Sunday, June 30, 2019

June 30. On this date in 1937, Shoghi Effendi said "Bahá'ís, therefore, are advised to avoid, as much as they can, getting mixed in labour strikes and troubles" because "non-cooperation too, even though not accompanied by acts of violence, is ineffective."





June 30. On this date in 1937, Shoghi Effendi said "Bahá'ís, therefore, are advised to avoid, as much as they can, getting mixed in labour strikes and troubles" because "non-cooperation too, even though not accompanied by acts of violence, is ineffective."
1404. As to Participation in Strikes
"As to participation in strikes, when one of the believers who was employed in a factory as a supervisor to labourers and who felt that a strike was likely at the factory asked the Guardian what the Bahá'í attitude should be if a strike were called, the Guardian's secretary in a letter dated June 30, 1937 wrote on his behalf:
'With regard to your question concerning the Bahá'í attitude towards labour problems; these cannot assuredly be solved, Abdu'l-Bahá tells us, through the sheer force of physical violence. Non-cooperation too, even though not accompanied by acts of violence, is ineffective. The conflict between labour and capital can best be solved through the peaceful and constructive methods of cooperation and of consultation.
'The Bahá'ís, therefore, are advised to avoid, as much as they can, getting mixed in labour strikes and troubles, and particularly to desist from all acts of physical violence which indeed run counter to the very spirit of the Cause. The Faith of Bahá'u'lláh stands for peace, harmony, and cooperation between the individuals and nations of the world.'"
(From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of Luxembourg, April 4, 1973)

June 30. On this date in 1999, the Universal House of Justice outlined its procedures for approving provisional, as opposed to authorized, translations, noting "In the case of items to be included in works submitted to non-Bahá'í publishers, the authors or translators themselves should forward the items here for consideration prior to the involvement of any non-Bahá'í publishers. Publications containing such translations, once these have been cleared, should indicate that they are provisional translations...It remains the prerogative of the World Centre to decide on the timeliness and wisdom of publishing English translations of specific Tablets. Some may be identified as not suitable for publication at the present time."





June 30. On this date in 1999, the Universal House of Justice outlined its procedures for approving provisional, as opposed to authorized, translations, noting "In the case of items to be included in works submitted to non-Bahá'í publishers, the authors or translators themselves should forward the items here for consideration prior to the involvement of any non-Bahá'í publishers. Publications containing such translations, once these have been cleared, should indicate that they are provisional translations...It remains the prerogative of the World Centre to decide on the timeliness and wisdom of publishing English translations of specific Tablets. Some may be identified as not suitable for publication at the present time."
From: Bahá'í World Centre Subject: English Translations of Bahá'í Writings
30 June 1999
To the National Spiritual Assemblies of Argentina, Australia, Belgium, Brazil, Cameroon, Cote d'Ivoire, the Fiji Islands, Germany, Hong Kong, India, Italy, Japan, Kenya, Korea, Lebanon, Malaysia, the Netherlands, Nigeria, Norway, Pakistan, the Philippines, Poland, Portugal, Romania, the Russian Federation, Spain, Sweden, Taiwan, Uganda, the United Kingdom, and the United States
Dear Bahá'í Friends,
The Universal House of Justice has recently had opportunity to review the procedures related to the translation of Bahá'í Writings into English, whether involving whole works or extracts. We have been asked to share with you the following conclusions, which may relate to your publishing programs or to those of other Bahá'í publishers within your jurisdiction.
As in the past, certain Tablets or extracts translated into English for use or publication by the Bahá'í World Centre or other publishers will continue to be reviewed and approved in the Holy Land and designated as "authorized translations".
However, because of the increasing need for translation of specific material, particularly in relation to growing scholarly interest in the Faith and its various Teachings, favorable consideration has been given to allowing wider use of provisional translations. Individual believers, of course, remain free to translate into English any of the Holy Writings for their own use. Such translations may also be published in circulars and journals without review other than by the editors of such publications. They may also be shared electronically. In all such cases they should be clearly identified as `provisional translations'.
The House of Justice has now established a mechanism which will allow for inclusion in books and pamphlets of provisional translations which are of sufficiently good quality for wide distribution. Arrangements have been made for such translations to be checked at the World Centre. When these items are to be included in works intended for publication by a Bahá'í publisher, the trust or publisher involved should forward them here for the necessary clearance. In the case of items to be included in works submitted to non-Bahá'í publishers, the authors or translators themselves should forward the items here for consideration prior to the involvement of any non-Bahá'í publishers. Publications containing such translations, once these have been cleared, should indicate that they are provisional translations.
The translations submitted for checking at the World Centre should include copies of the Arabic or Persian texts used by the translator(s). The items sent will be considered both from the point of view of the quality of the English rendering of the material and as to whether there are any major doubtful points with regard to the accuracy of the translation itself. Those which fall short on either of these counts will be returned to the sender with an explanation. For instance, the translations may need further refining or may contain mistakes of meaning, and, therefore, necessitate improvement before re-submission.
It remains the prerogative of the World Centre to decide on the timeliness and wisdom of publishing English translations of specific Tablets. Some may be identified as not suitable for publication at the present time.
The House of Justice is hopeful that this new arrangement will lead to the availability of a greater amount of translated material and avoid the present delays in approving fully authorized translations
With loving Bahá'í greetings, Department of the Secretariat
cc: International Teaching Centre, Boards of Counsellors, Bahá'í Publishing Trusts, George Ronald, Publisher, Kalimat Press, Oneworld Publications, Palabra Publications, Office of Persian Affairs, U.S.A.

June 30. On this date in 1941, one week after Nazi Germany's invasion of the Soviet Union, Shoghi Effendi sent a cable to North American Bahá'ís stating "SHADOWS GOD'S RETRIBUTIVE ACT FAST GATHERING...AS OLD WORLD SINKS BENEATH WEIGHT CRUMBLING OLD ORDER SO MUST NEW WORLD EXPONENTS BAHA'U'LLAH'S NASCENT INTEGRATING WORLD ORDER CLIMB LOFTIER SUMMITS THEIR SUBLIME CALLING. URGENTLY INSISTENTLY PLEAD ALL AMERICAN BELIEVERS PARTICULARLY NATIONAL TEACHING INTER-AMERICA COMMITTEES ABOVE ALL NATIONAL ELECTED REPRESENTATIVES ARM THEIR SOULS LABOR MORE RESOLUTELY COOPERATE MORE CLOSELY SCATTER MORE WIDELY SACRIFICE MORE ABUNDANTLY ENSURE DURING REMAINING YEARS SEVEN YEAR PLAN BRILLIANT DISCHARGE ONE REMAINING OBLIGATION THEIR DUAL TASK WHOSE CONSUMMATION MUST SIGNALIZE TERMINATION SEAL TRIUMPH FIRST BAHA'I CENTURY."





June 30. On this date in 1941, one week after Nazi Germany's invasion of the Soviet Union, Shoghi Effendi sent a cable to North American Bahá'ís stating "SHADOWS GOD'S RETRIBUTIVE ACT FAST GATHERING...AS OLD WORLD SINKS BENEATH WEIGHT CRUMBLING OLD ORDER SO MUST NEW WORLD EXPONENTS BAHA'U'LLAH'S NASCENT INTEGRATING WORLD ORDER CLIMB LOFTIER SUMMITS THEIR SUBLIME CALLING. URGENTLY INSISTENTLY PLEAD ALL AMERICAN BELIEVERS PARTICULARLY NATIONAL TEACHING INTER-AMERICA COMMITTEES ABOVE ALL NATIONAL ELECTED REPRESENTATIVES ARM THEIR SOULS LABOR MORE RESOLUTELY COOPERATE MORE CLOSELY SCATTER MORE WIDELY SACRIFICE MORE ABUNDANTLY ENSURE DURING REMAINING YEARS SEVEN YEAR PLAN BRILLIANT DISCHARGE ONE REMAINING OBLIGATION THEIR DUAL TASK WHOSE CONSUMMATION MUST SIGNALIZE TERMINATION SEAL TRIUMPH FIRST BAHA'I CENTURY."
83-Fate-Laden World Ordeal 30 JUNE 1941
83.1 FATE-LADEN WORLD ORDEAL MOVING IN STEADY PREORDAINED CRESCENDO. BLAZE SEEMINGLY UNCONTROLLABLE FIRE LEAPING RAVAGING LAST REMAINING GREAT POWER ON EUROPEAN CONTINENT. SHADOWS GOD'S RETRIBUTIVE ACT FAST GATHERING. AS ARENA WORLD-CONVULSING CONTEST BROADENS, AS WOUNDS IT INFLICTS DEEPEN, AS ISSUES IT RAISES AGGRAVATE MULTIPLY SO WILL OPERATION SPIRITUAL FORCES DESTINED CAST BURDEN TRAVAILING AGE BE ACCELERATED. AS OLD WORLD SINKS BENEATH WEIGHT CRUMBLING OLD ORDER SO MUST NEW WORLD EXPONENTS BAHA'U'LLAH'S NASCENT INTEGRATING WORLD ORDER CLIMB LOFTIER SUMMITS THEIR SUBLIME CALLING. URGENTLY INSISTENTLY PLEAD ALL AMERICAN BELIEVERS PARTICULARLY NATIONAL TEACHING INTER-AMERICA COMMITTEES ABOVE ALL NATIONAL ELECTED REPRESENTATIVES ARM THEIR SOULS LABOR MORE RESOLUTELY COOPERATE MORE CLOSELY SCATTER MORE WIDELY SACRIFICE MORE ABUNDANTLY ENSURE DURING REMAINING YEARS SEVEN YEAR PLAN BRILLIANT DISCHARGE ONE REMAINING OBLIGATION THEIR DUAL TASK WHOSE CONSUMMATION MUST SIGNALIZE TERMINATION SEAL TRIUMPH FIRST BAHA'I CENTURY.

Saturday, June 29, 2019

June 30. On this date in 1912, 'Abdu'l-Bahá had lunch at the Morristown, New Jersey home of the Persian consul-general Topakyan, causing him to be late to his train departing Montclair, New Jersey, leading to the report in the New York Times that "The departure of ‘Abdu’l-Bahá, leader of the Bahá’í cult, from Montclair to-day was attended by excitement...When train time came, ‘Abdu’l-Bahá was not in sight. He had been delayed. The baggage of the Persians was aboard the train, and as it moved away they appealed to the trainmen in several Oriental languages to defer the departure for a few minutes. Several of the excited followers of the prophet, when they realized that the train was leaving, jumped to the platforms. One of them, in swinging his arms about, accidentally or otherwise, pulled the bell rope. At the same instant, by a strange coincidence, ‘Abdu’l-Bahá hove in sight in an automobile. To add to the excitement a Persian accidentally knocked off the conductor’s hat. The train came to a halt, and ‘Abdu’l-Bahá leaped from the automobile and was hustled aboard the coach by his friends."


June 30. On this date in 1912, 'Abdu'l-Bahá had lunch at the Morristown, New Jersey home of the Persian consul-general Topakyan, causing him to be late to his train departing Montclair, New Jersey, leading to the report in the New York Times that "The departure of ‘Abdu’l-Bahá, leader of the Bahá’í cult, from Montclair to-day was attended by excitement...When train time came, ‘Abdu’l-Bahá was not in sight. He had been delayed. The baggage of the Persians was aboard the train, and as it moved away they appealed to the trainmen in several Oriental languages to defer the departure for a few minutes. Several of the excited followers of the prophet, when they realized that the train was leaving, jumped to the platforms. One of them, in swinging his arms about, accidentally or otherwise, pulled the bell rope. At the same instant, by a strange coincidence, ‘Abdu’l-Bahá hove in sight in an automobile. To add to the excitement a Persian accidentally knocked off the conductor’s hat. The train came to a halt, and ‘Abdu’l-Bahá leaped from the automobile and was hustled aboard the coach by his friends."

June 29. On this date in 1995, the Universal House of Justice received an email asking whether "the policy of not teaching Israelis applies" to contact with an Israeli via an "interactive relay chat" (IRC) connection."



 
June 29. On this date in 1995, the Universal House of Justice received an email asking whether "the policy of not teaching Israelis applies" to contact with an Israeli via an "interactive relay chat" (IRC) connection."
The Universal House of Justice has received your email message dated 29 June 1995 and we have been asked to respond.
You have asked how the policy of not teaching Israelis applies in the situation in which you have contact with an Israeli via an "interactive relay chat" (IRC) connection. The House of Justice has not asked the friends to avoid contact with Israelis. When you discover that a person you are in contact with via IRC is an Israeli, you should feel free to maintain friendly contact, but you should not teach the Faith to him. If he has already developed a personal interest in the Faith and seeks more information, you should refer him to the Offices of the Bahá'í World Centre in Haifa.
For your information, the people in Israel have access to factual information about the Faith, its history and general principles. Books concerning the Faith are available in libraries throughout Israel, and Israelis are welcome to visit the Shrines and the surrounding gardens. However, in keeping with a policy that has been strictly followed since the days of Bahá'u'lláh, Bahá'ís do not teach the Faith in Israel. Likewise, the Faith is not taught to Israelis abroad if they intend to return to Israel. When Israelis ask about the Faith, their questions are answered, but this is done in a manner which provides factual information without stimulating further interest.
With loving Bahá'í greetings,
Department of the Secretariat

June 29. On this date in 1850, during the Bábi uprisings in various parts of Iran, the leader of the uprising in Neyriz, Yahya Vahid Darabi, was killed.



June 29. On this date in 1850, during the Bábi uprisings in various parts of Iran, the leader of the uprising in Neyriz, Yahya Vahid Darabi, was killed.

In June of 1846, Siyyid Yahyá Dárábí, later known as Vahíd, was sent by the Shah of Iran to Shiraz to investigate the Báb's claims. Vahíd stayed in Shiraz through July met with the Báb several times, eventually become a Bábi. During this stay in Shiraz, the Báb wrote his Tafsír-i-Súrih-i-Kawthar ("Tafsir on the Surah al-Kawthar") for Yahyá Dárábí. Considered the Báb's most important work during the Shiraz period, the Tafsír-i-Súrih-i-Kawthar is a commentary of over two hundred pages on the Surah al-Kawthar which, being only three verses in length, is the shortest in the Qur'an.

On May 27, 1950, Vahíd arrived in Nayríz and proclaimed the Báb's mission in a mosque, which resulted in the governor taking action against him. In the subsequent fighting, Vahíd and a group of Bábís were besieged at thenearby fort of Khájih.

On June 17, 1950, the governor of Nayríz called a truce with Vahíd, and Vahíd left the fort of Khájih to meet the governor in his siege camp. On June 21, Vahíd signed a document informing the Bábís that an agreement had been reached, and that they could leave the fort. The Bábís were killed after leaving the fort.

Vahíd was beheaded in Nayríz on June 29, 1950, and his body was dragged through the streets.
Later, in March 1853, the governor of the city was killed by Bábís, leading to a second armed conflict near the city where the Bábís once again resisted troop attacks until November 1853, when a massacre of Bábís happened.

June 28. On this date in 1987, the Universal House of Justice wrote the NSA of New Zealand, reminding that "when a person claims to accept the station of Bahá’u’lláh but does not accept the authority of the Administrative Institutions...cannot be regarded as members of the Bahá’í community, irrespective of whatever statements they might make concerning the nature of their belief in Bahá’u’lláh...you could well consider advising the believers to avoid association with him."


June 28. On this date in 1987, the Universal House of Justice wrote the NSA of New Zealand, reminding that "when a person claims to accept the station of Bahá’u’lláh but does not accept the authority of the Administrative Institutions...cannot be regarded as members of the Bahá’í community, irrespective of whatever statements they might make concerning the nature of their belief in Bahá’u’lláh...you could well consider advising the believers to avoid association with him."



Requirements for Membership in the Bahá’í Community


28 JUNE 1987

The National Spiritual Assembly of the Bahá’ís of New Zealand

Dear Bahá’í Friends,

Your letter of 25 May 1987 concerning Mr. . . . has been received by the Universal House of Justice, which has directed us to reply as follows.

In considering the status of believers such as Mr. . . . , it is necessary to review the requirements for membership in the Bahá’í community. The basic considerations are set out by the Guardian in his statement:

. . . I would only venture to state very briefly and as adequately as present circumstances permit the principal factors that must be taken into consideration before deciding whether a person may be regarded a true believer or not. Full recognition of the station of the Forerunner, the Author, and the True Exemplar of the Bahá’í Cause, as set forth in ‘Abdu’l-Bahá's Testament; unreserved acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our Beloved's sacred Will; and close association with the spirit as well as the form of the present day Bahá’í administration throughout the world―these I conceive to be the fundamental and primary considerations that must be fairly, discreetly and thoughtfully ascertained before reaching such a vital decision. . . .
(Bahá’í Administration, p. 90, October 24, 1925)
This specification was restated by the Universal House of Justice in addressing the issue of acceptance of new believers, when it wrote:
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.
(From a letter to all National Spiritual Assemblies, 13 July I964)[1]
It follows that individuals who do not satisfy these requirements cannot be regarded as members of the Bahá’í community, irrespective of whatever statements they might make concerning the nature of their belief in Bahá’u’lláh. Such a situation arises, in some instances, when a person claims to accept the station of Bahá’u’lláh but does not accept the authority of the Administrative Institutions. The Guardian clarified this matter in a letter written on his behalf, stating:
. . . To accept the Cause without the administration is like to accept the teachings without acknowledging the divine station of Bahá’u’lláh. To be a Bahá’í is to accept the Cause in its entirety. To take exception to one basic principle is to deny the authority and sovereignty of Bahá’u’lláh, and therefore is to deny the Cause. . . .
(Letter to a National Spiritual Assembly, 30 May 1930)
If you feel that Mr. . . . does not accept "the authority and sovereignty of Bahá’u’lláh" as explained above, despite the statements he might make asserting his acceptance of the Bahá’í Faith, you should remove his name from the list of members and regard him as being a non-Bahá’í.

If you feel that the continued association of the Bahá’ís with Mr. . . . is potentially damaging to their belief or is detrimental to the unity of the community, you could well consider advising the believers to avoid association with him.

The House of Justice advises you to deal with this matter in a straightforward way, avoiding any actions which might serve to increase Mr. . . .'s sense of his own importance or which might needlessly antagonize him and hence provoke him into active opposition of the Institutions.

The House of Justice will offer its prayers at the Sacred Threshold for your guidance in resolving this matter.

With loving Bahá’í greetings,
DEPARTMENT OF THE SECRETARIAT


Notes

  1. See MUHJ, no. 18.

June 28. On this date in 1950, Shoghi Effendi wrote the NSA of India "A Bahá'í cannot at the same time be a Theosophist; many theosophists have become believers and very enlightened ones, but as we do not believe in reincarnation we obviously cannot be active as Theosophists and Bahá'ís at the same time."


June 28. On this date in 1950, Shoghi Effendi wrote the NSA of India "A Bahá'í cannot at the same time be a Theosophist; many theosophists have become believers and very enlightened ones, but as we do not believe in reincarnation we obviously cannot be active as Theosophists and Bahá'ís at the same time."
1392. Theosophists: One Cannot Be Bahá'í and Theosophist at the Same Time
"A Bahá'í cannot at the same time be a Theosophist; many theosophists have become believers and very enlightened ones, but as we do not believe in reincarnation we obviously cannot be active as Theosophists and Bahá'ís at the same time."
(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of India, June 28, 1950: Dawn of a New Day, p. 140)
"With regard to the Theosophists and their activities; although they obviously try to copy and claim as their own some of the principles of the Cause, yet the Guardian feels that it would be of no advantage to oppose them and to refute their arguments. The best attitude for the friends to adopt in such cases at the present time is to totally disregard and even neglect their opponents. This has invariably been his advice to the friends, whether in the East or the West."
(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of India, Dawn of a New Day, pp. 64-65)

June 28. On this date in 1954, a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of Germany and Austria told pioneers "that pioneers entering the pioneer field should realize that they are going there to represent the Cause, in fact, to be the Cause. Their minds and their hearts should be centered in their new tasks and in their new environment. The should not be thinking of when they can return home, or when they can go somewhere else. Only when the Faith is firmly established should they give any thought to moving, and then, only in consultation with the National Assembly."





June 28. On this date in 1954, a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of Germany and Austria told pioneers "that pioneers entering the pioneer field should realize that they are going there to represent the Cause, in fact, to be the Cause. Their minds and their hearts should be centered in their new tasks and in their new environment. The should not be thinking of when they can return home, or when they can go somewhere else. Only when the Faith is firmly established should they give any thought to moving, and then, only in consultation with the National Assembly."
1953. Pioneers Entering Pioneer Field Should Realize They Go as National Spiritual Assembly Representatives--To Represent the Cause
"...The principle is that pioneers entering the pioneer field should realize that they are going there to represent the Cause, in fact, to be the Cause. Their minds and their hearts should be centered in their new tasks and in their new environment. The should not be thinking of when they can return home, or when they can go somewhere else. Only when the Faith is firmly established should they give any thought to moving, and then, only in consultation with the National Assembly."
(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of Germany and Austria, June 28, 1954)

Friday, June 28, 2019

June 27. On this date in 1933, Shoghi Effendi wrote Adelbert Mühlschlegel about Bahá'í orthorgraphy, telling him "it is a highly recommendable system of transliteration and this is why the Guardian is so emphatic about its univeral adoption by the Bahá'ís the world over."




June 27. On this date in 1933, Shoghi Effendi wrote Adelbert Mühlschlegel a letter about Bahá'í orthorgraphy, telling him "In regard to the transliteration of Oriental names and words into German he wishes me to inform you that the system of transliteration actually in use in the Bahá'í world has been adopted and approved with only slight changes by a general Orientalist Congress representative of world's greatest orientalists including some outstanding German authorities in various branches of Oriental history and literature. As you see, therefore, it is a highly recommendable system of transliteration and this is why the Guardian is so emphatic about its univeral adoption by the Bahá'ís the world over. Any departure from that system, he strongly feels, may lead to incalculable difficulties and misunderstandings in the future. He would certainly urge you to adopt it yourself and then advise our German friends to do the same in all their official Bahá'í publications and particularly in the forthcoming issues of the "Sonne der Wahrheit" wherein some chapters of the "Dawn-Breakers" are going to be published."
27 June 1933
Dear Dr. Muhlschlegel:
Shoghi Effendi wishes me to acknowledge on his behalf the receipt of your letter dated May 11th, 1933, together with the enclosed Program of the Bahá'í meetings held in Stuttgart and Esslingen, all of which he has carefully read and deeply appreciated.
In regard to the transliteration of Oriental names and words into German he wishes me to inform you that the system of transliteration actually in use in the Bahá'í world has been adopted and approved with only slight changes by a general Orientalist Congress representative of world's greatest orientalists including some outstanding German authorities in various branches of Oriental history and literature. As you see, therefore, it is a highly recommendable system of transliteration and this is why the Guardian is so emphatic about its univeral adoption by the Bahá'ís the world over. Any departure from that system, he strongly feels, may lead to incalculable difficulties and misunderstandings in the future. He would certainly urge you to adopt it yourself and then advise our German friends to do the same in all their official Bahá'í publications and particularly in the forthcoming issues of the "Sonne der Wahrheit" wherein some chapters of the "Dawn-Breakers" are going to be published.
Concerning the date of the anniversary of the Báb's declaration the Guardian feels that it would be preferable to postpone the consideration of this problem until the Universal House of Justice is established. In the meantime he would advise you to follow the system actually in use in the Bahá'í world, i.e. (year 9.) even in Germany. According to this system the hundredth anniversary of the Declaration of the Faith should be celebrated in May of the year 101, that is when we enter the second Bahá'í century. By year 90 we should not mean that 90 years have elapsed since the declaration of the Báb but that we are in the 9th year. But whether it is preferable to adopt this system or that suggested by you and which, you remark, is in use among Christians and Moslems, the future House of Justice has to decide.
Touching the Bahá'í funeral service the Guardian would like you to know that it is of an extreme simplicity, consisting as it does of a congregational prayer which has not yet been translated into any western language but which Shoghi Effendi is planning to have it translated and circulated among the friends. The friends and relatives of the deceased who are unwilling to attend the service should not be forced to do so.
In closing may I extend to you the loving greetings of the Guardian....
In the Guardian's own handwriting:
Dear and valued co-worker:
This is to assure you how glad and gratified I feel to learn that the German believers are taking so active a part in the international activities of the Cause. Their thoroughness, ability, patience and open-mindedness highly qualify them to assume such responsibilities and undertake so great a task. I trust that the letters you will soon be sending to the British High Commissioner for Palestine will be a prelude to the brilliant services you are destined to render to the Cause of Bahá'u'lláh.
Your true brother,
Shoghi
Bahá'í orthography is peculiar for a several reasons. Despite a purported purpose of systematizing pronunciation, Bahá'í orthography fails to accomplish this goal for the very name of the religion itself. While the accent and phonemic diacritic marks in the word "Bahá'í" indicate a three syllable pronunciation as [bæhɒːˈʔiː], the official pronunciation guide of the Bahá'í World News Service gives a two syllable pronunciation of "Ba-High," /bəˈhaɪ/. Amin Banani's A Bahá'í Glossary and Pronunciation Guide notes that the exact realization of the English pronunciation varies. The Oxford English Dictionary has /bæˈhɑːiː/ ba-HAH-ee, Merriam-Webster has /bɑːˈhɑːiː/ bah-HAH-ee, and the Random House Dictionary has /bəˈhɑːiː/ bə-HAH-ee, all with three syllables.

For many common names, the Bahá'í orthographic transliteration can often differ markedly from more common standard transliterations presently in use.
Bahá'í OrthographyStandard TransliterationPersian pronunciationArabic pronunciationPerso-Arabic Spelling
ÁdhirbáyjánAzerbaijan[ɒzeɾbɒːjˈdʒɒːn][ʔæðeɾbiːˈdʒæːn]آذربایجان
FátimihFatima[fɒːteˈme][fɑːˈtˤɪmæ, ˈfɑːtˤɪmæ]فاطمه
ShoghiShawki[ˈʃoːɣi][ˈʃæwʔi, ˈʃɑwqi]شوقی
SiyyidSayyid[sejˈjed][ˈsæjjɪd]سید
 
 
For further reading, please see "Persian, Arabic, and Provisional Translations", "Translation and provisional translations", "Unveiling the Hidden Words, by Diana Malouf: Commentary on "Translating the Hidden Words,' review by Franklin Lewis", a letter dated June 27, 1933 from Shoghi Effendi to Adelbert Mühlschlegel about Bahá'í orthography, a letter dated June 30, 1999 from the Universal House of Justice outlining its procedures for approving provisional as opposed to authorized translations, and a letter dated February 15, 1957 from Shoghi Effendi to French Bahá'ís.

June 27. On this date in 1996, the Universal House of Justice published a document titled "Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal."



June 27. On this date in 1996, the Universal House of Justice published a document titled "Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal."

Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal

by / on behalf of Universal House of Justice

1996-06-27
Contents
    1. The Bahá'í Law Concerning Monogamy
    1.1 Understanding Statements in the Bahá'í Writings
    1.2 General Principles
    The Principle of Progressive Revelation
    The Covenant and the Kitab-i-Aqdas
    Progressive Implementation of Laws
    1.3 Specific Questions
    2. The Law of Monogamy and its Practice
    3. Sexual Equality
    4. Martial Equality
    4. The Supreme Tribunal
M E M O R A N D U M To: The Universal House of Justice
From: Research Department At the instruction of the Universal House of Justice, the Research Department has studied the questions on the above-mentioned topics that were raised by Miss xxxx in her email message of 24 April 1996 to the House of Justice. Miss xxxx explains that her questions arise from her desire "to understand the Bahá'í concept of equality of the sexes in light of some Bahá'í laws and history which 'appear' to undermine it". We provide the following response.1. The Bahá'í Law Concerning MonogamyMiss xxxx asks how to reconcile certain statements on monogamy made by Bahá'u'lláh, Abdu'l-Bahá and Shoghi Effendi and how such statements accord with the attitudes and practices exemplified within the Bahá'í community during the ministries of Bahá'u'lláh and the Master.1.1 Understanding Statements in the Bahá'í Writings With regard to the Bahá'í law on monogamy, Miss xxxx cites the statement in the Kitab-i-Aqdas, [[paragraph]]63:
Beware that ye take not unto yourselves more wives than two. Whoso contenteth himself with a single partner from among the maidservants of God, both he and she shall live in tranquillity.
She refers to a Tablet revealed by Abdu'l-Bahá, published in "Amr va Khalq", vol. 4, pp. 175-76, which appears to give a believer permission to take a second wife. This same Tablet indicates that the law concerning taking no more than two wives cannot be abrogated; that taking a second wife is conditional upon justice, a condition that is virtually impossible to fulfill; and that Abdu'l-Bahá did not prevent believers from marrying a second wife when they stated that they would act with justice. Miss xxxx contrasts the statements in this Tablet with the excerpt from a Tablet quoted in note 89 of "The Kitab-i- Aqdas", which states:
Know thou that polygamy is not permitted under the law of God, for contentment with one wife hath been clearly stipulated. Taking a second wife is made dependent upon equity and justice being upheld between the two wives, under all conditions. However, observance of justice and equity towards two wives is utterly impossible. The fact that bigamy has been made dependent upon an impossible condition is clear proof of its absolute prohibition. Therefore it is not permissible for a man to have more than one wife.1
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1. "The Kitab-i-Aqdas: The Most Holy Book" (Wilmette: Bahá'í Publishing Trust, 1993), p. 206.
Monogamy, Sexual Equality, etc.       27 June 1996       Page 2 She asks how to resolve the contradictions that appear in these two Tablets. Miss xxxx also notes that Shoghi Effendi indicates that the Aqdas "prescribes monogamy". She wonders how this interpretation can be reconciled with the wording of the text of the Aqdas and with the Tablet from Abdu'l-Bahá in "Amr va Khalq", and she asks:
How then can Shoghi Effendi ignore the literal reading of the text and how it had been historically understood by all Bahá'ís up to his time, and abrogate this law?
1.2 General Principles By way of introduction, we wish to consider a number of principles which, when taken together, will help to provide a framework within which the passages from the Bahá'í Teachings referred to by Miss xxxx might be understood. These include:The Principle of Progressive Revelation Bahá'u'lláh, in His Writings, sets out the principle of progressive revelation, both in relation to the advent of successive Manifestations of God and to the gradual unfoldment and implementation of the revelation within the ministry of each individual Prophet. He explains:
Know of a certainty that in every Dispensation the light of Divine Revelation hath been vouchsafed unto men in direct proportion to their spiritual capacity. Consider the sun. How feeble its rays the moment it appeareth above the horizon. How gradually its warmth and potency increase as it approacheth its zenith, enabling meanwhile all created things to adapt themselves to the growing intensity of its light. How steadily it declineth until it reacheth its setting point. Were it, all of a sudden, to manifest the energies latent within it, it would, no doubt, cause injury to all created things.... In like manner, if the Sun of Truth were suddenly to reveal, at the earliest stages of its manifestation, the full measure of the potencies which the providence of the Almighty hath bestowed upon it, the earth of human understanding would waste away and be consumed; for men's hearts would neither sustain the intensity of its revelation, nor be able to mirror forth the radiance of its light. Dismayed and overpowered, they would cease to exist.2
The Covenant and the Kitab-i-Aqdas The institution of the Covenant has a direct bearing on the implementation of the laws of the Kitab-i-Aqdas. It calls for the appointment of authorized interpreters, in the persons of Abdu'l-Bahá and the Guardian, to provide authoritative statements on the intent of Bahá'u'lláh's Revelation; and for the Universal House of Justice to legislate on matters that are not covered explicitly in the Sacred Text and to elucidate matters that are obscure------------------------
2. "Gleanings from the Writings of Bahá'u'lláh" (Wilmette: Bahá'í Publishing Trust, 1983), sec. XXXVIII, pp. 87-88.
Monogamy, Sexual Equality, etc.       27 June 1996       Page 3 or causing confusion. The function of the divinely appointed interpreters is evident in the progressive disclosure and clarification of the details of the Bahá'í Teachings concerning monogamy. In this regard, the following extract from a letter dated 23 March 1975 written on behalf of the Universal House of Justice sheds light on the process by which this occurs. The House of Justice states:
The Kitab-i-Aqdas appears to allow bigamy. This is explained in Note 17 on page 59 of the "Synopsis and Codification":3 "The text of the `Kitab-i-Aqdas' upholds monogamy, but as it appears also to permit bigamy, the Guardian was asked for a clarification, and in reply his secretary wrote on his behalf: `Regarding Bahá'í marriage: in the light of the Master's Tablet interpreting the provision in the "Aqdas" on the subject of the plurality of wives, it becomes evident that monogamy alone is permissible, since, as `Abdu'l-Bahá states, bigamy is conditioned upon justice and as justice is impossible, it follows that bigamy is not permissible, and monogamy alone should be practised.'" This is an authoritative interpretation, and as an interpretation states what is intended by the original text, it is correct to say that the Kitab-i-Aqdas prohibits plurality of wives. This method of establishing monogamy as the law of the Faith is one example of the process referred to in the introduction to the "Synopsis and Codification" whereby there is a progressive disclosure of the full meaning of the laws of the Faith as the Dispensation unfolds.
Progressive Implementation of Laws Bahá'u'lláh has provided for the progressive application of Bahá'í law. He states:
Indeed, the laws of God are like unto the ocean and the children of men as fish, did they but know it. However, in observing them one must exercise tact and wisdom... Since most people are feeble and far-removed from the purpose of God, therefore one must observe tact and prudence under all conditions, so that nothing might happen that could cause disturbance and dissension or raise clamor among the heedless. Verily, His bounty hath surpassed the whole universe and His bestowals encompassed all that dwell on earth. One must guide mankind to the ocean of true understanding in a spirit of love and tolerance. The Kitab-i-Aqdas itself beareth eloquent testimony to the loving providence of God.4
The progressive clarification of the details of the laws of the Faith has been accompanied by a gradual implementation of their provisions. This principle is exemplified in relation to the law of monogamy. ------------------------
3. "A Synopsis and Codification of the Kitab-i-Aqdas, the Most Holy Book of Bahá'u'lláh" (Haifa: Bahá'í World Centre, 1973).
4. Cited in Introduction to "The Kitab-i-Aqdas: The Most Holy Book", p. 6.
Monogamy, Sexual Equality, etc.       27 June 1996       Page 4 It should be noted that the gradual introduction and application of certain laws which require followers to abandon their time-honored laws and practices to which they have been accustomed is not new in this Dispensation. This gradual introduction of laws may be found also in earlier religions. For example, the consumption of alcohol was common among the Arabs during the days of Muhammad. The Qur'an decrees prohibition of drinking alcohol in stages. Muhammad introduced the prohibition of alcohol in a progressive manner. At first, He said that there are advantages and disadvantages in drinking, but that the disadvantages outweigh the advantages (see Qur'an 2:219). Some time later, He counselled His followers not to perform obligatory prayers if they were intoxicated (see Qur'an 4:43), and finally, when people became accustomed to these restrictive measures, He forbade drinking altogether (see Qur'an 5:89).1.3 Specific Questions It is suggested that the above-mentioned principles will provide a framework which will assist Miss xxxx to gain a deeper understanding of the statements of Bahá'u'lláh, Abdu'l-Bahá and Shoghi Effendi on the Bahá'í Teachings on monogamy. As stated in note 89, the fact that Bahá'u'lláh
...left His followers with an infallible Interpreter of His Writings enabled Him to outwardly permit two wives in the Kitab-i-Aqdas but uphold a condition that enabled Abdu'l-Bahá to elucidate later that the intention of the law was to enforce monogamy.5
2. The Law of Monogamy and its Practice Miss xxxx refers to the narrative of Bahiyyih Khanum concerning the marriage of Abdu'l-Bahá published in Myron Phelps's "Life and Teachings of Abbas Effendi" (New York and London: G.P. Putnam's Sons, The Knickerbocker Press, 1903), pp. 90-94. In this narrative, the Greatest Holy Leaf mentions that the believers in the Holy Land strongly urged Abdu'l-Bahá to take a second wife, in part because He had no living son, and since they, personally, were desirous of taking a second wife. She reports that Bahá'u'lláh wished to lead the believers gradually to monogamy rather than force them to observe it, which they felt constrained to do by Abdu'l-Bahá's example, and, because the friends greatly desired Abdu'l-Bahá to have a son, Bahá'u'lláh exempted Abdu'l-Bahá from the application of His advice concerning monogamy, leaving the Master free to take a second wife if He so chose. While Abdu'l-Bahá expressed a willingness to obey, should Bahá'u'lláh command Him to take a second wife, such a command was never issued. Based on her reading of this narrative, Miss xxxx raises a number of questions about the attitudes of the believers in the Holy Land during this early period of Bahá'í history. She is particularly concerned about their continued desire to take more than one wife, and the fact that they felt constrained to follow the example of Abdu'l-Bahá rather than to obey the law ------------------------
5. ibid., pp. 206-207.
Monogamy, Sexual Equality, etc.       27 June 1996       Page 5 in the Aqdas or act on the strength of belief in the equality of the sexes. Given the historical account, she asks how Shoghi Effendi could have deduced that the Aqdas "prescribes monogamy". Concerning the practice of bigamy in the Bahá'í community, it is true that during the ministry of Bahá'u'lláh, and also during that of Abdu'l-Bah a, bigamy was practiced to some degree in the Bahá'í communities of the East. It is important to consider that Bahá'u'lláh was revealing His Teachings in the milieu of a Muslim society where the practice of polygamy was entrenched. He, therefore, introduced the question of monogamy gradually in accordance with the principles of wisdom and the progressive unfoldment of His purpose. It is suggested that the events in the narrative might well be understood within this context, and that the attitudes of the early believers would appear simply to reflect the degree of their understanding of the new Revelation. The principles outlined in the above section have application to the question concerning how Shoghi Effendi deduced that the Aqdas "prescribes monogamy". Finally, it is useful to note that, while of great interest, Bahiyyih Khanum's narrative, as reported in Phelps's book, is to be regarded as a pilgrim's note and thus does not have the authority of the revealed Text or the interpretations of Shoghi Effendi and the elucidations of the Universal House of Justice. 3. Sexual Equality Miss xxxx expresses concern about what she perceives to be a sexual double standard in the Bahá'í Writings and in the literature written by Bahá'ís about the Faith.6 Reference is made to Questions and Answers 47 and the relevant sections in the Synopsis and Codification of the Kitab-i-Aqdas concerning the provisions that apply when a marriage is made conditional on virginity.7 She enquires whether this law applies ONLY if the marriage is conditioned on virginity and she wishes to know whether it applies mutatis mutandis. The following extract from a letter dated 2 February 1982, written on behalf of the Universal House of Justice, addresses these issues:
It is apparent from the Guardian's writings that where Bahá'u'lláh has given us 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. For example, the text of the Kitab-i-Aqdas forbids a man to marry his father's wife (i.e. his step-mother), and the Guardian has indicated that likewise a woman is forbidden to marry her step-father.
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6. John Ferraby's "All Things Made New" (London: Bahá'í Publishing Trust, 1975), p. 119, is taken as an example of the latter. As Miss xxxx indicates, Mr. Ferraby states that "Bahá'u'lláh enjoins all to be chaste, especially women." In addition, it should be pointed out that Ferraby cites a general passage from the Writings of Bahá'u'lláh which underlines the importance of each person leading "a chaste and godly life".
7. "The Kitab-i-Aqdas: The Most Holy Book", p. 120, and p. 150.
Monogamy, Sexual Equality, etc.       27 June 1996       Page 6
It should also be borne in mind that Bahá'u'lláh envisages the possibility for specific conditions to be laid down and agreed upon by the parties prior to their marriage. This means that in addition to the spiritual covenant the parties become committed to, they are permitted by the Author of our Faith to enter into a form of contract, if they choose, with defined conditions and provisions binding on both parties. In one of these cases you cite, for example, that of a wife who is found by her husband not to have been a virgin, the dissolution of the marriage can be demanded only "if the marriage has been conditioned on virginity"; presumably, therefore, if the wife wishes to exercise such a right in respect to the husband, she would have to include a condition as to his virginity in the marriage contract.
With regard to Miss xxxx's specific questions about the application of this law, the Research Department has not been able to locate any references in the Bahá'í Teachings that shed light on her questions. We note, however, that this particular law is one that is not currently binding on the believers in the West. No doubt, when the appropriate time for its application comes, the Universal House of Justice will provide the necessary elucidations and any supplementary legislation that might be required in order for the law to be applied with justice. 4. Marital Equality Miss xxxx enquires about the meaning of a statement from a Tablet by Abdu'l-Bahá concerning the obedience of wives to husbands, contained in a letter from the Universal House of Justice.8 She indicates that she is aware that the House of Justice has indicated that the Master's statement is not to be construed as a "legal definition giving the husband absolute authority over his wife" and that, in decision-making, the Guardian has specified that there are times when the husband should defer to his wife, and vice versa. Never- theless, she believes that this Tablet "seems to be making the husband the chief authority in the relationship and enforcing traditional roles". She is, therefore, puzzled about how His statement is to be understood. While the letter of the Universal House of Justice referred to by Miss xxxx would appear to set out the context in which the extract from the Tablet of Abdu'l-Bahá might be understood, it is suggested that Miss xxxx might also find it useful to broaden her appreciation of Abdu'l-Bahá's attitude towards women by examining other passages from His Writings that relate to the role of women in the family. See, for example, extracts 172 and 178 in the compilation on "Bahá'í Marriage and Family Life". In addition, we provide the following extract from a letter dated 11 January 1988 written on behalf of the House of Justice to an individual in response to a question about the role of the husband in the family: ------------------------
8. Letter dated 28 December 1980 to a National Spiritual Assembly, published in "Bahá'í Marriage and Family Life" (National Spiritual Assembly of the Bahá'ís of Canada, 1983), pp. 57-60.
Monogamy, Sexual Equality, etc.       27 June 1996       Page 7
As you point out in your letter, the Universal House of Justice has stated that, by inference from a number of responsibilities placed upon him, the father can be regarded as the "head" of the family. However, this term does not have the same meaning as that used generally. Rather, a new meaning should be sought in the light of the principle of the equality between men and women, and of statements of the Universal House of Justice that neither husband nor wife should ever unjustly dominate the other. The House of Justice has stated previously, in response to a question from a believer, that use of the term "head" "does not confer superiority upon the husband, nor does it give him special rights to undermine the rights of the other members of the family". It has also stated that if agreement cannot be reached following loving consultation, "there are times ... when a wife should defer to her husband, and times when a husband should defer to his wife, but neither should ever unjustly dominate the other"; this is in marked contrast to the conventional usage of the term "head" with which is associated, frequently, the unfettered right of making decisions when agreement cannot be reached between husband and wife.
4. The Supreme Tribunal Miss xxxx enquires whether women will be allowed to serve as members of the future Supreme Tribunal. Her question derives from her reading of a statement by Abdu'l-Bahá which indicates that its membership will consist of men,9 and of a letter dated 17 June 1933 written on behalf of Shoghi Effendi which states:
The Universal Court of Arbitration and the International Tribunal are the same. When the Bahá'í State will be established they will be merged in the Universal House of Justice.
By way of introduction, we wish to call attention to the fact that the translation of the statement from the Tablet of Abdu'l-Bahá was revised in 1985. This revised translation will appear in subsequent editions of "Selections from the Writings of Abdu'l-Bahá". The amended translation was published in the compilation on "Peace" and is cited below for ease of reference:10
...the national assemblies of each country and nation -- that is to say parliaments -- should elect two or three persons who are the choicest of that nation, and are well informed concerning international laws and the relations between governments and aware of the essential needs of the world of humanity in this day. The number of these representatives
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9. See "Selections from the Writings of Abdu'l-Bahá" (Haifa: Bahá'í World Centre, 1982), p. 306.
10. See "The Compilation of Compilations" (Maryborough, Victoria, Australia: Bahá'í Publications Australia, 1991), vol. II, pp. 159-160.
Monogamy, Sexual Equality, etc.       27 June 1996       Page 8
should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national assembly, that is, the parliament, must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch so these persons may be the elected ones of all the nation and the government. The Supreme Tribunal will be composed of these people, and all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation....
While the Research Department has not been able to find any statements in the Bahá'í Writings which explicate how the Supreme Tribunal will "merge" with the Universal House of Justice or which specify how these institutions will relate to each other, the following extract from a letter dated 31 May 1988 from the Universal House of Justice to a National Spiritual Assembly pertains to the membership of these bodies:
With regard to the status of women, the important point for Bahá'ís to remember is that in face of the categorical pronouncements in Bahá'í Scripture establishing the equality of men and women, the ineligibility of women for membership of the Universal House of Justice does not constitute evidence of the superiority of men over women. It must also be borne in mind that women are not excluded from any other international institution of the Faith. They are found among the ranks of the Hands of the Cause. They serve as members of the International Teaching Centre and as Continental Counsellors. And, there is nothing in the Text to preclude the participation of women in such future international bodies as the Supreme Tribunal.

Thursday, June 27, 2019

June 26. On this date in 1956, Shoghi Effendi told the NSA of Canada apply "the sanction of suspension of voting rights to people who marry without the consent of parents...not a question of the child not knowing the present whereabouts of its parents...if the parents are alive, they must be asked."




June 26. On this date in 1956, Shoghi Effendi told the NSA of Canada apply "the sanction of suspension of voting rights to people who marry without the consent of parents...not a question of the child not knowing the present whereabouts of its parents...if the parents are alive, they must be asked."
1243. If Parents Are Alive, Consent Must Be Obtained
"Regarding your question of applying the sanction of suspension of voting rights to people who marry without the consent of parents, this should be done from now on. The law of the Aqdas is explicit and not open to any ambiguity at all. As long as the parents are alive, the consent must be obtained; it is not conditioned on their relationship to their children. If the whereabouts of the parents is not known legally, in other words, if they are legally dead, then it is not necessary for the children to obtain their consent, obviously. It is not a question of the child not knowing the present whereabouts of its parents, it is a question of a legal thing--if the parents are alive, they must be asked."
(From a letter written on behalf of the Guardian to the National Spiritual Assembly of Canada, June 26, 1956: Bahá'í News, No. 335, January 1959, p. 2)

June 26. On this date in 1912, a newspaper headline introduced "'Abdu’l-Bahá, the Persian religious leader and spiritual and temporal head of the fourteen millions of Bahá’ís scattered throughout the world."

June 26. On this date in 1912, a newspaper headline introduced "'Abdu’l-Bahá, the Persian religious leader and spiritual and temporal head of the fourteen millions of Bahá’ís scattered throughout the world."
'Abdu’l-Bahá, the Persian religious leader and spiritual and temporal head of the fourteen millions of Bahá’ís scattered throughout the world, will not return to his native land. 'Abdu’l-Bahá, the son of the founder of the Bahá’í sect came to America to address the Lake Mohonk peace conference and the American congress of Bahá’ís in Chicago, expecting to leave this month on the return journey to Persia. The venerable prophet has been so pleased with his reception in America that he has decided to stay, and will today take up his home at 11 Bradford place, Montclair, N.J. There are about fifty Bahá’ís in the Jersey suburb. The venerable prophet has spent forty of his seventy years in prison because of his religious beliefs, which inculcate the spirit of universal brotherhood and the unity of all religions, without having any specific creed.

June 26. On this date in 1936, a letter written on behalf of Shoghi Effendi to an individual believer, "Regarding your question as to the meaning of Jin or Genii referred to in the Qur'an, these are not beings or creatures that are actually living, but are symbolic references to the power of men of evil and may be likened to evil spirits. But the point to bear in mind is that these have no positive existence of any kind."


June 26. On this date in 1936, a letter written on behalf of Shoghi Effendi to an individual believer, "Regarding your question as to the meaning of Jin or Genii referred to in the Qur'an, these are not beings or creatures that are actually living, but are symbolic references to the power of men of evil and may be likened to evil spirits. But the point to bear in mind is that these have no positive existence of any kind."
1667. Meaning of "Jin" or "Genii"
"Regarding your question as to the meaning of Jin](https://en.wikipedia.org/wiki/Jinn) or Genii referred to in the Qur'an, these are not beings or creatures that are actually living, but are symbolic references to the power of men of evil and may be likened to evil spirits. But the point to bear in mind is that these have no positive existence of any kind."
(From a letter written on behalf of the Guardian to an individual believer, June 26, 1936: Bahá'í News, No. 105, p. 1, February 1937)

Wednesday, June 26, 2019

June 25. On this date in 1942, Abdu'l-Jalil Bey Sa'd died. He was a prominent member of the Egyptian Baha'i community in its early days, a Hand of the Cause of God, and a member of the National Spiritual Assembly of the Bahá'ís of Egypt and the Sudan.


June 25. On this date in 1942, Abdu'l-Jalil Bey Sa'd died. He was a prominent member of the Egyptian Baha'i community in its early days, a Hand of the Cause of God, and a member of the National Spiritual Assembly of the Bahá'ís of Egypt and the Sudan.

Abdu'l-Jalil was converted to the Baha'i Faith by Mírzá Abu'l-Fadl, and he devoted himself to service of the Cause in Egypt for the remainder of his life.

He was a judge on the Civil Court of Egypt and in 1923 he wrote several articles arguing that religious freedom should be applied to all religions. The government of Egypt decided to legislate religious freedom for all religions later that year. In 1929 Abdu'l-Jalil met with the Prime Minister of Egypt and attempted to negotiate better conditions for the Egyptian Baha'i community.

In 1934 he refuted attacks on the faith from the Muslim scholar Shaykh el Karashi in a series of articles titled 'The Baha'i Faith is an Everlasting Truth'. In response the Egyptian Minister of Justice was asked to prevent Abdu'l-Jalil from publishing, and he requested that Abdu'l-Jalil stop writing articles in defense of the Faith. Abdu'l-Jalil responded by saying:

"If your excellency wishes me to cease defending my belief, then the other side should also cease attacking it"

This lead to the Egyptian House of Parliament banning both parties from publishing, and Abdu'l-Jalil was exiled to Northern Egypt.

While in Northern Egypt he produced the first translation of The Dawn-breakers in Arabic which was published in 1941. All printed copies of the translation were seized by the Muslim authorities of Egypt before they could be distributed. Abdu'l-Jalil garnered support, and managed to not only regain possession of the books, but also permission to distribute them within Egypt and in other countries.
In 1941 he received permission to construct a Ḥaẓíratu’l-Quds in Cairo. He personally oversaw the project, but fell ill and passed away before it was completed.

He diedon June 25, 1942. After his passing Shoghi Effendi sent the following telegram to the Baha'is:
ABDU'L-JALIL BEY SA'D ABU'L-FADL'S MOST RENOWNED DISCIPLE FOREMOST CHAMPION FAITH EGYPT, OUTSTANDING BAHA'I ADMINISTRATOR BRILLIANT AUTHOR, INDEFATIGABLE TEACHER ASCENDED ABHA KINGDOM LOSS IRREPARABLE HEARTS GREIF-STRICKEN. ADVISE BEFITTING MEMORIAL GATHERING TEMPLE TO ASSOCIATE AMERICAN BELIEVERS UNIVERSAL MOURNING DISTINGUISHED HAND CAUSE BAHA'U'LLAH.
A memorial was held at the American Baha'i Temple in Wilmette, Illinois on August 16, 1942.

June 25. On this date in 1961, the International Bahá'í Council, as a duly elected body, held its first full meeting in Haifa.


June 25. On this date in 1961, the International Bahá'í Council, as a duly elected body, held its first full meeting in Haifa.

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.