamities when they come to us. Those who are firm in the Faith, know that the Hand of God protects them, and if something of this nature comes upon them, it is for some reason, which may have to do with the spiritual development of the one affected, or the spiritual development and welfare of the loved ones; or even for the melting of the hearts of non-Bahá’ís, who will be affected by the Divine Spirit, through the manner in which the Bahá’í meets such an ordeal.
Letter written on behalf of Shoghi Effendi, dated July 23, 1953, to an individual believer, in Lights of Guidance , no. 943

There is no explicit guidance in the Writings regarding birth defects and the Universal House of Justice has not ruled on the issue of an operation in the case of a life-threatening birth defect. It is therefore left to the judgment of the parents or guardians who must carefully and prayerfully weigh whatever medical advice they receive in light of the general guidance given in the Bahá’í teachings, balanced with the needs of all members of the family and how any decision would affect them. The Assembly should support whatever decision is made by the parents or guardians without trying to influence it, on the understanding that in such difficult situations there is neither a right nor a wrong answer and it is the parties themselves who must live with any decision made.

🔗Deliberate Approaches to Death

Sometimes death occurs after a period of illness and disability during which time believers may need support, encouragement, and guidance from their Local Assembly and community. Occasionally, Assemblies find themselves in the position of being asked for guidance on how to approach an impending death. As state laws governing ante mortem (before death) care are subject to change, Assemblies should inform themselves of the specific laws that apply within their states.

🔗Care while Dying

In cases when a community member or his/her loved one is approaching death, hospice, and palliative care can provide valuable assistance. Such care includes use of drugs to alleviate pain, muscle spasms, and other possible effects of organ failure as death approaches; skilled nursing care to maintain comfort and dignity; and spiritual and emotional counseling to support both the patient and the family during the natural process of dying, which can sometimes be difficult and involves an unpredictable duration of time. The majority of hospice care takes place in the home with family caregivers aided by resources and assistance from hospice professionals. Inpatient hospice facilities are sometimes also available for those who have no other caregivers, for end-stage patient care, and for caregiver respite. Further information and directories for hospice care are available through the National Hospice and Palliative Care Organization at (703) 837-1500 or online at https://www.nhpco.org/.

Personal Matters — Medical Matters — Deliberate Approaches to Death — Removal or Withholding of Life Support — Ch. 14

🔗Euthanasia

We have received your letter of March 18, 1974, in which you ask for the Bahá’í viewpoint on euthanasia and on the removal of life support in medical cases where physiological interventions prolong life in disabling illnesses. In general our teachings indicate that God, the Giver of life, can alone dispose of it as He deems best, and we have found nothing in the Sacred Text on these matters specifically but in a letter to an individual written on behalf of the beloved Guardian by his secretary regarding mercy killings, or legalized euthanasia, it is stated:

“...this is also a matter which the Universal House of Justice will have to legislate.” Until such time as the Universal House of Justice considers legislation on Euthanasia, decisions in the matters to which you refer must be left to the consciences of those responsible.
The Universal House of Justice, from a letter dated May 17, 1974, to a National Spiritual Assembly, in Lights of Guidance , no. 985

The Universal House of Justice has received your email letters … enquiring about the Bahá’í view on “physician-assisted death”—specifically, whether a Bahá’í may terminate his or her life in this way and whether a physician who is a Bahá’í may assist another person to end his or her life in this manner. We have been asked to convey the following …

As you know, in response to previous questions concerning end-of-life decisions, the House of Justice has explained that the Bahá’í Teachings state that God is the Giver of life and He disposes of it as He deems best. Consequently, a very painful illness or disabling condition does not in itself justify taking measures to terminate a life. However, nothing specific has been found in the Sacred Text about decisions pertaining to medical treatment or the withholding of life support in cases of terminal illness or in circumstances where extreme medical intervention prolongs life while exposing the patient to protracted suffering. The House of Justice has made no ruling on the criteria to be followed in deciding on these questions. Therefore, until such time as it considers legislation on this matter, decisions of this type, including whether or not to provide written instructions in the event of incapacity, are left to the consciences of those responsible, including the patient, in the light of expert medical advice and within the limits of the law of the land.

The House of Justice acknowledges that there are differences between the matters addressed in the foregoing guidance and the issue of “physician-assisted death” which goes further than merely withholding certain kinds of care. This type of intervention—which entails some active involvement in the ending of life—brings with it many far-reaching moral and ethical concerns to which a Bahá’í must be attentive in order to be faithful to the principles about the sanctity of life provided in the Teachings. One example of such concern is the danger of undue social pressure being brought to bear on those who are ill, on their families, or on their physicians. However, circumstances vary greatly, and the House of Justice does not wish to comment further at this time. Therefore, the decision on these questions is also left to the friends to make in light of the spiritual principles outlined above.
Letter written on behalf of the Universal House of Justice, dated February 3, 2023, to an individual

🔗Euthanasia Is Violation of Civil Law

Euthanasia is prohibited in all states under general homicide laws. As a violation of criminal law, under the Bahá’í principle of obedience to law, it is forbidden to Bahá’ís of the United States.

Euthanasia is distinguished from withholding or removal of life support by two characteristics: 1) it requires a concrete action, such as administration of a lethal substance, by a person other than the one who is dying, and 2) it artificially hastens the moment of death, compressing the process of dying into a brief span of time rather than allowing it to take whatever natural course it would otherwise take.

🔗Physician-Assisted Suicide Laws Vary by State

Physician-assisted suicide, also termed physician-assisted death or dying, is explicitly prohibited as criminal in many states although some states leave the matter under common law rather than criminal law. In a handful of states, physician-assisted suicide, in which doctors are permitted to prescribe a lethal dose of medication to be self-administered solely by a patient who has met certain criteria, is legal. Regardless of whether suicide is legal in any civil jurisdiction, it is forbidden for Bahá’ís to end their lives or to assist others to do so.

🔗Removal or Withholding of Life Support

As to the Bahá’í viewpoint on the removal or withholding of life support in medical cases where intervention prolongs life in disabling illness, nothing has been found in the Sacred Text specifically on this matter. In such cases decisions must be left to those responsible, including the patient.
Letter written on behalf of the Universal House of Justice, dated May 31, 1979, to an individual believer, in Lights of Guidance , no. 985

Mr. …’s second question asks whether an individual in a state of coma, whose brain is dead, but whose respiratory and circulatory functions are still artificially and temporarily maintained, is considered dead. The Universal House of Justice has made no rulings on the criteria which are to be followed in deciding when a person is to be considered dead, and therefore, at present time, as far as the Bahá’ís are concerned, this is a question that is left to the judgement of the appropriate medical and legal authorities.
Letter written on behalf of the Universal House of Justice, dated June 19, 1986, to a National Spiritual Assembly

Removal or withholding of life support refers to instances when a medical intervention required to sustain life is either not used or the ongoing use of the intervention is discontinued, allowing the natural progression of an injury or existing disease state to lead to death. An option for individuals or families when a decision is made to remove or withhold artificial life support is hospice or palliative care. Unlike euthanasia, beyond removing artificial life supports, hospice care does nothing either to hasten or delay the moment of death.

Personal Matters — Medical Matters — Deliberate Approaches to Death — Euthanasia — Ch. 14

🔗Who Decides

In cases where life can be prolonged only through artificial measures, the decision to remove or to withhold measures that would sustain life may be made by the patient, if he or she is capable at the time. Such artificial measures may include cardiopulmonary resuscitation (CPR), respirators, feeding tubes, intravenous fluids, exceptionally potent drugs, and other interventions. A common practice is also for individuals, while still capable, to prepare advance directives, called living wills, and appoint surrogate decision-makers, through durable powers of attorney for health care, to handle decision-making for them in the event they should be found to be suffering from an incurable and terminal condition and be unable to express themselves.

In the absence of a clear expression by the dying person, the decision of whether to use artificial measures to prolong life generally rests with the spouse, next of kin, or the guardian, if there is one. In the absence of all these, the decision may devolve upon attending medical personnel according to whatever legal and policy guidelines govern their place of practice. Hospitals generally have ethics committees that may be consulted when there are questions about such decision-making.

🔗Suicide

Suicide is forbidden in the Cause. God Who is the Author of all life can alone take it away, and dispose of it in a way He deems best. Whoever commits suicide endangers his soul, and will suffer spiritually as a result in the other Worlds beyond.
Letter written on behalf of Shoghi Effendi, dated August 25, 1939, to an individual believer

Thou hast written of the severe calamity that hath befallen thee—the death of thy respected husband. That honorable man hath been so subjected to the stress and strain of this world that his greatest wish was for deliverance from it. Such is this mortal abode: a storehouse of afflictions and suffering. It is ignorance that binds man to it, for no comfort can be secured by any soul in this world, from monarch down to the most humble commoner. If once this life should offer a man a sweet cup, a hundred bitter ones will follow; such is the condition of this world. The wise man, therefore, doth not attach himself to this mortal life and doth not depend upon it; at some moments, even, he eagerly wisheth for death that he may thereby be freed from these sorrows and afflictions. Thus it is seen that some, under extreme pressure of anguish, have committed suicide.

As to thy husband, rest assured. He will be immersed in the ocean of pardon and forgiveness and will become the recipient of bounty and favor.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá , no. 170

Regarding the “In Memoriam” section of Bahá’í News: although suicide is so strongly condemned in the teachings, it does not mean that a person has ceased to be a Bahá’í because he killed himself; he should, therefore, be mentioned, the same as other believers, in this section.
Letter written on behalf of Shoghi Effendi, dated March 29, 1945, to a National Spiritual Assembly, in Lights of Guidance , no. 674

Concerning the question of burial according to Bahá’í law in the case of a believer having committed suicide, the Research Department has reported that to date nothing has been found in the Writings of Bahá’u’lláh or ‘Abdu’l-Bahá or in letters written by or on behalf of Shoghi Effendi that addresses this question. Although suicide has been strongly condemned in the teachings, this does not mean that a person has ceased to be a Bahá’í because he committed suicide, and the House of Justice has determined that he may certainly be given a Bahá’í funeral.
Letter written on behalf of the Universal House of Justice, dated November 29, 2016, to a National Spiritual Assembly

When a suicide has occurred, it is usually challenging to the community, as well as to the family and friends of the person involved. In addition to grief, various individuals may feel somehow responsible and experience feelings of guilt and shame, and the Assembly may wish to make possible a special consultation about the situation beyond the funeral with those who wish to participate. The Assembly can suggest that individuals seek the services of mental health professionals, especially those with expertise in dealing with grief. It may also wish to hold gatherings within the Bahá’í community to assist the friends to approach the loss spiritually.

🔗Suicide Prevention

We must not only be patient with others, infinitely patient, but also with our own poor selves, remembering that even the Prophets of God sometimes got tired and cried out in despair!…. He urges you to persevere and add up your accomplishments, rather than to dwell on the dark side of things. Everyone’s life has both a dark and bright side. The Master says: turn your back to the darkness and your face to Me.
Letter written on behalf of Shoghi Effendi, dated October 22, 1949, to an individual believer, in The Unfolding Destiny of the British Bahá’í Community , p. 456

It is too bad that young and promising men, who if they remain living can render great services to humanity, should take away their life at a moment of despair. The world, especially in these days, is full of woes and sufferings. We should be brave and have a stout heart. Trials and tribulations should arouse in us added vigour and greater determination and not dampen our zeal and kill our spirit.
Letter written on behalf of Shoghi Effendi, dated March 12, 1933, to an individual believer, in Lights of Guidance , no. 675

The House of Justice admonishes you to put all thought of suicide and death out of your mind and concentrate on prayer and effort to serve the Cause of Bahá’u’lláh.
Letter written on behalf of the Universal House of Justice, dated June 7, 1979, to an individual believer

A Local Assembly may one day be faced either with helping an individual or family try to avert a suicide or with helping family members and the community cope with one that has taken place. The role of the Local Assembly in regard to suicide is limited because the urge to commit suicide is essentially a mental health problem involving complex processes for which Assemblies are neither mandated nor generally qualified to provide professional services.

🔗Suicide Attempts or Threats

In cases of attempted suicide, emergency medical help should be sought immediately by dialing 911 or any other local emergency number.

When confronted with a threat of suicide, it is essential that the Assembly not ignore or deny the possibility. If someone is suicidal:

He or she must not be left alone.

The person should be urged to seek help immediately from his or her doctor, the nearest hospital emergency room, or to call 911.

If the person does not wish to make a phone call, someone else can do it and offer to drive him or her to a care facility or a doctor.

Call the 24-hour, toll free, National Suicide Prevention Lifeline (800) 273-TALK ((800) 273-8255), which provides connection to a trained counselor at a local suicide crisis center. When the Assembly is aware of depression and suicidal thinking in an individual, it may, as a preventive measure, have the person sign a contract with the Assembly agreeing not to commit suicide and to seek other assistance whenever suicidal thoughts occur. Commitment to the Faith and respect for the Assembly, together with the sense that it cares and is paying attention, may serve as stabilizing influences for the person.

🔗Genetic Engineering

Nothing specific has been found in the Bahá’í writings on genetic engineering. This is therefore a matter on which the House of Justice may have to legislate but the time has not yet come for that. The subject is quite complex, and an informed opinion can be offered only when the scientific understanding is much further advanced than at present and the social implications are clearer. With the emergence of adequate understanding, it will also be opportune to deal with ethical issues involved. In the meantime, Bahá’ís faced with questions about genetic engineering are free to come to their own conclusions based on their knowledge of the Bahá’í teachings on nature and the purpose of life. However, they should be careful not to make dogmatic statements or offer their own understanding to others as a teaching of the Faith.
Letter written on behalf of the Universal House of Justice, dated April 20, 1997, to an individual believer

🔗Gender Identities and Sex Change Issues

Know thou that the distinction between male and female is an exigency of the physical world and hath no connection with the spirit; for the spirit and the world of the spirit are sanctified above such exigencies, and wholly beyond the reach of such changes as befall the physical body in the contingent world. In former ages, men enjoyed ascendancy over women because bodily might reigned supreme and the spirit was subject to its dominion. In this radiant age, however, since the power of the spirit hath transcended that of the body and assumed its ascendancy, authority and dominion over the human world, this physical distinction hath ceased to be of consequence; and, as the sway and influence of the spirit have become apparent, women have come to be the full equals of men. Today, therefore, there is no respect or circumstance in which a person’s sex provideth grounds for the exercise of either discrimination or favour.

‘Abdu’l-Bahá, Additional Tablets, Extracts and Talks

Nothing has been found in the Bahá’í writings that deals explicitly with the subjects of transsexuality or surgical operations carried out to change sex or establish a single sex. In the past when questions about sex change were raised, the House of Justice advised, at the time, that the issues should be considered as medical questions on which advice and guidance should be sought from experts in that field. However, today questions related to gender are often challenging given the social, psychological, and political forces shaping human thought in a milieu that largely ignores the spiritual purpose of life. These forces, in addition to impacting the general discourse related to gender, have also affected the perspectives of the scientific and medical communities. If a believer were advised to just seek the advice of experts, he or she may well obtain an imbalanced view of the issue. In light of the increased confusion surrounding the matter, the House of Justice feels that believers who are considering the possibility of a sex change would benefit from additional guidance, which is set forth below.

While there are many complexities surrounding the biological issues pertaining to sex and the social issues pertaining to gender, the Bahá’í writings affirm the generally held perspective that there are two sexes, male and female. This, of course, is not in conformity with some recent social theories that divide gender into multiple types. The House of Justice has acknowledged that there may be instances—involving largely biological rather than essentially social factors—where procedures to change sex, or to establish a single sex, would be warranted and that such a matter is a medical question on which advice from experts can be sought. This perspective is based on the specific findings of natural science that in some unusual instances there are challenges associated with the biological basis of sex that can be ameliorated by recourse to medical methods.

A Bahá’í considering a change of sex is advised to carefully and prayerfully weigh the medical opinion received in the light of Bahá’u’lláh’s teachings and not be swayed by contemporary notions that regard gender as something to be altered as a matter of personal preference or intuition. In addition to considering the medical factors, the believer would wish to reflect on how perception of the issue has been influenced by powerful, contemporary forces affecting society. Most importantly, the believer ought to take into account the spiritual teachings bearing on such a decision. These relate to such matters as the purpose of life, the twofold nature of human beings, the soul’s lack of gender, and the role of tests in an individual’s spiritual development. Depending on circumstances, consideration of relevant spiritual teachings might prompt questions such as the following: How best may one fulfill the spiritual purpose of life? Will one’s spiritual happiness result from the material solution of a sex change, or might one be pursuing a chimera, which will result in a new set of problems? Is it possible to view the challenge of gender identity as a test that one can come to grips with and manage? What will be the impact of such a decision on one’s family members, including any spouse or children?

Because of the deeply personal nature of these questions, the decision whether to pursue a sex change can only be made by the individual, preferably after consulting with family members, and is not a matter on which Bahá’í institutions would offer specific advice. If a person does undergo the medical procedures required to change his or her sex and the change of sex has been legally recognized, the spiritual, moral, and legal prerogatives and obligations relevant to that sex would apply, and marriage to a person of the opposite sex would be permissible.

Although Bahá’í institutions would not specifically counsel believers on the advisability or inadvisability of undergoing a sex change, they could assist such friends by suggesting consultation with mature Bahá’ís who understand the issues and who also have the pertinent professional expertise.
Letter written on behalf of the Universal House of Justice, dated March 30, 2017, to a National Spiritual Assembly

The Nature and Purpose of Marriage — Marriage Is a Union between a Man and a Woman — Marriage after Undergoing a Sex Change — Ch. 11

The queries you raise about donors of eggs or sperm in cases of infertility and the state of the souls of frozen embryos relate to the broader question of the Bahá'í attitude toward recent advances in medical science which increase the probability of conception in cases of infertility.

The Bahá'í view is very balanced. While appreciating the value of the new medical techniques which enable previously childless couples to enjoy the blessings of a family, the teachings define such limits as are necessary to preserve the dignity of the individual and the sanctity of marriage.
Letter written on behalf of the Universal House of Justice, dated October 25, 1984, to a National Spiritual Assembly, in Lights of Guidance , no. 1168

Statements made by the beloved Guardian establish the principle that, for Bahá’ís, the process of reproduction pertains to a husband and wife. In this light, the House of Justice has determined that, in relation to procedures for assisted reproduction, only the sperm of the husband and the egg cell of the wife should be used, and it would not be acceptable for the friends to use donated sperm or eggs from another party or to donate them to others. This also applies to the donation or receipt of a fertilized egg.

Furthermore, the House of Justice has concluded that the spiritual and social implications of the use of a surrogate mother to provide for the gestation of an embryo, even when the embryo results from the fertilization of the wife’s egg cell by the husband’s sperm, are too far-reaching for such a procedure to be acceptable for Bahá’ís. Even if the concept of adoption of a fertilized egg was considered to be distinct from its donation, its transfer from a couple and implantation in the womb of another mother is very closely related to surrogacy and raises other complex issues.

Beyond these determinations that are based on the guidance provided by Shoghi Effendi, the House of Justice does not wish to legislate now on the use of in vitro fertilization or the disposition of any fertilized eggs following the in vitro fertilization process. Hence, for the time being, it is left to the believers to decide on such matters.

In making such a decision, a thoughtful believer will naturally have profound regard for the sanctity of life. The Bahá’í teachings indicate that the human soul comes into being at the time of conception. Yet, they do not precisely define the biological moment and nature of the event described as “conception”. Indeed, one understanding of conception is that it coincides with fertilization; yet another is that it occurs following fertilization and implantation, the onset of pregnancy. Thus, it may not be possible to know when the association of the soul with the material form occurs, and such questions may be insoluble by human thought or investigation since they relate to mysteries of the spiritual world and the nature of the soul itself.
Letter written on behalf of the Universal House of Justice, dated March 27, 2016, to an individual believer

With respect to the question of multiple ovulation and pregnancies induced through the use of certain chemical agents, the House of Justice knows of nothing in the Writings on this matter. Since the process described is essentially only an accentuation of a normal process, i.e., inducing ovulation where formerly there was some physiological obstacle to successful release of ova, the possibility of multiple pregnancies may be viewed as the chance that is taken in achieving an otherwise successful outcome to a therapeutic intervention....
Letter written on behalf of the Universal House of Justice, dated August 30, 1988, to an individual

🔗Birth Control General Principles

The Guardian has … given his careful consideration to your question regarding the Bahá’í view of birth control. …there is no reference whatsoever in the Writings on this subject. The utmost we can say is by way of reference from what Bahá’u’lláh has revealed regarding the nature, purpose and character of marriage.

We, as Bahá’ís, are not therefore in a position either to condemn the practice of birth control or to confirm it.

Birth control, however when exercised in order to deliberately prevent the procreation of any children is against the Spirit of the Law of Bahá’u’lláh, which defines the primary purpose of marriage to be the rearing of children and their spiritual training in the Cause.
Letter written on behalf of Shoghi Effendi, dated February 4, 1937, to an individual believer, in Lights of Guidance , no. 1162

There is nothing in the Sacred Writings specifically on the subjects of birth control, abortion or sterilization, but Bahá’u’lláh did state that the primary purpose of marriage was the procreation of children, and it is to this primary purpose that the beloved Guardian alludes … This does not imply that a couple are obliged to have as many children as they can; the Guardian’s secretary clearly stated on his behalf, in answer to an inquiry, that it was for the husband and wife to decide how many children they would have. A decision to have no children at all would vitiate the primary purpose of marriage unless, of course, there were some medical reason why such a decision would be required.

You and your husband, therefore, should have no feeling that you are obliged to add to your already large family. This is a matter entirely for you to decide, and there are many methods of preventing conception, including self-discipline and restraint, to which you can have recourse.
Letter written on behalf of the Universal House of Justice, dated January 28, 1977, to an individual believer, in Lights of Guidance , no. 1163

It should be pointed out … that the Teachings state that the soul appears at conception, and that therefore it would be improper to use a method, the effect of which would be to produce an abortion after the conception has taken place.
Letter written on behalf of the Universal House of Justice, dated May 23, 1975, to an individual believer, in Lights of Guidance , no.

🔗Sterilization Not Permissible Under Normal Circumstances

It is clear from the instructions of the beloved Guardian that sterilization merely for the purpose of preventing the conception of unwanted children is absolutely prohibited in the Faith. When asked about sterilization of the mentally deficient or the physically unfit the Guardian pointed out that there is no reference to this in the Teachings. Neither is there anything in the Teachings about the use of contraceptive methods in order to prevent the transmission through inheritance of undesirable family traits and tendencies. These are, therefore, matters which the Universal House of Justice will have to consider in future. We do not wish to legislate on such matters now, and therefore leave the decision in each case to the individual believers involved.

We have said, however, that there may be circumstances which would justify sterilization, and that those called upon to make decisions in this regard must rely on the best medical advice available (preferably more than one expert should be consulted) and their own consciences. They should also take into account the availability, reliability and reversibility of other methods of contraception.
The Universal House of Justice, from a letter dated July 25, 1973, to an individual believer

Under normal circumstances it is not permissible to have a surgical operation for the purpose of not having more children if such an operation could result in permanent sterility. Bahá’ís considering such a step must be guided by the Bahá’í principles involved, the best professional advice available to them, and their own consciences. If it is established that vasectomy and tubal ligation are operations the effects of which are reversible and which, therefore, do not result in permanent sterility, they would not fall under this prohibition.
Letter written on behalf of the Universal House of Justice, dated April 16, 1985, to an individual believer

🔗Mental Health Issues and Role of the Assembly

House of Justice 1963-1986: The Third Epoch of the Formative Age , par. 141.13

It is the responsibility of Bahá’í Assemblies to decide when individual interests should be subordinated to those affecting the collective welfare of the community. But, as already stated, the interest of the individual should always be safeguarded within certain limits, and provided they do not seriously affect the welfare of the group as a whole.
Letter written on behalf of Shoghi Effendi, dated June 26, 1936, to an individual believer, in Lights of Guidance , no. 411

There is a great deal of misunderstanding about mental illness, and in some cases a heavy stigma, which may prevent individuals and families from getting needed assistance. Therefore, while taking necessary steps to ensure the collective welfare of the community, it may be helpful for the Assembly to seek opportunities, when appropriate, to raise understanding about the human struggle that mental illness presents and to dispel some of the misunderstandings about such illness.

Personal Matters — Medical Matters — Mental Health Issues and Role of the Assembly — Support Groups — Ch. 14

🔗Responding to Mental Health Issues

In responding to cases of mental disorders, the Assembly should first consider the welfare of the whole community and then seek resources to help the individual. Assemblies are encouraged to seek advice from local mental health professionals, including social service agencies and qualified nonprofit organizations, concerning specific situations and to draw upon these resources in deciding upon any course of action.

In every aspect of offering assistance to individuals and/or families, the Assembly must always bear in mind that it cannot, and must not, try to assume the role of therapist, for which it is neither mandated nor equipped. In some states, such as California, it is possible that an Assembly may be subject to legal action for attempting to provide counseling in cases of mental disorders. If the Assembly becomes aware of a problem that might be an indicator of a mental disorder, it should avoid suggesting that there might be a mental problem, as it is not qualified to make such a determination. Depending on the circumstances, it may wish to suggest that the person undergo a medical and/or psychological evaluation through his or her primary care physician or other healthcare practitioner. If the individual’s behavior seems to be so extreme that immediate assistance is required, the Assembly or its representative may wish to contact a mental health crisis intervention unit or the police, as seems appropriate to the situation.

The Assembly may suggest mental health counseling or support groups, and may find it helpful in some circumstances, always with the prior consent of the individual involved, to provide general information to a therapist about the teachings of the Bahá’í Faith. However, it should confine its own work with individuals to issues of personal spiritual transformation, understanding and application of spiritual principles, adherence to Bahá’í laws, functioning within the Bahá’í community, and firmness in the Covenant.

In its interactions with an individual who suffers from mental disorder(s), the Assembly and its representatives should strive to be:

Kind without being either indulgent or patronizing

Observant without either condoning or judging, unless the Assembly is considering a matter that requires a judgment

Detached without being indifferent or lacking in empathy

Assertive about maintaining appropriate boundaries without being aggressive or intrusive

Alert for and prepared to confront domineering, intrusive, manipulative, or avoidant behaviors

Prepared to contact private or public support services, if it appears that the individual might harm himself/herself or others

Encouraging and supportive of behavior that is in keeping with the teachings of the Faith While respectful acknowledgment of the feelings, circumstances, and perceptions of an individual is an essential component of a productive relationship, ownership and responsibility for the interpretation and resolution of his or her problems must remain with the individual. It is not the Assembly’s role to interpret, explain, excuse, criticize, or solve an individual’s problems, however sympathetic the members of the Assembly may be. It is the responsibility of the individual*, within the context of his or her own pursuit of spiritual growth, and if needed with the aid of trained professionals and support groups, to acknowledge, interpret, analyze, and resolve his or her own life issues, whatever they may be.

*If the individual is mentally incompetent, the responsibility lies with first-degree relatives and family members or a guardian. It is important that Local Assemblies maintain the confidentiality of all records of its dealings with individual suffering from mental health issues. This includes not only the substance or fact of consultation with or about the person but also any document in which references are made to diagnosis or treatment. All such records should be protected, preferably separately from the Assembly’s general minutes. Conveying confidential information to duly authorized personnel when safety issues are a concern should not be considered a violation of confidentiality.

Operating Principles of the Local Spiritual Assembly — Balancing Openness and Confidentiality — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Confidential Materials — Ch. 4

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Resource Files — Counseling Resources — Ch. 4

Behaviors Subject to Sanctions — Irresponsible Behavior — Ch. 10

Duties of the Assembly upon Receipt of Application for Divorce — Duty to Investigate and Try to Reconcile Couple — May Suggest Counseling — Ch. 12

Personal Matters — Medical Matters — Deliberate Approaches to Death — Suicide — Ch. 14

Personal Matters — Medical Matters — Mental Health Issues and Role of the Assembly — Support Groups — Ch. 14 Interpersonal Issues — Disruptive Behaviors — Due to Mental Disorders — Ch. 14

Interpersonal Issues — Disruptive Behaviors — Responding to Behavioral Problems — Ch. 14

🔗Suggestions for Encouraging Individuals with Mental Disorders

ery little is as yet known about the mind and its workings. But one thing is certain: Bahá’ís can and do receive a remarkable help and protection in this world, one which often surprises their doctors very much!
Letter written on behalf of Shoghi Effendi, dated April 9, 1948, to an individual believer, in Lights of Guidance , no. 947

It is very hard to be subject to any illness, particularly a mental one. However, we must always remember these illnesses have nothing to do with our spirit or our inner relation to God. It is a great pity that as yet so little is really known of the mind, its workings and the illnesses that afflict it; no doubt, as the world becomes more spiritually minded and scientists understand the true nature of man, more humane and permanent cures for mental diseases will be found. ...

You must always remember, no matter how much you or others may be afflicted with mental troubles and the crushing environment of these State Institutions, that your spirit is healthy, near to our Beloved, and will in the next world enjoy a happy and normal state of soul. Let us hope in the meantime scientists will find better and permanent cures for the mentally afflicted. But in this world such illness is truly a heavy burden to bear!
Letter written on behalf of Shoghi Effendi, dated April 12, 1948, to an individual believer, in Lights of Guidance , no. 948

With reference to the broad aspects of your problem of psychological difficulty, the House of Justice has asked us to quote the following passages from the Writings of Bahá’u’lláh: “Know thou that the soul of man is exalted above, and is independent of all infirmities of body or mind ... . When it (the soul) leaveth the body, however, it will evince such ascendancy, and reveal such influence as no force on earth can equal”. In a letter written on behalf of the beloved Guardian we also find the following passage: “You must always remember, no matter how much you and others are afflicted with mental troubles …, that your spirit is healthy, near to your Beloved, and will in the next world enjoy a happy and normal state of soul.” Thus it is that the soul is not aided by psychotherapy. On the other hand, in your understanding of the mental phenomena which distress you, and in your efforts to overcome your problem it is perfectly proper to consult professional experts, as your National Assembly ... advised. In another letter written on behalf of Shoghi Effendi by his secretary, we read the following: “As Bahá’u’lláh has urged us to avail ourselves of the help of good physicians, Bahá’ís certainly are not only free to turn to psychiatry for assistance but should, when available, do so.” The mind, then, with all its aberrancies, may often favourably be influenced by scientifically trained persons.

The Universal House of Justice suggests that through daily prayer, and specially by observing the daily obligatory prayers, through study of the Writings, through active participation in teaching efforts and in the activities of the community, and through constant effort to sacrifice for the Faith you love so well, you will provide a spiritual counterpart to the professional help you will receive from the experts. You should also endeavour to engage in some useful occupation, or by training yourself to have such an occupation, as work is itself another means at our disposal, in accordance with our Teachings, to draw nearer to God, and to better grasp His purpose for us in this world.
Letter written on behalf of the Universal House of Justice, dated April 6, 1976, to an individual believer, in Lights of Guidance , no. 953

[M] ental illness is not spiritual, although its effects may indeed hinder and be a burden in one’s striving toward spiritual progress. In a letter written on behalf of the Guardian to a believer there is this further passage:

Such hindrances [i.e. illness and outer difficulties], no matter how severe and insuperable they may at first seem, can and should be effectively overcome through the combined and sustained power of prayer and of determined and continued effort.

That effort can include the counsel of wise and experienced physicians, including psychiatrists. Working for the Faith, serving others who may need you, and giving of yourself can aid you in your struggle to overcome your sufferings. One helpful activity is, of course, striving to teach the Cause in spite of personal feelings of shortcomings, thus allowing the healing words of the Cause to flood your mind with their grace and positive power.
Letter written on behalf of the Universal House of Justice, dated June 15, 1982, to an individual believer

It is certainly very difficult to bear an illness like the one you describe, but you can be sure that, as with all the difficulties of life, this one, too, will present an opportunity for much spiritual growth and for the garnering of many blessings both for you and for your near ones. The important thing is to bear in mind that there is really nothing to fear since, according to the Teachings, the soul is exalted above the ills of the body, however unpleasant they may be. These emotional or mental illnesses, as they are often called, seem in part to stem from a certain imbalance in the elements of the body, an imbalance which medical science is only just beginning to understand. ‘Abdu’l

- Bah á says that the soul is like the sun and the ills of the body like clouds. The latter can keep the rays of the sun from being visible to us, but they can never have an influence on the refulgence of the sun itself.

L etter written on behalf of the Universal House of Justice, dated June 30, 1993, to an individual believer

If an individual with a mental disorder repeatedly writes letters or makes phone calls to Assembly members, the Assembly may wish to appoint a liaison with capacity to listen to and interact with him or her. The liaison may find it helpful to assist the individual to clarify and focus his or her thinking by asking such questions as, “Why are you telling me that?” The liaison may also want to politely interrupt lengthy monologues that are unproductive.

If the person’s problems are affecting the community, the Assembly may wish to establish clear boundaries regarding his or her behavior in relation to the Assembly, the community, and, if necessary, to particular individuals within the community, and explicit consequences for violating the boundaries. If such an approach is used, care should be taken to establish boundaries that are reasonable and consequences that are appropriate. If possible, this should be done in consultation and cooperation with the individual involved. The Assembly may also find it helpful to put these boundaries and consequences for violating them in the form of a written contract at the time of the agreement so that both the individual and the Assembly will have a copy. If possible, the actual wording should be agreed upon by both the individual and the Assembly. This will help to reduce confusion and minimize individual differences of perception in recalling what was decided when referring to the agreement in the future. Once consequences are specified, if the predetermined boundaries are violated, the Assembly should act to impose the consequences.

🔗Suggestions for Supporting Families of Individuals with Mental Disorders

[W] e would ... emphasize the ideal of rehabilitation within the family as well as in the community. Family members should be trained, where possible, to help provide the support and encouragement that the disabled person requires to surmount his impairment.

Human Rights and Disability: Statement to the 40th United Nations Sub-Commission on Prevention of Discrimination and Protection of Minorities, a statement prepared by the Bahá’í International Community, dated August 1988

Assemblies may wish to encourage family members of a person with a mental disorder, if they haven’t done so already, to find out as much as they can about the disorder, as well as medical conditions that may be associated with it, and get help for themselves, even if the person with the disorder doesn’t seek treatment. Family members can encourage the person with the disorder to inquire about education and counseling, but pressuring or trying to force the person to get help may be counterproductive.

If the family wishes, the Assembly may want to provide a mentor to assist it with consultation. In addition, a task force could serve as a liaison with the Assembly and direct the individuals concerned to appropriate human resources and professionals for assistance. They may also provide guidance based on the Writings, depending on the case.

Basic Functions of the Local Spiritual Assembly — Recordkeeping — Resource Files — Ch. 4

Strengthening Marriage and Family Life — Local Assembly and Community Responsibilities — Assembly Can Establish a Task Force to Attend to Family Matters — Ch. 11

Personal Matters — Medical Matters — Mental Health Issues and Role of the Assembly — Support Groups — Ch. 14

Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies — Determining Whether to Assist Parties with Consultation

🔗Becoming Informed about Mental Health Issues

There is a wide variety of mental health issues that can affect individual community members and impact the community as a whole. As with many health conditions, mental disorders fall on a continuum from so mild as to be almost undetectable to very severe. The degree to which a particular individual’s conduct may be affected varies accordingly and may improve or worsen over time, depending on many factors. Some individuals may suffer from more than one mental disorder or a complicating general medical condition at the same time. Furthermore, persons with mental disorders may have difficulties with substance abuse, which can further disrupt brain chemistry and affect behavior.

To help Assemblies deal with mental health issues that may arise within and affect their communities, it is highly advisable that they build relationships with persons in or near their localities who have expertise in the field of mental health. These may be members of the Bahá’í community and/or mental health professionals in local social service agencies. Introductory information about a wide range of mental health issues and resources for responding to them can also found on such authoritative websites as https://www.cdc.gov/mentalhealth/index.htm and https://www.nimh.nih.gov/health .

🔗Diminished Mental Capacity

Regarding persons whose [mental] condition has not been defined by the civil authorities after medical diagnosis, the Assembly on the spot must investigate every case that arises and, after consultation with experts, deliver its verdict. Such a verdict, however, should, in important cases, be preceded by consultation with the National Spiritual Assembly. No doubt, the power of prayer is very great, yet consultation with experts is enjoined by Bahá’u’lláh. Should these experts believe that an abnormal case exists, the withholding of voting rights is justified.
Letter written on behalf of Shoghi Effendi, dated May 30, 1936, to an individual believer

The withdrawal of administrative rights from a person who is suffering from a mental illness is not a sanction, but merely a recognition of the fact that the believer’s condition renders him incapable of exercising those rights. From this you will see that the mental incapacity must be very serious for this step to be taken, and would normally be dependent upon a certification of insanity by medical authorities or confinement in a mental hospital. Again, depending upon the kind of mental illness, such suspension of voting rights may or may not involve non-receipt of Bahá’í newsletters, inability to attend Nineteen Day Feasts, etc.
Letter written on behalf of the Universal House of Justice, dated May 12, 1982, to a National Spiritual Assembly, in Lights of Guidance , no. 195

Mental incapacity may include such conditions as accidental brain injury, Alzheimer’s Disease, dementias associated with aging and other intellectual disabilities. Limitations on the administrative rights of mentally incapacitated individuals may be conferred in some cases and is intended not as a sanction but as a relief of the responsibility to vote or undertake other administrative duties.

Declaration of Faith and Enrollment — Special Enrollment Procedures — Persons with Mental Disorders or Disabilities — Ch. 6

Responding to Violations of Bahá’í Law — Removal of Administrative Privileges — Ch. 10

Parental Consent for Marriage — Circumstances in Which Parental Consent Is Forfeited or Not Required — When Parent is Mentally Incompetent — Ch. 11

🔗Alzheimer’s Disease and Other Dementias

Although it is a neurological disorder, Alzheimer’s Disease has significant psychological symptoms/consequences. There are an increasing number of patients suffering from Alzheimer’s disease or other forms of dementia.

The effects of these disorders are a heavy burden on the caregivers. There are associations nationwide that provide educational programs and support groups for caregivers. Information may be found through the United States government’s National Institutes of Health at www.nia.nih.gov/Alzheimers/Publications/adfact.htm.

🔗Addictions

The reason Bahá’u’lláh forbade drinking alcoholic beverages is because it is bad for the health, more particularly for the mind. Of course you can point this out to Mr. ... and Mr. ... and you can also pray that they will themselves feel the urge to give it up; but these are habits each individual should seek to surmount for his own good.
Letter written on behalf of Shoghi Effendi, dated February 17, 1945, to an individual believer, in The Compilation of Compilations,

Vol. II , no. 1797

The malign effects of the widespread use of alcoholic beverages upon almost every society in the world cannot but confirm every Bahá’í in the wisdom of Bahá’u’lláh in banning its use, thereby shielding faithful believers from a legion of difficulties.…
Letter written on behalf of the Universal House of Justice, dated August 8, 1979, to a National Spiritual Assembly

The Universal House of Justice received your email … concerning the problem of alcoholism which affects some of your communities, and we have been asked to send you the following advice. Firstly, your Assembly is advised to distinguish between alcoholism, which is a pathological addiction to alcohol, and the custom of drinking alcohol which is common in a number of societies.

The mere custom of drinking alcohol is one which can be stopped immediately by an act of will. What is needed is a deep enough commitment to the Cause of God, and a sound enough understanding of the wisdom of its laws and principles on the part of the believers for them to have the courage and determination to free themselves from the shackles of social convention and break this habit. The wisest course for the Spiritual Assemblies and the teachers of the Faith to follow is to concentrate on increasing the devotion to the Cause, the vision and the unity of the believers, so that they can be weaned away from this habit. It is usually not wise to overstress the importance of this law at the outset, before the friends are sufficiently deepened to comprehend and support it.

Alcoholism is a far more serious condition, and here medical assistance and the services of such groups as Alcoholics Anonymous are very important. Bahá’ís can and do help in such matters, but should not assume that they are experts in it without the necessary training. They can collaborate with those who have experience in the field.…
Letter written on behalf of the Universal House of Justice, dated May 6, 1998, to a Regional Spiritual Assembly

Obviously there are different degrees of dependence upon alcohol and drugs and the Assembly will have to be correspondingly more patient with the more severe cases. Indeed someone who is really addicted may well need medical assistance to break the habit, as well as the spiritual support given by his fellow believers.
The Universal House of Justice, from a letter dated February 13, 1973, to a National Spiritual Assembly

When a person enters the Faith with a known substance addiction, the role of the institutions is to provide spiritual support and opportunities for transformation. There are a variety of approaches to overcoming addictive behaviors, and believers should be encouraged to avail themselves of private counseling, public agencies, support groups, and other means.

Behaviors Subject to Sanctions — Drugs — Ch. 10

🔗Support Groups

There is no objection to Bahá’ís’ being members of Alcoholics Anonymous or similar associations. Alcoholics Anonymous has done a great deal of good in assisting individuals to overcome their condition. The sharing of experiences that the members undertake does not conflict with the Bahá’í prohibition on the confession of sins; it is more in the nature of group therapy.
Letter written on behalf of the Universal House of Justice, dated November 25, 2007

In addition to Alcoholics Anonymous, a variety of support groups may be available in different areas to assist with various challenges, and, as long as they are reasonably in keeping with the principles of the Faith, believers should feel free to use them as needed. One such organization is the Open Circle Network, sponsored by the National Spiritual Assembly of the Bahá’ís of the United States. They can be contacted through their website at https://opencirclenetwork.org/.

🔗Individual and Institutional Responsibilities in Public Health Crises

As you know, the House of Justice has previously advised that when faced with issues of a scientific or medical nature, Bahá’ís should seek out and rely on the best expert advice available.… each believer is free to act according to his or her own understanding of the truth, and there is no obligation for the friends to have uniformity of thought in connection with their choices.

Many of the public health measures that were initially implemented to control the spread of COVID-19 have been removed, and, as you may know, your National Assembly has recently revised its policies in relation to COVID-19. In view of this, the friends are now encouraged to set aside previous differences and unite in the pursuit of the aim of the Nine Year Plan and strive to contribute to the betterment of their society.
Letter written on behalf of the Universal House of Justice, dated July 13, 2023, to an individual believer

Setting aside the intentional efforts within your society to cloud the public discussion with disinformation or to intensify the political divide—efforts which every believer would naturally strive to avoid—there remain many complex considerations pertaining to the issues surrounding the virus and matters of personal and public health, and scientific understanding is rapidly evolving. It is therefore not possible to give a simple reply to the specific questions you have raised. Naturally, there are consequences no matter what decision is made, and there are some circumstances in which the institutions of the Faith may need to make decisions in the wider interest of the community. However, we have been asked to reiterate that, when making personal decisions on such matters, each believer has a responsibility to act according to his or her own understanding of the relevant spiritual principles and scientific considerations. There is no obligation for the friends to have uniformity of thought with regard to their choices in this connection. Moreover, the House of Justice has advised that different conclusions reached by different believers should not become a source of contention or disunity in the community. Questions bearing on the collective affairs of the community should be referred to the relevant Bahá’í institution in your country.
Letter written on behalf of the Universal House of Justice, dated August 26, 2021, to an individual believer

[W] hen faced with issues of a scientific or medical nature, Bahá’ís should seek out and rely on the best expert advice available. … In relation to the coronavirus pandemic, the friends should follow the counsel of medical and other scientific experts on the advisability and efficacy of the various vaccination options that are becoming available and the wisdom of particular public health measures. They should not be concerned merely with their own personal choices and well-being, but in reaching their decisions, they should also consider their social responsibilities and the common good.

Of course, with a new outbreak of a previously unknown disease, available information may change rapidly. If an individual believer is unclear as to what may be reputable sources on a given issue, he or she may seek the recommendations of Bahá’í institutions or friends who have scientific training. In rare instances when experts appear to be providing inconsistent opinions, then one would do well to pursue the prevailing or majority expert opinion. Responding through his secretary to a believer who had received conflicting medical advice, Shoghi Effendi once advised: “you should refer to other doctors, and follow the majority vote.” It is scientific consensus arrived at through the sound methods of science, rather than a particular opinion from an individual expert, that should be sought. In this regard, there are reputable national and international health agencies created for the purpose of assessing circumstances that impact public health and well-being, and of determining what can be considered the established scientific consensus.

Through adherence to the above principles, Bahá’ís can offer a much-needed example of respect for science and truth. Yet, while these principles are straightforward and no doubt generally known to the friends, in recent years, the challenges associated with finding the truth pertaining to various issues in the wider society have grown more acute, creating greater opportunities for confusion and misdirection. In particular, one aspect of this breakdown that exacerbates the confusion is the systematic misuse of media and communication technologies—whether traditional or Internet-based. While the advancement of such technologies has had many positive effects and offers promise as yet unrealized, regrettably those same instrumentalities are vulnerable to exploitation and abuse, and too often can have socially destructive consequences. Through these vehicles, the uninformed, the self-interested, and the malicious can easily disseminate rumours, conspiracy theories, and outright falsehoods regarding just about any conceivable issue, including important scientific and medical ones. As these erroneous statements circulate and are repeated many times through different means, especially through social media—supported in some instances by isolated voices who may present themselves as experts—they take on the status of authoritative views in the minds of some. Information surrounding the current global pandemic is a prime example, with the consequences of such misinformation being potentially catastrophic. In the search for truth and understanding, the friends should therefore weed out those sources of information that prove to be biased and unreliable, which are attempting to offer unsubstantiated views for partisan purposes, in order to determine where consensus lies among reliable sources.

There, of course, remain scientific or medical matters about which experts have legitimate differences of opinion. Believers may, thus, come to various conclusions about such matters, and there is no obligation for the friends to have uniformity of thought about them. However, they should not allow differing opinions to become a point of contention among themselves and should act in ways that demonstrate their care for the welfare of others. If specific questions arise in relation to the activities of the Bahá’í community, the friends should turn for resolution to the institutions of the Faith.
Letter written on behalf of the Universal House of Justice, dated February 11, 2021, to an individual

Behavior Subject to Sanctions — Irresponsible Behavior — Abuse of Hospitality — Ch.10

🔗Vaccination

Nothing has been found in the Bahá’í Writings on the subject of vaccination. Nevertheless, in the Kitáb-i- Aqdas, Bahá’u’lláh stated: “Resort ye, in times of sickness, to competent physicians; We have not set aside the use of material means, rather have We confirmed it through this Pen, which God hath made to be the Dawning-place of His shining and glorious Cause.” Moreover, in reply to scientific issues raised on a number of occasions, Shoghi Effendi consistently advised Bahá’ís that such matters would need to be investigated by scientists.
Letter written on behalf of the Universal House of Justice, dated December 8, 2020, to an individual believer

You indicate that there are numerous medical professionals who have expressed concern about the safety of these vaccines, but surely you are also aware of the many other medical and scientific experts as well as reputable national and international health agencies that are promoting the use of such vaccines. One Bahá’í may value the opinions of certain experts, while another may value different opinions offered by other experts. Nonetheless, each believer is free to act according to his or her own understanding of the truth, and there is no obligation for the friends to have uniformity of thought in connection with their choices. Moreover, there is nothing to be gained by Bahá’ís arguing about such matters.
Letter written on behalf of the Universal House of Justice, dated March 28, 2021, to an individual believer

[T] he purpose of being vaccinated extends beyond the protection it affords the individual concerned. There is also an important social component; namely, that when a large enough proportion of the population is vaccinated, the spread of a disease amongst them is retarded, thereby protecting those who—for whatever reason—are unable to be vaccinated. The friends should therefore also weigh this social obligation as they make their decision on this matter.

In relation to your query about whether it would be appropriate for you to encourage the friends to be vaccinated, it would appear sufficient for you to advise them to follow the recommendations of reputable public health experts in your country. Ultimately, this is a matter for individuals to decide.
Letter written on behalf of the Universal House of Justice, dated February 26, 2021, to a National Spiritual Assembly

Because vaccination is not addressed in the Bahá’í writings, the House of Justice has, absent other factors, left to individuals the decision whether to be vaccinated. However, if a Bahá’í is faced with a governmental mandate of vaccination, the Bahá’í writings would not provide him or her justification for refusing to comply with such a legal requirement. Therefore, a religious exemption could not be claimed. Of course, if the law itself provided another applicable exemption, a believer would be free to decide, including for family members for whom he or she is responsible, whether to invoke such an exemption.
Letter written on behalf of the Universal House of Justice, dated December 15, 2020, to an individual believer

🔗PSYCHIC AND OCCULT EXPERIENCES

We must use the Writings of the Prophets as our measurement. If Bahá’u’lláh had attached the slightest importance to occult experiences, to the seeing of auras, to the hearing of mystic voices; if He had believed that reincarnation was a fact, He, Himself, would have mentioned all of these things in His Teachings. The fact that He passed over them in silence shows that to Him, they had either no importance or no reality, and were consequently not worthy to take up His time as the Divine Educator of the human race.

We must turn our faces away from these things, and toward the actual practice of His Teachings in our everyday life through our Bahá’í Administration, and in our contact with other people and the examples we give.
Letter written on behalf of Shoghi Effendi, dated April 22, 1954, to an individual believer

It is often exceedingly difficult, wellnigh impossible, to distinguish between true guidance and psychic phenomena. Through the power of concentration, prayer and meditation, and the effects produced, one can, however, feel the direct spiritual guidance of God. Purity of heart is an indispensable condition.
Letter written on behalf of Shoghi Effendi, dated January 14, 1938, to an individual believer

[H] e would advise you to consider the voice you heard a phenomenon which might be your subconscious mind, might be some psychic influence, but whatever it was you should not let it disturb you and certainly not place much importance on it. No one knows what the future holds for him, or to what degree he is spoiling it or creating it; therefore the thing to do is one’s daily best and let the future take care of itself. It would be very unwise for you to let this experience of a voice—the origin and purpose of which you have no way of knowing—influence you in any way or to set any store on its observations.
Letter written on behalf of Shoghi Effendi, dated April 9, 1948, to an individual believer

While such accounts are interesting and provoke one’s curiosity, we have no way of checking the veracity of such experiences. Shoghi Effendi has advised in his letters to the friends who asked him about psychic powers that we do not understand the nature of such phenomena, that we have no way of being sure of what is true and what is false, that very little is known about the mind and its workings, and that we should endeavour to avoid giving undue consideration to such matters. God undoubtedly has many and various methods of awakening mankind to the significance of this day, but Bahá’ís should rely on the Bahá’í Writings to attract the souls athirst for the life-giving Message of Bahá’u’lláh, and not writings of doubtful authority whose import at best is speculative.
Letter written on behalf of the Universal House of Justice, dated May 16, 1985, to an individual believer

🔗INTERPERSONAL RELATIONS APPEALS FOR MATERIAL ASSISTANCE OR HOSPITALITY

Many years ago, the Guardian expressed the view that when a Local Assembly has a case of urgent distress before it, it should endeavor first to have the situation relieved by the individual’s own family and second to seek whatever civil resources may be available for help in distress. Situations of domestic abuse may preclude the involvement of family members, and, in such cases, Assemblies should refer to Guidelines for Spiritual Assemblies on Domestic Violence: A Supplement to Guidelines for Local Spiritual Assemblies . Therefore, when individuals call upon Assembly secretaries or individual Bahá’ís for financial assistance or food and lodging, they should in most instances be directed to a local social service office or Travelers’ Aid program. Every Assembly should know where these offices are located, their telephone numbers, and even the persons within those organizations who can deal with such emergencies. In most areas, city or town offices and local police departments can provide this information.

Loving and careful support should be extended to any who have a true moral claim upon the compassion of individual Bahá’ís or the Local Assembly, but often loving consultation, rather than direct aid, may serve to resolve the cause of the distress. When considering appeals for assistance, the Assembly must always view them in light of its other responsibilities. Assemblies should take care to ensure that the need is genuine should they decide to provide material assistance.

Individuals to whom appeals for assistance are made must themselves determine the extent to which, in light of the vital needs of the Bahá’í funds, they should utilize whatever resources they might have in solving the material problems of humankind. It should be remembered that problems can often be solved in other ways than mere charity.

🔗Using Bahá’í Funds to Assist Those in Need

[I] t should be emphasized and clearly understood by the friends that the national interests and requirements of the Cause take absolute precedence over individual and private needs. It is the duty of the National Spiritual Assembly to so dispose of the national Fund as not to allow the national interests of the Faith to be jeopardized by individual considerations that are obviously transient when compared to the lasting interests of the Cause of God. In rare and exceptional cases, when a believer has absolutely no other means of material sustenance, the National Spiritual Assembly may either contribute towards his expenses from the national Fund, or make a special appeal to the body of the believers to that effect. It is for the family, the civil community and the Local Assembly to administer to such local and private needs of the individual. But in case none of these sources has the means to do so, the National Spiritual Assembly may, if it is convinced of the gravity, urgency and justice of the case, appropriate a part of its fund for that purpose.
Letter written on behalf of Shoghi Effendi, dated July 17, 1937, to an individual believer

Charity, … at its simplest, ... suggests only the transfer of resources, whether financial or of another kind, from those who have plenty to those who have insufficient. The motive that prompts such a benevolent act is, of course, laudable—Bahá’u’lláh Himself declares that “charity is pleasing and praiseworthy in the sight of God and is regarded as a prince among goodly deeds.” Nevertheless, the manner in which it is carried out must be carefully considered.
Letter written on behalf of the Universal House of Justice, dated October 22, 2012, to an individual believer

External Issues — Disasters — Using Bahá’í Funds for Disaster Relief Efforts — Ch.14

🔗Creating a Humanitarian Fund

In order to assist those in need, Local Spiritual Assemblies may establish a Humanitarian Fund to provide the believers with a means to give assistance to those facing financial difficulties. Contributors to the Local Assembly’s Humanitarian Fund would be allowed to claim their contributions as charitable deductions for income tax purposes to the extent allowed by law. However, federal tax law prohibits donors from claiming tax deductions for charitable contributions that are earmarked or known to be intended for a specific person or persons.

The following steps will assist a Local Assembly to establish and maintain such a fund.

1. The Assembly should establish written guidelines on how money from the Humanitarian Fund will be used, including criteria for determining such matters as: Under what circumstances would the money offered be an outright gift? Under what circumstances would money be loaned? Would there be maximum gift and/or loan amounts? What would be the terms of loan repayment? What would be the Assembly’s action in the event of loan default?

2. Once the structure and rules governing the Humanitarian Fund are established, the Assembly would determine: How much money it will initially allocate to the Humanitarian Fund How the Humanitarian Fund will be maintained and replenished

3. The Humanitarian Fund should have its own bank account, separate from the Local Fund.

4. An application form should be developed to include information such as: Name and address of applicant Reason for request for financial assistance Amount requested

5. Once the Humanitarian Fund is established and funded, it should be announced to the community so that the friends may contribute to it if they wish, or apply for funds from it. Each application must be given equal consideration and, after the Assembly’s decision is made, each must be marked with the reason it was either accepted or rejected.

Some important points to keep in mind are: The Assembly alone should make all decisions regarding who receives money from the Humanitarian Fund. Donors to the Humanitarian Fund should not participate in guiding the use of these funds. Assembly members, as individuals, may contribute to the Humanitarian Fund, but all disbursement decisions must be made by the Assembly as an institution.

Contributions that are earmarked or known to be intended for specific individuals or families should be kindly declined. In no event should such contributions receive a tax-deductible receipt.

If the Assembly makes loans from the Humanitarian Fund, a promissory note containing the terms of repayment and remedies upon default must be signed by the recipient and two officers of the Assembly. Before offering a loan, the Assembly should exercise due diligence to determine the borrower’s ability to repay.

Organization of the Local Spiritual Assembly — Role of the Treasurer — Ch. 4

🔗Providing Financial Support for Bahá’í Refugees

In relation to believers providing financial support for Bahá’í refugees in …, the friends are free to offer their assistance on a personal basis to any refugees known to them or to send donations to the institutions of the Faith in that country. However, they should not solicit funds from others for this purpose. Decisions regarding formal fundraising activities are, of course, for the relevant Spiritual Assembly to make in light of the particular circumstances and the applicable principles involved.
Letter written on behalf of the Universal House of Justice, dated March 5, 2024, to an individual believer

🔗BUSINESS VENTURES

The Universal House of Justice has received your letter of 15 February concerning the proposal by a number of Bahá’ís to establish a private company whose shares would be owned by Bahá’ís and which would be managed for the financial profit of the friends and of the Faith. We are instructed to transmit its advice.

Your objective to generate funds for the Faith is, of course, praiseworthy. In the past, as you may assume, similar proposals have been made to the House of Justice, and the following guidelines may be helpful from a letter to an individual:

“Concerning the formation of a company which you and other friends have suggested, the Universal House of Justice ... has decided that the time has not yet come to have the Bahá’í institutions involved in a business transaction in the way which was suggested.

If the friends, however, are willing, spontaneously, to establish a profitable business in order to benefit themselves as well as the other friends, it is meritorious and there is no objection.”

Should such a business venture as you propose be undertaken—and there is nothing wrong with it in principle—it would be well to advise the Bahá’ís who participate to approach it on the basis of its viability as a business project and they should not underestimate the possibilities of financial loss.

The House of Justice feels that the institutions of the Faith should neither themselves become involved in nor promote such a private business. The use of national endowments as collateral for such a business is not permissible.
Letter written on behalf of the Universal House of Justice, dated April 5, 1982, to a National Spiritual Assembly, in Lights of Guidance , no. 853

When an initiative is in the form of a private business venture undertaken by an individual or group, the institutions of the Faith have little reason to interfere with their daily affairs. Only if difficulties arise among the friends involved in such an enterprise, if their activities could damage the good name of the Faith, or if they misrepresent their relationship to the Faith, would a Local or National Spiritual Assembly intervene. Bahá’í institutions, of course, applaud any effort by these private ventures to apply the Teachings to their operations and to use their position in society to further the interests of the Faith. Spiritual Assemblies would do well to offer them guidance, as requested or as circumstances require, and to help them develop their potential for the advancement of the Cause.
Letter written on behalf of the Universal House of Justice, dated September 2, 1993, to a National Spiritual Assembly

🔗Business Practices Should Be Consistent with Teachings

Commerce is as a heaven, whose sun is trustworthiness and whose moon is truthfulness. Bahá’u’lláh, Trustworthiness: A Cardinal Bahá’í Virtue , compiled by the Research Department of the Universal House of Justice, no.

Your criterion should be to pursue your commercial activities with such fairness and equity as to be a cause of guidance to others. The friends of God should, through the instrumentality of their business, lead the people to God’s path, and make them so astonished as to exclaim: “How great is their truthfulness, how high their trustworthiness, and how true is their good will!”

‘Abdu’l-Bahá, in Trustworthiness: A Cardinal Bahá’í Virtue , compiled by the Research Department of the Universal House of Justice, no. 49

Every business company should be established on divine principles. Its foundations should be trustworthiness, piety and truthfulness in order to protect the rights of the people. ‘Abdu’l-Bahá, in Trustworthiness: A Cardinal Bahá’í Virtue , compiled by the Research Department of the Universal House of Justice, no. 50

It [rectitude of conduct] must be constantly reflected in the business dealings of all its members, in their domestic lives, in all manner of employment, and in any service they may, in the future, render their government or people....
Shoghi Effendi, in Trustworthiness: A Cardinal Bahá’í Virtue , compiled by the Research Department of the Universal House of Justice, no. 71

Stores and establishments where the majority of owners are Bahá’ís should be closed on the nine Holy Days, even though they may have non-Bahá’ís in their employ.

Businesses owned or managed by Bahá’ís should not feature entertainment or offer services that are inconsistent with the teachings of the Bahá’í Faith. Managers of businesses that offer entertainment and services inconsistent with the teachings who do not have authority to discontinue such practices should seek other employment as soon as it is reasonably possible to do so.

🔗See also: