September 4. On this date in 1984, an individual wrote the Universal House of Justice seeking "further clarification about the qualitative difference between the Guardian’s prerogative of interpretation and the power of elucidation of the Universal House of Justice."

 

September 4. On this date in 1984, an individual wrote the Universal House of Justice seeking "further clarification about the qualitative difference between the Guardian’s prerogative of interpretation and the power of elucidation of the Universal House of Justice."

The Universal House of Justice Department of the Secretariat 25 October 1984

[To an individual]

Dear Bahá’í Friend,

The Universal House of Justice has received your letter dated 4 September 1984 in which you seek further clarification about the qualitative difference between the Guardian’s prerogative of interpretation and the power of elucidation of the Universal House of Justice, and raise questions about other aspects of the Teachings. We are directed to convey the following comments.

As you are aware, the Universal House of Justice has written three major messages which explain, among other things, the duties and functions shared by the Guardian and the Universal House of Justice, and those functions that are unique to each specific Institution. These messages are published in Wellspring of Guidance, pp. 44–56, and pp. 81–91, and in Messages of the Universal House of Justice: 1968–1973, pp. 37–44. In relation to their specific functions, Shoghi Effendi explained that “it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating in matters not expressly revealed in the teachings.”

The use of the term “elucidation” by the Universal House of Justice and the process by which it is implemented are based on passages in the Will and Testament of ‘Abdu’l‑Bahá and statements in the writings of the Guardian. For example, in the Will and Testament, ‘Abdu’l‑Bahá states:

It is incumbent upon these members (of the Universal House of Justice) to … deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book . . . and bear upon daily transactions, . . . (p. 20)

Further, in response to a question raised by the American National Spiritual Assembly about the Universal Court of Arbitration, the Guardian in a letter dated 9 April 1923, defined such explanation as being in the domain of the Universal House of Justice and anticipated its function of elucidation:

… regarding the nature and scope of the Universal Court of Arbitration, this and other similar matters will have to be explained and elucidated by the Universal House of Justice, to which, according to the Master’s explicit Instructions, all important fundamental questions must be referred.… (Bahá’í Administration, p. 47)

In a letter dated 9 March 1965, the Universal House of Justice stresses the “profound difference” that exists 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.’” (Wellspring of Guidance, p. 52) Among these is the outlining of such steps as are necessary to establish the World Order of Bahá’u’lláh on this earth. The elucidations of the Universal House of Justice stem from its legislative function, while the interpretations of the Guardian represent the true intent inherent in the Sacred Texts. The major distinction between the two functions is that legislation with its resultant outcome of elucidation is susceptible of amendment by the House of Justice itself, whereas the Guardian’s interpretation is a statement of truth which cannot be varied.

Shoghi Effendi has given categorical assurances that neither the Guardian nor the Universal House of Justice “can, nor will ever, infringe upon the sacred and prescribed domain of the other.” Therefore, the friends can be sure that the Universal House of Justice will not engage in interpreting the Holy Writings.…

With loving Bahá’í greetings,

Department of the Secretariat

September 4. On this date in 1982, the Universal House of Justice wrote a National Spiritual Assembly reminding that "In the 'Kitab-i-Aqdas' Bahá'u'lláh has stated: 'It is incumbent upon everyone to write his testament." When Shoghi Effendi died in London at the age of 60 from the Asian flu in London where he was shopping for furniture and ornaments for the International Archives building, he did not have a will.

 

September 4. On this date in 1982, the Universal House of Justice wrote a National Spiritual Assembly reminding that "In the 'Kitab-i-Aqdas' Bahá'u'lláh has stated: 'It is incumbent upon everyone to write his testament." When Shoghi Effendi died in London at the age of 60 from the Asian flu in London where he was shopping for furniture and ornaments for the International Archives building, he did not have a will.

630. Every Bahá'í is Encouraged to Make a Will and Testament

"In the 'Kitab-i-Aqdas' Bahá'u'lláh has stated: 'It is incumbent upon everyone to write his testament. It behooveth him to adorn its heading with the Most Great Name, to testify therein to the oneness of God as manifested in the Day-Spring of His revelation and to set forth such good deeds as he may wish to be realized, that these may stand as his testimony in the worlds of Revelation and of Creation and be as a treasure stored up with his Lord, the Protector, the Trusted One.'"

(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, September 4, 1982)

Shoghi Effendi died having violated Bahá'u'lláh's command in the Kitáb-i-Aqdas that "Unto everyone hath been enjoined the writing of a will." Having no children of his own and having declared every living male descendant of Bahá'u'lláh a Covenant-breaker, Shoghi Effendi left no eligible candidates for the office of Guardian, posing a serious problem given his assertion that "In this Dispensation, divine guidance flows on to us in this world after the Prophet’s ascension, through first the Master, and then the Guardians." He had furthermore stated in The World Order of Bahá’u’lláh that

Divorced from the institution of the Guardianship the World Order of Bahá’u’lláh would be mutilated and permanently deprived of that hereditary principle which, as ‘Abdu’l-Bahá has written, has been invariably upheld by the Law of God. “In all the Divine Dispensations,” He states, in a Tablet addressed to a follower of the Faith in Persia, “the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.” Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.

It is worth reading and reflecting on how Shoghi Effendi describes in God Passes By the misfortunes, illnesses, and deaths of those individuals he had declared Covenant-breakers...

Mohammad Ali Bahai's brother, Mírzá Ḍíya’u’lláh, died prematurely; Mírzá Áqá Ján, his dupe, followed that same brother, three years later, to the grave; and Mírzá Badí’u’lláh, his chief accomplice, betrayed his cause, published a signed denunciation of his evil acts, but rejoined him again, only to be alienated from him in consequence of the scandalous behavior of his own daughter. Mírzá Muḥammad-‘Alí’s half-sister, Furúghíyyih, died of cancer, whilst her husband, Siyyid ‘Alí, passed away from a heart attack before his sons could reach him, the eldest being subsequently stricken in the prime of life, by the same malady. Muḥammad-Javád-i-Qazvíní, a notorious Covenant-breaker, perished miserably. Shu‘á’u’lláh who, as witnessed by ‘Abdu’l-Bahá in His Will, had counted on the murder of the Center of the Covenant, and who had been despatched to the United States by his father to join forces with Ibráhím Khayru’lláh, returned crestfallen and empty-handed from his inglorious mission. Jamál-i-Burújirdí, Mírzá Muḥammad-‘Alí’s ablest lieutenant in Persia, fell a prey to a fatal and loathsome disease; Siyyid Mihdíy-i-Dahájí, who, betraying ‘Abdu’l-Bahá, joined the Covenant-breakers, died in obscurity and poverty, followed by his wife and his two sons; Mírzá Ḥusayn-‘Alíy-i-Jahrúmí, Mírzá Ḥusayn-i-Shírázíy-i-Khurṭúmí and Ḥájí Muḥammad-Ḥusayn-i-Káshání, who represented the arch-breaker of the Covenant in Persia, India and Egypt, failed utterly in their missions; whilst the greedy and conceited Ibráhím-i-Khayru’lláh, who had chosen to uphold the banner of his rebellion in America for no less than twenty years, and who had the temerity to denounce, in writing, ‘Abdu’l-Bahá, His “false teachings, His misrepresentations of Bahaism, His dissimulation,” and to stigmatize His visit to America as “a death-blow” to the “Cause of God,” met his death soon after he had uttered these denunciations, utterly abandoned and despised by the entire body of the members of a community, whose founders he himself had converted to the Faith, and in the very land that bore witness to the multiplying evidences of the established ascendancy of ‘Abdu’l-Bahá, Whose authority he had, in his later years, vowed to uproot.

As to those who had openly espoused the cause of this arch-breaker of Bahá’u’lláh’s Covenant Mohammad Ali Bahai, or who had secretly sympathized with him, whilst outwardly supporting ‘Abdu’l-Bahá, some eventually repented and were forgiven; others became disillusioned and lost their faith entirely; a few apostatized, whilst the rest dwindled away, leaving him in the end, except for a handful of his relatives, alone and unsupported. Surviving ‘Abdu’l-Bahá by almost twenty years, he who had so audaciously affirmed to His face that he had no assurance he might outlive Him, lived long enough to witness the utter bankruptcy of his cause, leading meanwhile a wretched existence within the walls of a Mansion that had once housed a crowd of his supporters; was denied by the civil authorities, as a result of the crisis he had after ‘Abdu’l-Bahá’s passing foolishly precipitated, the official custody of his Father’s Tomb; was compelled, a few years later, to vacate that same Mansion, which, through his flagrant neglect, had fallen into a dilapidated condition; was stricken with paralysis which crippled half his body; lay bedridden in pain for months before he died; and was buried according to Muslim rites, in the immediate vicinity of a local Muslim shrine, his grave remaining until the present day devoid of even a tombstone—a pitiful reminder of the hollowness of the claims he had advanced, of the depths of infamy to which he had sunk, and of the severity of the retribution his acts had so richly merited.

It should be noted, that because Bahá'í law forbids the "transport the body of the deceased a greater distance than one hour’s journey from the city", Shoghi Effendi was buried at the New Southgate Cemetery in London, far from the Bahá'í holy shrines in Israel. Not far from his grave in Southgate, however, rests Shoghi Effendi's niece Maliheh Afnan, the artist daughter of Ruhangiz Afnan, who Shoghi Effendi had declared a Covenant-breaker for marrying the son of Siyyid Ali Afnan, who 'Abdu'l-Bahá had declared a Covenant-breaker.

September 4. On this date in 1981, a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of the United States clarified "that the Spiritual Assemblies and individual believers are free to quote in their publications from any of the Writings of the three Central Figures of the Faith or from the writings of the beloved Guardian, whether in the original language or in translation, without obtaining clearance from the copyright holder... it does not change the existing requirements for individual believers to submit their works on the Faith for review before publication, neither does it relieve Spiritual Assemblies of their responsibility to protect the dignity of the Faith and uphold the proper standard of reverence in the use of its Sacred Scriptures

 

September 4. On this date in 1981, a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of the United States clarified "that the Spiritual Assemblies and individual believers are free to quote in their publications from any of the Writings of the three Central Figures of the Faith or from the writings of the beloved Guardian, whether in the original language or in translation, without obtaining clearance from the copyright holder... it does not change the existing requirements for individual believers to submit their works on the Faith for review before publication, neither does it relieve Spiritual Assemblies of their responsibility to protect the dignity of the Faith and uphold the proper standard of reverence in the use of its Sacred Scriptures

363. Copyright Clearance on Sacred Writings Not Necessary for Assemblies and Bahá'í Believers

"The Universal House of Justice has been concerned of late to note an apparently growing impression among Spiritual Assemblies and individual believers in many parts of the world, that they must obtain copyright clearance before they may quote from the Sacred Texts of the Faith in any publication. It has now instructed us to make it clear that the Spiritual Assemblies and individual believers are free to quote in their publications from any of the Writings of the three Central Figures of the Faith or from the writings of the beloved Guardian, whether in the original language or in translation, without obtaining clearance from the copyright holder, unless the copyright holder in the case of a translation is an individual or is a non-Bahá'í institution. It is recognized that this ruling may endanger copyrights, but we feel that this is a risk that must be taken.

"The ruling is made to ensure that the Sacred Scriptures of our Faith and the writings of the beloved Guardian may be freely used by the believers; it does not change the existing requirements for individual believers to submit their works on the Faith for review before publication, neither does it relieve Spiritual Assemblies of their responsibility to protect the dignity of the Faith and uphold the proper standard of reverence in the use of its Sacred Scriptures. Thus, if any Assembly sees that one of the friends is making use of any of the Holy Texts in an unbefitting manner, it should remonstrate with him and, if necessary, require him to stop doing so."

(From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of the United States, September 4, 1981)

September 2. On this date in 1982, the Universal House of Justice sent a letter "to the Friends gathered at the Bahá’í International Conference in Montreal" noting "Seventy years ago ‘Abdu’l‑Bahá visited Montreal, hallowing it forever."

September 2. On this date in 1982, the Universal House of Justice sent a letter "to the Friends gathered at the Bahá’í International Conference in Montreal" noting "Seventy years ago ‘Abdu’l‑Bahá visited Montreal, hallowing it forever."

The Universal House of Justice 2 September 1982

To the Friends gathered at the Bahá’í International Conference in Montreal

Dearly loved Friends,

Seventy years ago ‘Abdu’l‑Bahá visited Montreal, hallowing it forever. The visit of the beloved Master to America, the laying by Him of the cornerstone of the first Mashriqu’l-Adhkár of the West and the revelation by Him five years later of the Tablets of the Divine Plan, which invest its chief executors and their allies with spiritual primacy, constitute successive stages in the gradual disclosure of a mission whose seeds can be found in the Báb’s address to the people of the West, urging them to aid God’s Holy Cause. This mission was given specific direction through Bahá’u’lláh’s summons to the rulers of America, calling on them to heal the injuries of the oppressed and, with the “rod of the commandments” of their Lord, to bring their corrective influence to bear upon the injustices perpetrated by the tyrannical and the ungodly. ‘Abdu’l‑Bahá revealed in clearer details than those given by either the Báb or Bahá’u’lláh the nature and scope of that glorious mission. In His eternal Tablets unveiling America’s spiritual destiny the Master wrote, “The continent of America is, in the eyes of the one true God, the land wherein the splendors of His light shall be revealed, where the mysteries of His Faith shall be unveiled, where the righteous will abide and the free assemble. Therefore, every section thereof is blessed …” and, referring to Canada, He asserted that its future “is very great, and the events connected with it infinitely glorious.” Even more specifically, He expressed the “hope that in the future Montreal may become so stirred, that the melody of the Kingdom may travel to all parts of the world from that Dominion and the breaths of the Holy Spirit may spread from that center to the East and the West of America.”

After the passing of ‘Abdu’l‑Bahá and under the guidance of the Guardian the Bahá’ís of the world witnessed with awe and admiration the North American community arising as one man to champion the Administrative Order taking shape on their own soil, to embark upon the first collective teaching plan in the annals of the Faith, to lead the entire Bahá’í world in intercontinental teaching campaigns, to demonstrate with devotion their exemplary firmness in the Covenant, to extend their support and protection and relief to the oppressed followers of Bahá’u’lláh throughout the East and particularly in His native land, and to send forth valiant pioneers and traveling teachers to every continent of the globe. These marvelous and noble exertions, calling for the expenditure of resources almost beyond their means, paved the way for the achievement of glorious victories which synchronized with a series of world convulsions, signs of universal commotion and travail, and with repeated crises within the Faith. And in this day, while the blood of the martyrs of Persia is once again watering the roots of the Cause of God and when the international outlook is impenetrably and ominously dark, the Bahá’ís of North America are in the van of the embattled legions of the Cause.

Less than a score of years remain until the end of this century which the Master called “the century of light,” and He clearly foresaw that ere its termination an advanced stage would have been reached in the striving towards the political, racial, and religious unity of the peoples of the world, unfolding new horizons in scientific accomplishments, universal undertakings and world solidarity. The calls of the Master and the Guardian plainly summon the Bahá’ís of the Americas to prodigies of proclamation, of teaching and of service. The American melting pot of peoples needs the unifying power of the new Faith of God to achieve its fusion. The representative character of the Bahá’í community should therefore be reinforced through the attraction, conversion and support of an ever-growing number of new believers from the diverse elements constituting the population of that vast mainland and particularly from among Indians and Eskimos about whose future the Master wrote in such glowing terms. In the glorious freedom which enables you to proclaim, to teach and confirm, to educate and deepen yourselves and others in the verities of the Faith, you have precious opportunities of service denied to many of your fellow believers elsewhere. If your blessed communities are to lead the world spiritually, as the Master envisaged, then the Faith must strike deeper roots in your hearts, the spirit of its teachings must be exemplified in ever greater measure in your lives, and God’s Holy Cause must be taught and proclaimed with ever greater intensity. In His immortal Tablets addressed to the Bahá’ís of North America ‘Abdu’l‑Bahá assures each one of you that “whosoever arises in this day to diffuse the divine fragrances, the cohorts of the Kingdom of God shall confirm him …”

You are met in this Conference to review the progress of the Seven Year Plan, to be confirmed, galvanized and sent into action. It is not enough for the North American believers to stand at the forefront of the Bahá’í world; the scope of their exertions must be steadily widened. In the words of ‘Abdu’l‑Bahá, “The range of your future achievements still remains undisclosed. I fervently hope that in the near future the whole earth may be stirred and shaken by the results of your achievements.” “Exert yourselves; your mission is unspeakably glorious. Should success crown your enterprise, America will assuredly evolve into a centre from which waves of spiritual power will emanate …” The valiant countries of North America should in the second half of the Seven Year Plan ensure that an ever-swelling number of pioneers and traveling teachers will arise and travel to and settle in countries which need their support, however inhospitable the local conditions may be, ceaselessly endeavoring to contribute to the expansion of the teaching work and the strengthening of the foundations of the communities they are called upon to assist. They should, moreover, continue their defence of the downtrodden, open their doors to their Bahá’í brethren who are seeking refuge in their lands, provide technological expertise to communities which need it, and supply an uninterrupted flow of resources to support the ever-increasing international projects of the Faith.

In their respective homefronts the Bahá’ís of North America should intensify the drive to attract the masses to God’s Holy Cause, to provide the means for their integration into the work of the Faith, and should become standard-bearers of an embryonic Bahá’í society which is destined to gradually emerge under the influence of the integrating and civilizing forces emanating from the Source of God’s Revelation. Such noble objectives cannot be fully achieved unless and until local communities become those collective centers of unity ordained in our Writings, and every individual earnestly strives to support the structure and ensure the stability of the Administrative Edifice of the Faith.

How fitting that this Conference, and the one held for Bahá’í children on a scale unprecedented in North America, should commemorate the fiftieth anniversary of the passing of Bahíyyih Khánum, the Greatest Holy Leaf, whose love for the North American believers and whose admiration for their heroism were so deep and so sustained and whose natural fondness for children was so characteristic of Bahá’u’lláh. May each of you emulate her unswerving devotion and loyalty to the Covenant of God and her perseverance in the path of His love. We shall mark the first day of your Conference, together with the one being held concurrently in Canberra, with prayers at the Holy Shrines that all may “be assisted in … service and, like unto brilliant stars, shine in these regions with the light of … guidance.”

With loving Bahá’í greetings,

[signed: The Universal House of Justice]

September 2. On this date in 1982, the Universal House of Justice addressed a letter "to the Friends gathered in the Asian-Australasian Bahá’í Conference in Canberra" noting "These are momentous times. The institutions of the old world order are crumbling and in disarray. Materialism, greed, corruption and conflict are infecting the social order with a grave malaise from which it is helpless to extricate itself."

 

September 2. On this date in 1982, the Universal House of Justice addressed a letter "to the Friends gathered in the Asian-Australasian Bahá’í Conference in Canberra" noting "These are momentous times. The institutions of the old world order are crumbling and in disarray. Materialism, greed, corruption and conflict are infecting the social order with a grave malaise from which it is helpless to extricate itself."

The Universal House of Justice 2 September 1982

To the Friends gathered in the Asian-Australasian Bahá’í Conference in Canberra

Dearly loved Friends,

These are momentous times. The institutions of the old world order are crumbling and in disarray. Materialism, greed, corruption and conflict are infecting the social order with a grave malaise from which it is helpless to extricate itself. With every passing day it becomes more and more evident that no time must be lost in applying the remedy prescribed by Bahá’u’lláh, and it is to this task that Bahá’ís everywhere must bend their energies and commit their resources.

New conditions now present themselves, making it easier to accomplish our purpose. Galvanized by the fires of fierce opposition and nurtured by the blood of the martyrs, the forces of the Cause of Bahá’u’lláh are, at long last, emerging from obscurity. Never before in history has the Faith been the subject of such universal attention and comment. Eminent statesmen, parliamentarians, journalists, writers, educators, commentators, clergymen and other leaders of thought have raised their voices and set their pens to expressions of horror and revulsion at the persecutions of our brethren in Iran on the one hand, and to paeans of praise and admiration of the noble principles which motivate the followers of the Most Great Name on the other.

The five international conferences of the Seven Year Plan were called to commemorate the fiftieth anniversary of the passing of the Greatest Holy Leaf, to discuss anew the present condition of the Faith in a turbulent world society, to examine the great opportunities for its future growth and development, and to focus attention on the unfulfilled goals of the Plan . We are certain that the contemplation of the gathered friends on the sterling qualities which distinguished the heroic life of the Greatest Holy Leaf will help them to persevere in their noble endeavors.

This particular Conference is unique in many ways. The geographical area of concern spans over half the globe, including within its purview all the vast continent of Asia as well as the water hemisphere which comprises all of Australasia. Within the continent of Asia is the “cradle of the principal religions of mankind … above whose horizons, in modern times, the suns of two independent Revelations … have successively arisen … on whose Western extremity the Qiblih of the Bahá’í world has been definitely established …” The first Mashriqu’l-Adhkár of the Bahá’í world was erected on this continent under the direction of ‘Abdu’l‑Bahá, and now another is arising on the Indian subcontinent in the midst of the world’s largest Bahá’í community. In Australasia the Mother Temple of the Antipodes, dedicated to the Glory of God just two decades ago, looks out across the vast Pacific Ocean in whose “midmost heart” still another Mashriqu’l-Adhkár is being built on the mountain slope above Apia in the country of the first reigning monarch to embrace the Faith of Bahá’u’lláh.

The population of Asia and Australasia is well over half the world population. The area includes Asiatic U.S.S.R. and mainland China, accounting for more than one thousand million souls who are, for the most part, untouched by the Revelation of Bahá’u’lláh. Obviously present conditions in these areas call for the exercise of the utmost wisdom and circumspection. Yet this vast segment of humanity cannot be ignored.

Canberra, where you are now meeting, is at the southern pole of the spiritual axis referred to in the beloved Guardian’s last message to the Bahá’ís of Australia as “extending from the Antipodes to the northern islands of the Pacific Ocean.” Referring to the National Spiritual Assemblies at the northern and southern poles of that axis, Shoghi Effendi went on to say:

A responsibility, at once weighty and inescapable, must rest on the communities which occupy so privileged a position in so vast and turbulent an area of the globe. However great the distance that separates them; however much they differ in race, language, custom, and religion; however active the political forces which tend to keep them apart and foster racial and political antagonisms, the close and continued association of these communities in their common, their peculiar and paramount task of raising up and of consolidating the embryonic World Order of Bahá’u’lláh in those regions of the globe, is a matter of vital and urgent importance, which should receive on the part of the elected representatives of their communities, a most earnest and prayerful consideration.

These guidelines, penned a quarter of a century ago, are as valid today as when they were written, and can be taken to heart by all Bahá’í communities on either side of the axis.

We are approaching the midway point of the Seven Year Plan. As we review our accomplishments with respect to the goals of that Plan, it is essential that we fortify ourselves for the tasks ahead, and that we rededicate ourselves to that Cause for which our beloved martyrs rendered their last full measure of devotion. We can do no less!

We shall be with you in spirit during your important deliberations. Our prayers ascend at the Holy Threshold for the success of your Conference and the International Conference being held concurrently in Montreal. We shall ardently supplicate that the blessings and confirmations of Bahá’u’lláh will descend upon you and surround you wherever you go in service to His Faith.

With loving Bahá’í greetings,

[signed: The Universal House of Justice]

September 1. On this date in 1975, the Universal House of Justice wrote "Ablutions are necessary for all three Obligatory Prayers. Reciting the words specified in the medium Obligatory Prayer pertains only to that prayer, i.e., for the short and long Obligatory Prayers it would be sufficient to wash one's hands and face in preparation for each of these two prayers."

 

September 1. On this date in 1975, the Universal House of Justice wrote "Ablutions are necessary for all three Obligatory Prayers. Reciting the words specified in the medium Obligatory Prayer pertains only to that prayer, i.e., for the short and long Obligatory Prayers it would be sufficient to wash one's hands and face in preparation for each of these two prayers."

1537. Ablutions and Movements to Accompany the Recitation of the Long Obligatory Prayer

"Concerning the movements to accompany the recitations of the Long Obligatory Prayer, in response to an enquiry from the National Spiritual Assembly of the Near East, the House of Justice stated in a letter dated September 1, 1975:

'Ablutions are necessary for all three Obligatory Prayers.' 'Reciting the words specified in the medium Obligatory Prayer pertains only to that prayer, i.e., for the short and long Obligatory Prayers it would be sufficient to wash one's hands and face in preparation for each of these two prayers.'

"However, the Universal House of Justice has stated to National Spiritual Assemblies in the West that no issue should be made of this matter at the present time and since it has not been clarified and applied in detail to the western believers, they are under no obligation to go beyond the instructions given by the beloved Guardian in 'Prayers and Meditations' in which ablutions are prescribed only in connection with the medium Obligatory Prayer.

"The instruction to raise one's hands occurs once in the medium Obligatory Prayer and five times in the long Obligatory Prayer. The term used in the original Arabic for the first, second and fourth occasions in the long Prayer is the same as that used in the medium Prayer. Therefore it would be entirely correct for the worshipper, when raising his hands on these occasions during the recitation of the long Obligatory Prayer, to follow the more specific instructions given in English by the Guardian in his translation of the medium one. On the third and fifth occasions the instruction is given in the long Prayer, the words 'in supplication' are omitted. The House of Justice does not wish at this time to give any specific guidance in this connection; it leaves the matter to the discretion of the friends."

(From a letter written on behalf of the Universal House of Justice to an individual believer, April 1, 1982: Ibid.)