April 30. On this date in 1992, the Universal House of Justice wrote "The payment of Huqúqu’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."

April 30. On this date in 1992, the Universal House of Justice wrote "The payment of Huqúqu’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."

69. "The payment of Huqúqu’lláh is a personal obligation on…"
The payment of Huqúqu’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 Huqúqu’lláh at the end of his life. The Bahá’í law of intestacy, likewise, provides for the payment of such a balance of Huqúqu’lláh before the distribution of the estate to the heirs.
The Law of Inheritance as revealed in the Kitáb-i-Aqdas, which is applicable when the deceased has left no will, is explicit in stating:
Division of the estate should take place only after the Huqúqu’lláh hath been paid….
Likewise, in relation to the making of a Will, Bahá’u’lláh has stated:
A person hath full jurisdiction over his property. If he is able to discharge the Huqúqu’lláh, and is free of debt, then all that is recorded in his will, and any declaration or avowal it containeth, shall be acceptable. God, verily, hath permitted him to deal with that which He hath bestowed upon him in whatever manner he may desire.
This makes it clear that the responsibility of a testator to pay his debts and his Huqúqu’lláh have precedence over his freedom to leave his property in whatever other manner he wishes.
(30 April 1992, memorandum from the Universal House of Justice to a department at the Bahá’í World Centre)

April 30. On this date in 1963, the Universal House of Justice, which had just been constituted at the conclusion of the First International Convention on April 23, 1963, addressed a letter to the First Bahá’í World Congress underway in London.

 

April 30. On this date in 1963, the Universal House of Justice, which had just been constituted at the conclusion of the First International Convention on April 23, 1963, addressed a letter to the First Bahá’í World Congress underway in London.

The Universal House of Justice
30 April 1963
[To the First Bahá’í World Congress]
"All praise, O my God, be to Thee Who art the Source of all glory and majesty, of greatness and honor, of sovereignty and dominion, of loftiness and grace, of awe and power. Whomsoever Thou willest Thou causest to draw nigh unto the Most Great Ocean, and on whomsoever Thou desirest Thou conferrest the honor of recognizing Thy Most Ancient Name. Of all who are in heaven and on earth, none can withstand the operation of Thy sovereign Will. From all eternity Thou didst rule the entire creation, and Thou wilt continue for evermore to exercise Thy dominion over all created things. There is none other God but Thee, the Almighty, the Most Exalted, the All-Powerful, the All-Wise."
Beloved friends: On this glorious occasion, the celebration of the Most Great Jubilee, we raise our grateful thanks to Bahá’u’lláh for all His bounties showered upon the friends throughout the world. This historic moment marks at one and the same time the fulfillment of Daniel’s prophecy, the Hundredth Anniversary of the Declaration of the Promised One of all ages, the termination of the first epoch of the Divine Plan of ‘Abdu’l-Bahá designed to establish the Faith of God in all the world, and the successful conclusion of our beloved Guardian’s world-encircling Crusade, enabling his lovers and loved ones everywhere to lay this glorious harvest of victory in his name at the feet of the Blessed Beauty. This Most Great Jubilee is the crowning victory of the lifework of Shoghi Effendi, Guardian of the Cause of God. He it was, and he alone, who unfolded the potentialities of the widely scattered, numerically small, and largely unorganized Bahá’í community which had been called into being during the Heroic Age of the Faith. He it was who unfolded the grand design of God’s Holy Cause, set in motion the great plans of teaching already outlined by ‘Abdu’l-Bahá, established the institutions and greatly extended the endowments at the World Center, and raised the Temples of America, Africa, Australasia and Europe, developed the Administrative Order of the Cause throughout the world, and set the Ark of the Cause true on its course. He appointed the Hands of the Cause of God.
The paeans of joy and gratitude, of love and adoration which we now raise to the throne of Bahá’u’lláh would be inadequate, and the celebrations of this Most Great Jubilee in which, as promised by our beloved Guardian, we are now engaged, would be marred were no tribute paid at this time to the Hands of the Cause of God. For they share the victory with their beloved commander, he who raised them up and appointed them. They kept the ship on its course and brought it safe to port. The Universal House of Justice, with pride and love, recalls on this supreme occasion its profound admiration for the heroic work which they have accomplished. We do not wish to dwell on the appalling dangers which faced the infant Cause when it was suddenly deprived of our beloved Shoghi Effendi, but rather to acknowledge with all the love and gratitude of our hearts the reality of the sacrifice, the labor, the self-discipline, the superb stewardship of the Hands of the Cause of God. We can think of no more fitting words to express our tribute to these dearly loved and valiant souls than to recall the Words of Bahá’u’lláh Himself: "Light and glory, greeting and praise be upon the Hands of His Cause, through whom the light of fortitude hath shone forth and the truth hath been established that the authority to choose rests with God, the Powerful, the Mighty, the Unconstrained, through whom the ocean of bounty hath surged and the fragrance of the gracious favors of God, the Lord of mankind, hath been diffused."
The members of the Universal House of Justice, all being in Haifa at the time of the election, were able to visit the Holy Shrines of Bahá’u’lláh, the Báb and of ‘Abdu’l-Bahá where they prostrated themselves at the Sacred Thresholds and humbly sought strength and assistance in the mighty task before them. Later in London they have paid homage at the resting-place of Shoghi Effendi, the blessed and sacred bough of the Tree of Holiness.
As soon as the House of Justice is able to organize its work and deploy its forces it will examine carefully all the conditions of the Cause of God, and communications will be made to the friends. At this time we call upon the believers everywhere to follow up vigorously the opportunities opened up by the World Crusade. Consolidation and deepening must go hand in hand with an eager extension of the teaching work so that the onward march of the Cause may continue unabated in preparation for future plans. Now that the attention of the public is becoming more and more drawn to the Cause of God the friends must brace themselves and prepare their institutions to sustain the gaze of the world, whether it be friendly or hostile, eager or idle.
The Universal House of Justice greets you all lovingly and joyfully at this time, and asks you to pray fervently for its speedy development and the spiritual strengthening of its members.

In 1951, Shoghi Effendi, as Guardian, appointed members to the International Bahá’í Council, naming Mason Remey as the Council's President and describing it as an embryonic international House of Justice.

When Shoghi Effendi passed away in 1957 without having appointed a successor Guardian, as confirmed by a "Unanimous Proclamation of the 27 Hands of the Cause of God", the Hands of the Cause of God elected from among their own nine individuals who would serve as Custodians to help lead the transition of the International Bahá’í Council, into the Universal House of Justice.

In 1961 the International Bahá’í Council was changed to an elected body, with members of all National Spiritual Assemblies voting.

In 1963, the first Universal House of Justice was elected, and its members are elected every five years by members of each Bahá'í National Spiritual Assembly in the world. In practice, the Bahá’í electoral system most closely resembles council democracy as it still exists in Cuba, wherein individuals elect Local Spiritual Assemblies, who then elect National Spiritual Assemblies, who then elect the Universal House of Justice. With no politicking or partisanship allowed, there is little turnover in leadership and Universal House of Justice members almost invariably serve until retirement or death. 

New members are currently generally elected from the appointed institutions of the Bahá’í administration, particularly the International Teaching Centre. In fact, all of the current members of the Universal House of Justice previously served as members of the International Teaching Centre. In council democracies, these career bureaucrats were known as the nomenklatura.

With the eventual passing of the individual Hands of the Cause of God appointed by Shoghi Effendi and without a Guardian to appoint additional Hands, the Universal House of Justice saw the need for developing an institution for the purpose of performing the Hands' function of protection and propagation of the Faith.

In 1968 the Continental Board of Counselors was formed. The Counselors appoint Auxiliaries collectively referred to as Auxiliary Boards in smaller regional areas, who in turn appoint their own Assistants to work in localities.
 
Auxiliary Board Members for Protection are charged with watching over the security of the Bahá’í Faith, and Auxiliary Board Members for Propagation are responsible for working with the grassroots on the global Plans established by the Universal House of Justice. Originally, members of the Auxiliary Boards were appointed by and served under the Hands of the Cause of God who directed their efforts worldwide. The first members of the Auxiliary Boards were appointed in 1954, and they were divided into five distinct geographical regions

In 1973 the administrative branch called the Institution of the Counselors was formed. Also in 1973, the International Teaching Centre was first formed by the Universal House of Justice, and originally consisted of the 17 Hands of the Cause still living at that time, plus three Counsellor members. The number of Counsellor members was raised to four in 1979, to seven in 1983, and finally to the current nine in 1988. The Counsellor members of the International Teaching Centre are appointed by the Universal House of Justice to five-year terms that begin shortly after the International Convention and election of the Universal House of Justice.

April 30. On this date in 1987, the Universal House of Justice sent a letter stating "after decades of unabated effort involving prolonged, delicate negotiations, the Government of the State of Israel and the Bahá’í World Centre signed an international agreement whose implications- spiritual, historical, and practical-are inestimable for the rapidly evolving World Order of Bahá’u’lláh."

April 30. On this date in 1987, the Universal House of Justice sent a letter stating "after decades of unabated effort involving prolonged, delicate negotiations, the Government of the State of Israel and the Bahá’í World Centre signed an international agreement whose implications- spiritual, historical, and practical-are inestimable for the rapidly evolving World Order of Bahá’u’lláh."

The Universal House of Justice
30 April 1987
To the Bahá’ís of the World
Dearly loved Friends,
This Riḍván, after decades of unabated effort involving prolonged, delicate negotiations, the Government of the State of Israel and the Bahá’í World Centre signed an international agreement whose implications—spiritual, historical, and practical—are inestimable for the rapidly evolving World Order of Bahá’u’lláh.
Approved by unanimous vote of the Cabinet of the National Unity Government, the Agreement states as reasons for the Government’s concurrence in it the “friendly relations between the Bahá’í world community and the State of Israel” and the “desire of the Government of Israel to give effect to this relationship, and to its recognition of the special status of the Bahá’í World Centre.” These friendly relations trace their foundation to the inspired initiatives of 'Abdu’l-Bahá Himself, particularly during the period following the Revolution of the Young Turks in 1908 when a general amnesty was effected for religious and political prisoners held under the old regime. The prestige acquired by the Faith through the dynamic force of the Master’s unique spirit was demonstrated after His release from imprisonment in the actions He took to establish His residence in Haifa at the foot of Mount Carmel, to inter the sacred remains of the Báb in the mausoleum which had been erected by Him on the spot designated by Bahá’u’lláh Himself, and to travel extensively in the West. Subsequent to these travels, it was more conspicuously illustrated through the excellent relations He forged with high and low alike, the social impact of His liberal ministrations to the needs of the people in the Holy Land, and the conferring of a knighthood upon Him by the British Crown.
This legacy of prestige was evident in the recognition accorded Shoghi Effendi as Head of the Faith by the authorities of the British Mandate. The extent of the Guardian’s energetic exertions to achieve recognition of the independent status of the Faith, whose permanent spiritual and administrative centers are in the Holy Land, is beyond the scope of this letter and must, in due time, be afforded full treatment in the work of future historians. Let it suffice to reaffirm here that what he was able to accomplish during the years of the Mandate, in securing custody of Bahá’í properties and in obtaining official protection of the Holy Places, recognition of the Bahá’í marriage certificate and of Bahá’í Holy Days, and relief from certain taxes, combined to reflect a status for the Faith which was accepted by the new Government when the State of Israel was established in 1948. Writing on Shoghi Effendi’s behalf to a National Spiritual Assembly on 30 May 1952, his secretary stated that “All the Bahá’í properties and imports are exempt from taxation and customs, and the status of the Faith as a religion, recognized.” However, the letter pointed out that “At present, we are planning to clarify our legal position with the Government, and get it on a more concrete footing.” It is precisely in fulfilling the need for such clarification and more concrete footing that the instrument recently signed in Jerusalem represents a distinctive stage in the relations of the Bahá’í World Centre with the Government of this country.
In a ceremony at the Foreign Ministry on 22 April 1987, the second day of Riḍván, the Agreement, comprising an exchange of letters, was signed by Mr. Shimon Peres, Vice-Premier and Foreign Minister, on behalf of the Government of Israel, and Mr. Donald Barrett, Secretary-General of the Bahá’í International Community, on behalf of the Bahá’í World Centre, in the presence of other high-ranking government officials and Mr. Ronald Bates, Deputy Secretary-General of the Bahá’í International Community. Among its contents are the following statements of recognition:

The Government of Israel recognizes the members of the Bahá’í Faith as a recognized religious community in Israel in accordance with Article 2 of the Palestine Order in Council, 1922–1947, and confirms that the Bahá’í World Centre is the world spiritual and administrative center of the Bahá’í world community and that the Universal House of Justice in Haifa is the Head of the Bahá’í Faith and its Supreme Institution in accordance with its Constitution.
The Government of Israel recognizes that the holiest places of the Bahá’í Faith, in accordance with the Bahá’í Sacred Scriptures, are located in Israel, and confirms that the Universal House of Justice is the Trustee of the Bahá’í International Community over the Holy Places of the Bahá’í Faith in Israel and over the Bahá’í endowments in Israel.

From such clearly stated recognition flow privileges and benefits befitting the spiritual and administrative center of a world Faith. These provisions of the Agreement are defined in terms that are renewable or renegotiable at certain intervals, lending a flexibility and extension to the Agreement that are among its salient features. The Agreement can thus be regarded as the culmination of a series of preliminary measures of official recognition variously granted by sundry governmental authorities over a span of decades, now confirmed, amplified, extended, and defined in an instrument which places the operation of the Bahá’í World Centre on a solid basis in its relations with the Government of Israel and in its other external relations. It thus launches a new phase in the development of the administration of the Faith at its World Center.
Of unusual importance—and fraught with implications for the future dealings of the Bahá’í community everywhere as the Faith passes through the stages of its evolution until its stature is fully acclaimed by the nations—is the nature of the final negotiations, which engaged our representatives in extensive consultations with highly placed officials, and from which emerged the procedure for sealing the Agreement. For it is a singular fact that the representative of a sovereign government, in the person of its Vice-Premier and Foreign Minister, and the representative of what was justifiably acknowledged as the “world center of a recognized international non-governmental organization” sat down together to sign an “International Agreement,” the first such occurrence in the history of the Cause of Bahá’u’lláh.
That this should have taken place in the Holy Land, to which only some 120 years ago the Founder of that Cause was banished as a prisoner, evokes in us feelings of wonderment and astonished joy. That the Government which was party to so unprecedented an act happens to be that of a people who have only recently returned, after many centuries of exile, to their homeland bespeaks a token of divine favor of incalculable spiritual and historical importance for the Jewish people.
Dear Friends, the Status Agreement now achieved makes an indelible mark on the Formative Age of our Faith, assuming a special place among the swiftly accumulating evidences of the divine confirmations which have thus far distinguished the opening period of the fourth epoch of that Age. These accompanying signs of God’s abounding grace clearly include:

• The Conference of Continental Counselors at the World Center at the close of which on 2 January 1986 was announced the opening of the fourth epoch
• The establishment in Jerusalem of an Office of Representation for the Bahá’í International Community to facilitate the relations of the World Center with the Government of Israel.
• The successful conclusion of the Seven Year Plan, unforgettable for the stature the Cause of Bahá’u’lláh attained betokening its emergence from obscurity—an emergence resulting largely from the indescribable sacrifices of the beloved friends in Iran.
• The completion of the distribution of The Promise of World Peace to heads of state and the outstanding events associated with the promulgation of its contents.
• The launching of the Six Year Plan which incorporated the feature of planning involving the consultation of Continental Counselors with National Spiritual Assemblies, and to a large extent, consultation at the grass roots of the national Bahá’í communities, leading to the choice of goals for their countries by these National Spiritual Assemblies.
• The first visit of a head of government to the World Center to consult with the Universal House of Justice on issues raised in its Peace Statement.
• The participation of Bahá’í publishers in an International Book Fair in the capital of the People’s Republic of China.
• The dedication of the Mother Temple of the Indian sub-continent, an event which opened new opportunities for the Faith to be proclaimed in the Soviet Union, Eastern bloc countries, and China, and which has induced the visits of high-ranking officials from these and other countries to the Temple.
• The establishment in Liberia of the first Bahá’í radio station on the continent of Africa.
• The adoption of the design created by Mr. Ḥusayn Amánat for the complex of edifices remaining to be constructed on the Arc on Mount Carmel.

One practical and spiritually confirming effect of the signing of the Status Agreement) is that it brings us within reach of the realization of the beloved Guardian’s vision for the Arc on God’s Holy Mountain. For with the Agreement in hand formidable obstacles to the execution of the Arc Project have been removed. The conjunction of the completion of the architect’s design and the favorable action of the Government thus signals the ripeness of the time to pursue the obligation acutely felt by the entire Bahá’í world to bring to fruition, as soon as possible, the work begun by Shoghi Effendi in the erection of the Archives Building and carried forward in the completion four years ago of the Seat of the Universal House of Justice. The plans to be made and the material requirements for so extraordinary an undertaking will, of course, be communicated to the friends in due course. In the meantime, we are happy to announce that the architect of the Indian Temple, Mr. Fariborz Sahba has been assigned the task of designing the Terraces to be situated below and above the Shrine of the Báb; he has also been appointed Project Manager to execute the design already adopted for the three remaining buildings on the Arc.
We rejoice to know that the entire company of Bahá’u’lláh’s loved ones joins us in prayers of thanksgiving for the manifold blessings He is showering in such profusion on the humble efforts being made in His glorious Name.
[signed: The Universal House of Justice]

April 30. On this date in 1911, during his pilgrimage, Louis G. Gregory recorded that 'Abdu'l-Bahá blessed "tokens intended for the friends in the West," defined "The light is of four kinds," and asserted that "the time fixed when the Bahá'í teachings will be accepted by all men, becoming universal" adding "Think of what may happen by the end of the first century."

April 30. On this date in 1911, during his pilgrimage, Louis G. Gregory recorded that 'Abdu'l-Bahá blessed "tokens intended for the friends in the West," defined "The light is of four kinds," and asserted that "the time fixed when the Bahá'í teachings will be accepted by all men, becoming universal" adding "Think of what may happen by the end of the first century."

April 30. Today 'Abdu'l-Bahá was asked to bless certain Greatest Name stones and other tokens intended for the friends in the West. He handled each of them, expressing admiration, afterwards adding something to the collection. He was questioned as to the reality of a story related by a young Episcopal clergyman, that on one occasion he saw Mirza Abul Fazl surrounded by a halo, as he taught the people at Green Acre, Maine. He said: "The light is of four kinds: First, the light of the sun. It reveals objects to our perception, but cannot itself realize them. Second, the light of the eye. It can realize objects, but cannot understand them. Third, the light of wisdom. This both realizes and understands objects. Fourth, the Light of Guidance. This is the Supreme Light, the conscious Reality which comprehends mysteries." Can this last ever be cognizable through the special senses, as the eye? "By the insight," He answered. Is the time fixed when the Bahá'í teachings will be accepted by all men, becoming universal? "You may be sure of that. The Cause is now known in all parts of the world, although more firmly established in some parts than others. Compare this with previous revelations and the time of their spread. Three hundred years after Christ His teachings were only known through Judea and a part of Europe. But now this Movement is only about sixty-seven years (A.D. 1911) old. Think of what may happen by the end of the first century."

April 30. On this date in 1912, 'Abdu’l-Bahá gave a talk titled "The Temple" at Bahá’í Temple Unity (the forerunner of the NSA of the U.S.), at its Convention held at the Masonic Temple in Chicago.

April 30. On this date in 1912, 'Abdu’l-Bahá gave a talk titled "The Temple" at Bahá’í Temple Unity (the forerunner of the NSA of the U.S.), at its Convention held at the Masonic Temple in Chicago.

THE TEMPLE
650. Among the institutes of the Holy Books is that of the foundation of the Divine Temple. That is to say, an edifice is to be constructed in order that humanity may find therein a place of meeting; and this is to be conducive to unity and fellowship amongst them. The real Temple is the very Law of God, for to that all humanity must resort, and that is the Point of Unity for all mankind. That is the collective center. That is the cause of accord and unity of the hearts. That is the cause of the solidarity of the human race. There is the source of eternal life. Temples are the symbols of that uniting force, in order that when people gather there in a given edifice of God, in the House and Temple of God, they may recall the fact that the law has been revealed for them and that that law is to unite them. That just as this edifice was founded for the unification of mankind, the law preceding and creating this Temple was issued therefor. ... In brief, the purpose of places of worship and edifices for adoration is simply that of unity, in order that various nations, divergent races, varying souls, may gather there and among them amity, love and accord may be realized. The original purpose is this.
That is why His Holiness Bahá’u’lláh has commanded that a place be built for all the religionists of the world; that all religions and races and sects may gather together; that the oneness of the human world may be proclaimed; that all the human race are the servants of God, and all are submerged in the ocean of God’s mercy. The world of existence may be likened to this. It is the Mashriqu‘l-Adhkár. Just as the external world is a place where various peoples of different hues and colors, of various faiths and denominations, meet; just as they are submerged in the same Sea of Favors; likewise all may meet under the dome of the Mashriqu‘l-Adhkár and adore the One God in the same spirit of truth, for the ages of darkness have passed away and the century of light has come. The prejudices of imagination are in the process of dispersion and the Light of Unity is shining. The difference which exists among the nations and the peoples is soon to pass away, and the fundamentals of the Divine Religions, which are no other than the solidarity and the oneness of the human race, are to be established. For six thousand years the human race has been at war. It is enough! Now let them, for a time at least, consort in unity. Formerly they entertained enmity. Let them for a period exercise love. For six thousand years have they negated each other, each nation considering the other as infidel. It is sufficient! We must know that we are the servants of One God; that we are turning to One God; that we have one kind Father; that we have one divine Law; that we have one reality; that we have one desire. Thus may we live together in the utmost of amity and love, and for this love, for this amity, the favors of God shall surround us; the world of humanity will be reformed; human kind will find a new life; eternal light shall shine; merciful and heavenly morals shall become manifested. The Divine policies shall rule, for the Divine policy is the oneness of the human world. God is kind to all. He considers all as His servants. He does not exclude anybody, and the policy of God is the correct and just policy. No matter how complete human policy and foresight be, it is imperfect.
If we do not emulate the policy of God, or if we refuse to follow His dictates, that will be a presumptive evidence of our saying, as it were, that we know better than God; that we are knowing and wise, whereas God is ignorant; that we are sagacious, while God is not. God forbid! We seek shelter in God’s mercy therefor! No matter how far the human intelligence shall advance, it is still as a drop, whereas the Divine Omniscience is the very ocean. Is it just for us to say that a drop is imbued or endowed with qualities whereof the ocean itself is minus or not endowed? To say that the policy of the atom or the drop is greater and superior to that of the ocean? There is no greater ignorance than this! At most it is this: that there are some people like unto children. They are ignorant, and with the utmost love are we to educate them in order that they may become wise. They are sick; they are ill. We must tenderly care for them and treat them until they become well. Their morals are unpraiseworthy. We must train them in order that they may become imbued with morals that are commendable. Otherwise we are all the servants of One God, and we are beneath the protection and institutes of One God.
These are the institutes of God and the foundations of the Mashriqu‘l-Adhkár, or His Temple. The outer edifice is a symbol of the inner. May the people be admonished thereby! I pray in your behalf, that your hearts may be enlightened with the light of the love of God; that your minds may develop daily; that your spirits may be set aglow with the fire of His Glad Tidings; until the divine foundations in the human world may become promulgated. And the first of these institutions is the oneness of the human world and love among all mankind, and secondly is the Most Great Peace.
Praise be to God, this American Democracy presents capacity, showing forth its readiness to become the flag bearer of the Most Great Peace. May they be the hosts of the oneness of humanity. May its people serve the threshold of God and promulgate that which is the good pleasure of God!
Bahá’í Temple Unity
Convention Masonic Temple, Chicago
April 30, 1912.

April 30. On this date in 1954, R. Jackson Armstrong-Ingram, a Bahá’í author, archivist, and composer, was born in Belfast, Northern Ireland.

April 30. On this date in 1954, R. Jackson Armstrong-Ingram, a Bahá’í author, archivist, and composer, was born in Belfast, Northern Ireland.

The following obituary was published in the "South Bend Tribune"...

Obituary: R. Jackson Armstrong-Ingram:
April 30, 1954 - Oct. 21, 2004
Oct. 21, 2004, R. Jackson Armstrong-Ingram died in Henderson, Nevada.
He was born on April 30, 1954, to Richard and Margaret "Min" Armstrong-Ingram in Belfast, Northern Ireland. He left school and educated himself to the degree that he was able to get a B.A. from Goshen College in one year, graduating in 1978. He married Karen L. Eggermont of South Bend, Indiana, on September 26, 1976.
His first son, Conan, was born on September 1, 1977, in Goshen, Indiana. After a move to Belfast, Northern Ireland. Tiernan was born on December 13, 1978. In 1982 the family moved to Evanston, Illinois, and Jackson worked at the Bahá'í House of Worship Archives in Wilmette. After a move to South Bend, Indiana, he spent some time working for a telephone survey company. In 1991, he set up the St. Joseph County Archives in South Bend, supervising two moves in almost as many years. Jackson worked with a variety of record holders in the area, including St. Mary's College and the St. Joseph County Public Library Genealogy Room. During this time, he received his Archive Certification from the Illinois Historical Society, Chicago. In addition, Jackson taught evening Cultural Anthropology courses as an adjunct at Indiana University South Bend from 1993-1997.
In 1997, Jackson moved to Carson City, Nevada, to continue archival work at the State Archives, becoming the state's first Electronic Records Archivist from July to October of 1999. After working as Archivist and Records Administrator for the city of Henderson, Nevada, from 1999 to the end of 2001, he became State Archivist for the state of Alaska in 2002. Health problems forced a return to Henderson where he continued to free-lace as an editor, consultant, and author for Kalimat Press, as well as a lecturer and consultant to other organizations. He wrote two books on Bahá'í subjects for Kalimat Press: Written in Light: Abdu'L-Baha and the American Bahá'í Community, 1998-1921 (1998) and Studies in Babi and Bahá'í History: Music, Devotions, and Mashriq'L-Adkhar (1988). In 2002, he published a book on Henderson, Nevada, entitled Images of America: Henderson. His work on electronic archives includes Digital Imaging Guidelines for Nevada Libraries and Archives (2003). His writing is considered of importance by many in the archive field who hold him in high regard from Alaska to Amsterdam. Jackson's papers will be housed in three separate archives: the archival work at the National Archives, Washington, D.C.; his writing on Middle Eastern Studies at the Center for Middle Eastern Studies in Ann Arbor, Michigan; and the remainder at Kalimat Press in Los Angeles, California.
He is survived by his two sons; two grandsons, Owen and Albert; and his ex-wife, all of South Bend, Indiana. He is also survived in Northern Ireland by his mother, sister, Rosemary Hunter; two nephews, Richard and David Hunter; a niece, Nicola Ingram; and a brother, Trevor, presently in England.
Jackson was a highly intelligent and creative individual who loved knowledge for its own sake. In his teens, he performed puppet shows for school children, limiting himself to puppets without strings using muppet-like creatures, as well as Chinese and Balinese puppets. After his marriage, he composed a melody to his wife, and, in 1983, a composition of his was performed at the Bahá'í House of Worship in Wilmette, Illinois. Reading and writing were his favorite past-times. He enjoyed good conversation, good music, and loved nothing better than to expound on what he learned to a rapt audience. He will be remembered by those who knew and loved him, for his tender heart, his love of learning, and his laughter. May he rest in gentle peace with God.

April 30. On this date in 2018, the Bahá'í World News Service announced "Universal House of Justice elected." The results were easily predicted, and the next member to be elected to the Universal House of Justice will be Andrej Donoval.

 

 

April 30. On this date in 2018, the Bahá'í World News Service announced "Universal House of Justice elected." The results were easily predicted, and the next member to be elected to the Universal House of Justice will be Andrej Donoval.

How does membership in the International Teaching Centre lead to election to the Universal House of Justice?

How is it that with its nine members elected every five years from the male membership in good standing of the worldwide Bahá'í community by an electoral college consisting of all the members of each Bahá'í National Spiritual Assembly throughout the world, the membership of the Universal House of Justice consists exclusively of men who have previously been appointed to the International Teaching Centre by the Universal House of Justice?

With no overt campaigning or politicking permitted, upon what does the electoral college base its election of new members to the Universal House of Justice?

In the Bahá'í electoral system, the exposure of potential candidates to electors is a premium. Members of the International Teaching Centre routinely travel throughout the world, giving them vital face-time with members of the National Spiritual Assemblies who serve as electors for the Universal House of Justice.

Consider the cases of Stephen Birkland and Stephen Hall. Stephen Birkland was appointed to the International Teaching Centre in 2008 and elected to the Universal House of Justice in 2010. Stephen Hall was appointed to the International Teaching Centre in 2005 and elected to the Universal House of Justice in 2010.

In a letter dated October 20, 2008, the Universal House of Justice called for a series of 41 Regional Conferences intended to mark the mid-point of the Five Year Plan and motivate participants to re-dedicate themselves to the goals of the Plan upon returning home. The Regional Conferences were held from November 1, 2008 through March 1, 2009.

In that period, Stephen Birkland attended the following Bahá'í Regional Conferences...

Date	Location of Bahá'í Regional Conference
November 1-2, 2008	Lusaka, Zambia
November 8-9, 2008	Johannesburg, South Africa
November 29-30, 2008	Antofagasta, Chile
December 6-7, 2008	Atlanta, Georgia, United States of America
January 17-18, 2009	Vancouver, Canada
February 7-8, 2009	Frankfurt, Germany
February 21-22, 2009	Accra, Ghana

Source: Bahá'í World News Service search for "Stephen Birkland"

In that period, Stephen Hall attended the following Bahá'í Regional Conferences...

Date	Location of Bahá'í Regional Conference
November 15-16, 2008	Bangui, Central African Republic
November 22-23, 2008	Lubumbashi, Democratic Republic of the Congo
November 29-30, 2008	Yaoundé, Cameroon
December 6-7, 2008	Portland, Oregon, United States of America
December 13-14, 2008	Stamford, Connecticut, United States of America
January 3-4, 2009	Abidjan, Ivory Coast
January 17-18, 2009	Lae, Papua New Guinea
January 24-25, 2009	Sydney, Australia
January 31-February 1, 2009	Auckland, New Zealand
February 7-8, 2009	Frankfurt, Germany

Source: Bahá'í World News Service search for "Stephen Hall"

No other Bahá'ís receive as much exposure to electors of the Universal House of Justice as do members of the International Teaching Centre.

With the turnover of the Universal House of Justice's nine members and with the International Teaching Centre's being composed of nine members, some of whom are women and therefore ineligible for election to the Universal House of Justice, a man's appointment to the International Teaching Centre serves as a presumption to eventual election to the Universal House of Justice.

When the Universal House of Justice appoints members to the International Teaching Centre, they are in fact selecting their own replacements.

In the Bahá'í electoral system, with no overt campaigning and politicking permitted, the exposure of potential candidates to electors is a premium. The nine members of the International Teaching Centre routinely travel throughout the world, giving them vital face-time with members of the National Spiritual Assemblies who serve as electors for the Universal House of Justice. In fact, every single one of the current members of the Universal House of Justice previously served as a Counsellor member of the International Teaching Centre.

With the turnover of the Universal House of Justice's nine members and with the International Teaching Centre's being composed of nine members, some of whom are women and therefore ineligible for election to the Universal House of Justice, a man's appointment to the International Teaching Centre serves as a presumption to eventual election to the Universal House of Justice.
To illustrate further, in a letter dated October 20, 2008, the Universal House of Justice called for a series of 41 Regional Conferences intended to mark the mid-point of the Five Year Plan and motivate participants to re-dedicate themselves to the goals of the Plan upon returning home. The Regional Conferences were held from November 1, 2008 through March 1, 2009.

Each of the 41 Regional Conferences was attended by two Counsellor members of the International Teaching Centre with the exception of the Conference held at Uvira, the Democratic Republic of Congo, which had only one representative. The Counsellor members of the International Teaching Centre at the time of the Regional Conferences were Juan Francisco Mora, Ayman Rouhani, Stephen Hall, Stephen Birkland, Zenaida Ramirez, Joan Lincoln, Rachel Ndegwa, Uransaikhan Baatar, and Penelope Walker.

Of this cohort of Counsellors, the five lady members (Zenaida Ramirez, Joan Lincoln, Rachel Ndegwa, Uransaikhan Baatar, and Penelope Walker) were ineligible for election to the Universal House of Justice.

Of the four male members at the time of the 41 Regional Conferences (Juan Francisco Mora, Ayman Rouhani, Stephen Hall, and Stephen Birkland), all have been elected to the Universal House of Justice.

In practice, the Bahá’í electoral system most closely resembles council democracy as it still exists in Cuba, wherein individuals elect Local Spiritual Assemblies, who then elect National Spiritual Assemblies, who then elect the Universal House of Justice. With no politicking or partisanship allowed, there is little turnover in leadership and Universal House of Justice members almost invariably serve until retirement or death. In the people's democracies of the Eastern Bloc, these career bureaucrats were known as the nomenklatura.

The next member elected to the Universal House of Justice will be Andrej Donoval, who is the longest tenured male member of the International Teaching Centre, having been appointed to that body in 2013.

Gustavo Correa is the husband of Haleh Arbab and brother-in-law of Farzam Arbab. Before his election to the Universal House of Justice in 2008, Correa was appointed to the International Teaching Centre in 2005. Along with his brother-in-law, Farzam Arbab, Gustavo Correa was one of the founders of FUNDAEC and later served as its Director, the position currently held by his daughter, Bita Correa.

Born in Tehran, Iran on October 27, 1941, Farzam Arbab would go on to earn a Bachelor of Arts degree from Amherst College in 1964 and a Doctor of Philosophy in physics from the University of California, Berkeley in 1968. Shortly after earning his doctorate, Arbab moved to Colombia where he quickly established himself in the leadership in the Bahá’í community of that country and by 1970 was Chairman of the National Spiritual Assembly. While in Colombia he helped found Foundation for the Application and Teaching of the Sciences (FUNDAEC).

Initially elected in 1993 to the Universal House of Justice, the supreme governing body of the Bahá’í Faith, Farzam Arbab retired from that body in 2013. Before his election to the Universal House of Justice, in 1988, he was appointed to the International Teaching Centre. The International Teaching Centre, whose seat is at the Bahá'í World Centre in Haifa, Israel, is composed of nine Counsellors appointed by the Universal House of Justice and tasked with duties to stimulate and coordinate the Continental Board of Counselors and assist the Universal House of Justice in matters relating to the teaching and protection of the faith. All of the current members of the Universal House of Justice previously served as members of the International Teaching Centre. In 1980 he was appointed to the Continental Board of Counsellors for the Protection and Propagation of the Faith in the Americas, on which he served for eight years. From 1970 until 1980 he served as the Chairman for the National Spiritual Assembly of the Bahá’ís of Colombia. In 1980, while still a Counsellor, Arbab was on the initial board of directors for the Anís Zunúzí Bahá'í School in Haiti.

Farzam Arbab's son, Paul Arbab, is administrator at the Luxembourg-based Unity Foundation, which works with Luxembourg's Ministry of Foreign Affairs) and "a network of local development agencies assisting them in their efforts to build capacity amongst populations to take charge of their own social and economic development." "Born in the US, Paul grew up in Colombia. He holds an MBA and joined the board of Unity Foundation in January 2007. Since then he has been able to provide valuable input to the strategic direction of the Foundation. He is a proud father of two toddlers and strongly believes in the power of education." Unity Foundation is "governed by a board of directors which regularly meets to consult on the strategic direction of the organization. The day-to-day work is being carried out by the office team. Our external consultancy body, the Office of Social and Economic Development (OSED) in Haifa, Israel connects us to grass-root development agencies which have the capacity to work with external funding organization. OSED and the [Luxembourg] Ministry of Foreign Affairs act as two filters ensuring the quality and integrity of our projects."

Farzam Arbab's sister, Haleh Arbab, is currently director of the Institute for Studies in Global Prosperity, a non-profit educational and research organization "dedicated to building capacity in individuals, groups and institutions to contribute to prevalent discourses concerned with the betterment of society" through "working in collaboration with the Bahá'í International Community." Born in Iran and educated in the United States, Haleh Arbab previously lived in Colombia from 1982 to 2005 where she worked with the Foundation for the Application and Teaching of the Sciences (FUNDAEC) and served as Rector of Centro Universitario de Bienestar Rural, a Colombian Bahá'í-inspired institute she helped found in 1988.

Farzam Arbab's brother-in-law, Haleh Arbab's husband, is Gustavo Correa who himself has been a member of the Universal House of Justice since 2008. Before his election to the Universal House of Justice, in 2005, Correa was appointed to the International Teaching Centre. Along with his brother-in-law, Farzam Arbab, Gustavo Correa was one of the founders of FUNDAEC and later served as its Director, the position currently held by his daughter, Bita Correa.

Farzam Arab's niece, Bita Correa, is a graduate of Bryn Mawr College. Aside from being FUNDAEC's current program director, Bita Correa participated as a member of the Bahá'í International Community’s delegation to the 55th United Nations Commission for Social Development. A recent graduate of Bryn Mawr College, Bita Correa is the daughter of Haleh Arbab, Farzam Arbab's sister, and Gustavo Correa.

Farzam Arbab was one of the founders of FUNDAEC (Foundation for the Application and Teaching of the Sciences). He served as its Director from 1974 through 1988 and continues to serve on its board. FUNDAEC was established in 1974 by a group of professors at the University of Valle in Colombia who were looking for new strategies to develop the capacities of people and to generate knowledge in isolated regions of the country. In 2002, the Club of Budapest recognized FUNDAEC's new rural education model. The model, known as SAT (for "Sistema de Aprendizaje Tutorial, Spanish for "System for Tutorial Learning") started in 1980 and centers on the use of interactive workbooks facilitated by a tutor. In Colombia, these tutors are trained at the Center for Rural Education.

The SAT techniques Arbab helped develop at FUNDAEC have been applied to the Bahá'í community in the form of the Ruhi Institute, which was named after Arbab's father. Centered on Bahá'í study circles, the goal of the Ruhi Institute courses is to "evoke a transformative learning experience through a learner-centered, experiential, and collaborative approach facilitated by a tutor rather than an instructor, a teacher, or an expert." Among the principles of the Ruhi curriculum is the utilization of service projects to implement learning into tangible action.

The Universal House of Justice has encouraged the emulation of the Ruhi model throughout the global Bahá'í community. According to one researcher, the Ruhi Institute's method has resulted in "nonhierarchical, self-initiated, self-organized small groups engaged in study, teaching, and action" and is "becoming the core of Bahá’í community life worldwide as the outcome of a process that has sought to nurture the spiritual life of individuals and families and to establish social foundations for the vision and practice of religious world citizenship." Paul Lample, another member of the Universal Hose of Justice, has stated "Doubtless the institute and its curriculum will continue to evolve, both in content and form, to a level of greater complexity in regions and nations within the framework of the administrative order throughout the various stages of the Divine Plan in the second century of the Formative Age."

For a number of years now, Unity Foundation has collaborated with FUNDAEC and "since June 2013, Unity Foundation has renewed its collaboration with FUNDAEC."

April 29. On this date in 1948, Shoghi Effendi wrote "...it is spirit, determination, faith and devotion which bring victories into being, one after another, in Britain, and not luxury and leisure...."

April 29. On this date in 1948, Shoghi Effendi wrote "...it is spirit, determination, faith and devotion which bring victories into being, one after another, in Britain, and not luxury and leisure...."

1964. ...it is spirit, determination, faith and devotion which bring victories into being, one after another, in Britain, and not luxury and leisure....
(From a letter dated 29 April 1948 written on behalf of Shoghi Effendi to the National Spiritual Assembly of the British Isles)

April 29. On this date in 1997, and individual wrote the Universal House of Justice asking for a clarification on the Authority of the Universal House of Justice.

April 29. On this date in 1997, and individual wrote the Universal House of Justice asking for a clarification on the Authority of the Universal House of Justice.

 

Clarification on the Authority of the Universal House of Justice

3 JUNE 1997

Messages from the Universal House of Justice, 1986-2001 — Clarification on the Authority of the Universal House of Justice

To an individual believer

Dear Bahá’í Friend,

The Universal House of Justice has received your email of 29 April 1997 and has instructed us to send you the following reply.

The questions you pose, arising out of an email conversation between yourself and one of the other contributors to the discussion group in which you participate, are of fundamental importance, and the House of Justice warmly appreciates the spirit of your enquiry.

The issues raised seem to resolve themselves into two points: the first being whether or not the Universal House of Justice has the authority to make authoritative interpretations; the second is whether anyone has the right to challenge the authority or actions of the Universal House of Justice. When these issues are approached with an understanding of the unity underlying all the Teachings, clarification results. Should the seeker, however, be influenced by a spirit of mistrust and conflict, then unending problems appear.

The above points have both been covered in three letters written by the Universal House of Justice on 9 March 1965, 27 May 1966 and 7 December 1969.^[1] Unfortunately it seems that many of the friends have not studied these letters deeply or understood their implications. Already in "The Dispensation of Bahá’u’lláh" Shoghi Effendi has shown, beyond any doubt, that the function of making authoritative interpretations of the Teachings is confined solely and exclusively to the Guardian. Neither the Universal House of Justice, nor any other institution, person or group of persons can assume that function. That the Universal House of Justice will never infringe on the functions reserved to the Guardian is shown, not only by its own words and actions, but by Shoghi Effendi's statement in that same document: "Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other." It is guaranteed by the fact that the Universal House of Justice as well as the Guardian are both "under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One."

In its letter of 9 March 1965, the House of Justice has stated: "There is a profound difference between the interpretations of the Guardian and the elucidations of the House of Justice in exercise of its function to 'deliberate upon all problems which have caused difference, questions that are obscure, and matters that are not expressly recorded in the Book.'" The friends will to understand what this difference is by observing how the House of Justice functions and by turning to it for explanations when necessary.

As you recognize, the authority of the Universal House of Justice is unchallengeable. This is stated in numerous places in the Writings. In the same passage of the Will and Testament quoted above, ‘Abdu’l-Bahá goes on to say of the Guardian and the Universal House of Justice: "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."^[2]

Furthermore, at the very end of the Will and Testament, in warning against the danger of Covenant-breaking, ‘Abdu’l-Bahá wrote: "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." In this context, He continues: "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."^[3]

It is natural that the friends would discuss such matters among themselves, as you and your correspondent have been doing on your Internet discussion group; how otherwise are they to deepen their understanding of the Teachings? But they should recognize that the resolution of differences of opinion on such fundamental questions is not to be found by continued discussion, but in referring to the Universal House of Justice itself, as you have done. Prolonged, unresolved, public discussion of these fundamental questions can do nothing but breed confusion and dissension.

Some people have put forward the thesis that in place of the Guardian's function of authoritative interpretation, a check on the Universal House of Justice should be set up, either in the form of the general opinion of the mass of the believers, or in the form of a body of learned Bahá’ís―preferably those with academic qualifications. The former is in direct contradiction to the Guardian's statement that the members of the Universal House of Justice are not "allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them." "They are to follow," he writes, "the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. 'God will verily inspire them with whatsoever He willeth,' is Bahá’u’lláh's incontrovertible assurance."^[4] As to the latter alternative: this would constitute usurpation of a function of the Guardian.

Scholarship has a high rank in the Cause of God, and the Universal House of Justice continually consults the views of scholars and experts in the course of its work. However, as you appreciate, scholars and experts have no authority over the Institutions of the Cause. In a letter written on behalf of the Guardian, on 14 March 1927, to the Spiritual Assembly of the Bahá’ís of Istanbul, it is pointed out how, in the past, it was certain individuals who "accounted themselves as superior in knowledge and elevated in position" who caused division, and that it was those "who pretended to be the most distinguished of all" who "always proved themselves to be the source of contention." "But praise be to God" he continued, "that the Pen of Glory has done away with the unyielding and dictatorial views of the learned and the wise, dismissed the assertions of individuals as an authoritative criterion, even though they were recognized as the most accomplished and learned among men and ordained that all matters be referred to authorized centers and specified assemblies. Even so, no assembly has been invested with the absolute authority to deal with such general matters as affect the interests of nations. Nay, rather, He has brought all the assemblies together under the shadow of the one House of Justice, one divinely-appointed Center, so that there would be only one Center and all the rest integrated into a single body, revolving around one expressly-designated Pivot, thus making them all proof against schism and division."^[5]

Comments have been made in recent times, implying the existence of two categories of believers, designated "administrators" and "academics." The House of Justice feels that it is important to recognize the unsoundness of such a concept. In the nature of Bahá’í administration, there is no class of believers who serve as "administrators." Individual Bahá’ís are either elected or appointed to positions of administrative service; they come from every field of endeavor, including academia. There is, moreover, a natural flow of individuals into and out of administrative posts. The same applies to the occupants of those institutions of the Administrative Order which are referred to as being of the "learned" in the Faith. Clearly there are some Bahá’ís who are "academics" and some who are not, but "academics" in no way constitute a recognized group in relation to the structure of the Cause.

There remains the question concerning the authority for the duties and responsibilities outlined for the Universal House of Justice in its constitution. These provisions are a codification of explicit statements found in the sacred texts and the writings of Shoghi Effendi.

The House of Justice assures you of its prayers in the Holy Shrines that your efforts to assist the friends to overcome misunderstandings and to clarify their vision of the Faith will be blessed with divine confirmations.

With loving Bahá’í greetings,

DEPARTMENT OF THE SECRETARIAT

Notes

1. ↑ MUHJ, nos. 23, 35, and 75.
2. ↑ WT, p. 11.
3. ↑ WT, pp. 25-26.
4. ↑ WOB, p. 153.
5. ↑ MUHJ, no. 111.12.

April 29. On this date in 1953, Shoghi Effendi placed "a fragment of plaster from the ceiling of the Báb's prison cell in the Castle of Mah-Ku beneath the gilded tiles of the dome of the Shrine."

April 29. On this date in 1953, Shoghi Effendi placed "a fragment of plaster from the ceiling of the Báb's prison cell in the Castle of Mah-Ku beneath the gilded tiles of the dome of the Shrine."

From Bahá'í Faith, The: 1844-1963: Information Statistical and Comparative, Including the Achievements of the Ten Year International Bahá'í Teaching & Consolidation Plan 1953-1963...

Placing of a fragment of plaster from the ceiling of the Báb's prison cell in the Castle of Mah-Ku beneath the gilded tiles of the dome of the Shrine by Shoghi Effendi on the ninth day of Ridván, April 29, 1953.

April 29. On this date in 1818, Czar Alexander II was born. In his Súriy-i-Haykal, Bahá’u’lláh included the Lawh-i-Malik-i-Rús, praising Czar Alexander II of Russia as "His Imperial Majesty, the Most Great Emperor—may God, exalted and glorified be He, assist him!—extended to Me for the sake of God his protection—a protection which has excited the envy and enmity of the foolish ones of the earth."

April 29. On this date in 1818, Czar Alexander II was born. In his Súriy-i-Haykal, Bahá’u’lláh included the Lawh-i-Malik-i-Rús, praising Czar Alexander II of Russia as "His Imperial Majesty, the Most Great Emperor—may God, exalted and glorified be He, assist him!—extended to Me for the sake of God his protection—a protection which has excited the envy and enmity of the foolish ones of the earth."

On March 20, 1949, a letter written on behalf of Shoghi Effendi to Karl Schuck stated that "the Báb and the events following His Martyr(dom); we do not know enough concrete facts about the relation of the Russian Court, the Russian consul, and what exact part he played in the events of those days to fill a large paragraph!"

20 March 1949[to Dr. Karl Schuck]
Regarding your book: he feels that this can only come under the heading, judging by the outline you gave him, of a romance woven about a historical episode: the Báb and the events following His Martyr(dom); we do not know enough concrete facts about the relation of the Russian Court, the Russian consul, and what exact part he played in the events of those days to fill a large paragraph! He feels, therefore, that your book should be presented as such a romance, and not in any way as a historical narrative.
There were many factors at work in releasing Bahá'u'lláh from the Siyah Chal, not the last of which was the intervention of His own sister who presented very valuable gifts to the Sháh himself while she interceded for her Brother's life. So you see your information-- not merely yours, any Bahá'ís at the present time--is far too scanty to permit of a really historical account being written. This does not mean you cannot get your book out as a romance. He certainly would not want you to destroy your manuscript!

On April 8, 1853, Bahá'u'lláh arrived in Baghdad subsequent to his arrest and exile from Iran in the aftermath of the unsuccessful assassination attempt by some Babis of the Shah . Bahá'u'lláh traveled from Iran accompanied with a representative of the Russian legation and an entourage of Russian guards.

From Helen S. Goodall, a Disciple of `Abdu'l-Bahá, and Ella Goodall Cooper's "Daily Lessons Received at Akka: January 1908," "Exile of Bahá'u'lláh"...

When Bahá'u'lláh was imprisoned in Tihran, the Russian Ambassador went about twenty times to the Shah to plead in His behalf, saying, "This man has no fault. He is faultless. Why do you imprison Him?" The Shah answered that Bahá'u'lláh must be punished because He had ordered the attack on his life (see history). The Ambassador said, "That is not a reasonable supposition; for, if He had ordered such an attempt, He would have ordered a bullet put in the gun instead of merely powder and small shot." The Shah acknowledged this reasoning but was determined to hold Bahá'u'lláh responsible so as to have a pretext for keeping Him in prison.
Again and again the Russian Ambassador went to talk with the Shah about the matter, and at last the Shah confessed that he was afraid of the influence of Bahá'u'lláh, and that if he should set Him free, it would create a great tumult among the people.
The Ambassador answered, "If, then, you fear Him so much, why keep Him in Tihran? Would it not be better to exile Him to Baghdad?" This was accordingly done, and *an escort furnished of Cossack and Russian horsemen to protect Him from the Persian horsemen. *From Baghdad, Bahá'u'lláh was sent to Constantinople, then to Adrianople, then to Akka--by force He was sent to the place where He desired to be, thus fulfilling the prophecies of all the Holy Books. He came by His own Will. Had He simply appeared and declared Himself there, the opposers might have said, "Of course, He has read the prophecies and determined to appear in the Holy Land in order to mislead the people." But we see that He used the natural instruments who thought they were sending Him there by force. This is what we may call a real miracle.
After all, did the Shah accomplish his will, or did Bahá'u'lláh accomplish His Will?

From Nabil's The Dawn-breakers, "Chapter XXVI Attempt on the Shah's Life, and its Consequences"...

The Russian minister, as soon as he learned of the action which the government contemplated taking, volunteered to take Baha'u'llah under his protection, and invited Him to go to Russia. He refused the offer and chose instead to leave for Iraq. Nine months after His return from Karbila, on the first day of the month of Rabi'u'th-Thani, in the year 1269 A.H., Baha'u'llah, accompanied by the members of His family, among whom were the Most Great Branch and Aqay-i-Kalim, and escorted by a member of the imperial body-guard and an official representing the Russian legation, set out from Tihran on His journey to Baghdad.

In God Passes By, Shoghi Effendi alludes to the protection the Russian ambassador gave Bahá'u'lláh on different occasions, first after the attempted assassination of Naser al-Din Shah Qajar and again after the decision to exile Bahá’u’lláh from Iran, expressing his "desire to take Bahá’u’lláh under the protection of his government, and offered to extend every facility for His removal to Russia." In his Súriy-i-Haykal, Bahá’u’lláh included the Lawh-i-Malik-i-Rús, praising Czar Alexander II of Russia in these terms:

when this Wronged One was sore-afflicted in prison, the minister of the highly esteemed government (of Russia)—may God, glorified and exalted be He, assist him!—exerted his utmost endeavor to compass My deliverance. Several times permission for My release was granted. Some of the ‘ulamás of the city, however, would prevent it. Finally, My freedom was gained through the solicitude and the endeavor of His Excellency the Minister. …His Imperial Majesty, the Most Great Emperor—may God, exalted and glorified be He, assist him!—extended to Me for the sake of God his protection—a protection which has excited the envy and enmity of the foolish ones of the earth.