May 2. On this date in 1863, Bahá'u'lláh announced to his close companions in the Najibiyyih gardens his mission, marking the start of the Bahá'í Faith as distinct from Bábism. The twelve days Bahá'u'lláh spent in the Najibiyyih gardens is commemorated annually by Bahá’ís as the festival of Riḍván.

 

May 2. On this date in 1863, Bahá'u'lláh announced to his close companions in the Najibiyyih gardens his mission, marking the start of the Bahá'í Faith as distinct from Bábism. The twelve days Bahá'u'lláh spent in the Najibiyyih gardens is commemorated annually by Bahá’ís as the festival of Riḍván. Shoghi Effendi fixed the first day of Ridván as the day of the election of every Local Spiritual Assembly, and in normal circumstances every National Spiritual Assembly is elected within the twelve-day period. Further, the Universal House of Justice issues an annual Ridván Message, written in English, conveying items of encouragement and issues of importance to the Bahá’í world, related to the progress of the various Plans.

For example, the Ridván Message of 2016 stated...

The Universal House of Justice

Riḍván 2016

To the Bahá’ís of the World

Dearly loved Friends,

With the advent of the King of Festivals, the period of preparation for the next global Plan is over: we now summon the friends of God to a new five-year commitment of courage, resolve, and resources.

The company of Bahá’u’lláh’s faithful stands poised. Institutional gatherings convened across the world in recent months have sent out successive signals of eagerness to begin this mighty enterprise. The imperatives contained in the message addressed to the Counsellors’ Conference are already being translated into decisive plans of action. Decades of heroic endeavour have shaped the community and earned it a measure of proven ability in fostering growth, steeling it for this moment. The last two decades, in particular, have markedly accelerated this longed-for rise in proficiency.

During this period, the adoption of an evolving framework for action has enabled the friends to progressively nurture and refine essential capacities, giving rise to simple acts of service at first, leading to more elaborate patterns of action, which in turn demanded the development of capacities still more complex. In this way, a systematic process of human resource development and community building has been started in thousands of clusters—and, in many of them, become far advanced. The focus has not been solely on the individual believer, or the community, or the institutions of the Faith; all three inseparable participants in the evolution of the new World Order are being stimulated by the spiritual forces released through the unfoldment of the Divine Plan. The signs of their progress are more and more apparent: in the confidence that countless believers have acquired to share accounts of Bahá’u’lláh’s life and discuss the implications of His Revelation and peerless Covenant; in the growing contingents of souls who, as a result, have been attracted to His Cause and are contributing to the achievement of His unifying vision; in the ability of Bahá’ís and their friends, at the very grassroots of the community, to describe in eloquent terms their experience of a process capable of transforming character and shaping social existence; in the significantly larger numbers of those indigenous to a country who, as members of Bahá’í institutions and agencies, are now guiding the affairs of their communities; in the reliable, generous, and sacrificial giving to the Fund, so vital for sustaining the advancement of the Faith; in the unprecedented efflorescence of individual initiative and collective action in support of community-building activities; in the enthusiasm of so many selfless souls in the prime of youth who are bringing immense vigour to this work, notably by tending to the spiritual education of younger generations; in the enhancement of the devotional character of the community through regular gatherings for worship; in the rise in capacity at all levels of Bahá’í administration; in the readiness of institutions, agencies, and individuals to think in terms of process, to read their immediate reality and assess their resources in the places where they live, and to make plans on that basis; in the now familiar dynamic of study, consultation, action, and reflection that has cultivated an instinctive posture of learning; in the mounting appreciation for what it means to give effect to the Teachings through social action; in the multiplying opportunities being sought and seized to offer a Bahá’í perspective on discourses prevalent in society; in the awareness of a global community that, in all its endeavours, it is hastening the emergence of divine civilization by manifesting the society-building power inherent in the Cause; indeed, in the friends’ growing consciousness that their efforts to foster inner transformation, to widen the circle of unity, to collaborate with others in the field of service, to help populations take charge of their own spiritual, social, and economic development—and, through all such efforts, to bring about the betterment of the world—express the very purpose of religion itself.

While no single measure can capture the totality of the Bahá’í community’s progress, much can be inferred from the number of clusters worldwide where a programme of growth has been established, which, with gratitude for the bounties bestowed by the Abhá Beauty, we confirm has surpassed 5,000. So broad a foundation as this was a prerequisite for taking on the task that now confronts the Bahá’í world—strengthening the process of growth in every cluster where it has begun and extending further an enriching pattern of community life. The sustained effort required will be arduous. But the outcome has the potential to be profoundly significant, even epoch making. Small steps, if they are regular and rapid, add up to a great distance travelled. By concentrating on the advance that must be made in a cluster in an initial period—for instance, in the six cycles occurring before the first of the bicentennial anniversaries—the friends will do much to bring their goal for the full five years within reach. In each cycle are vested fleeting opportunities for a stride forward, precious possibilities that will not return.

In society at large, alas, the symptoms of an ever-deepening malaise of the soul multiply and worsen. How striking that, as the peoples of the world suffer for want of the true remedy and turn fitfully from one false hope to another, you are collectedly refining an instrument that connects hearts with the Word of God eternal. How striking that, amid the cacophony of fixed opinions and opposing interests that grows everywhere more fierce, you are focused on drawing people together to build communities that are havens of unity. Far from disheartening you, let the world’s prejudices and hostilities be reminders of how urgently souls all around you need the healing balm that you alone can present to them.

This is the last in a series of consecutive Five Year Plans. At its close, a new phase in the evolution of the Divine Plan will open, set to propel the community of Bahá’u’lláh towards the third century of the Bahá’í Era. May the friends of God in every country appreciate the promise of these few years ahead, which will be rigorous preparation for the even mightier tasks yet to come. The present Plan’sbroad scope enables every individual to support this work, however humble one’s share. We ask you, cherished co-workers, adorers of Him Who is the Best-Beloved of the worlds, to spare no effort in applying all you have learned and every God-given ability and skill you possess to advance the Divine Plan into its next essential stage. To your own ardent supplications for heavenly assistance we add ours, offered in the Holy Shrines, on behalf of all who labour for this all-encompassing Cause.

[signed: The Universal House of Justice]

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 bureaucratswere 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 Counsellormembers was raised to four in 1979, to seven in 1983, and finally to the current nine in 1988. The Counsellor members of theInternational 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.