March 30. On this date in 1944, Shoghi Effendi wrote "The Mormons are a people with high principles and ideals, and the step spiritually into the Cause is not as difficult for them as for many others not possessing their faith and devotion. However, the very zeal with which they serve their own Faith makes it difficult for them to grasp the greater vision of our Holy Cause."

 

March 30. On this date in 1944, Shoghi Effendi wrote "The Mormons are a people with high principles and ideals, and the step spiritually into the Cause is not as difficult for them as for many others not possessing their faith and devotion. However, the very zeal with which they serve their own Faith makes it difficult for them to grasp the greater vision of our Holy Cause."

30 March 1944

To an individual believer

Dear Bahá'í Sister:

Your letter of February 20th, enclosing that of your husband, has been received, and the Guardian has instructed me to answer it on his behalf.

He hastens to assure you that he will supplicate in the Shrines for that spiritual insight to be given to your husband which he is seeking with so much humility and sincerity.

The Mormons are a people with high principles and ideals, and the step spiritually into the Cause is not as difficult for them as for many others not possessing their faith and devotion. However, the very zeal with which they serve their own Faith makes it difficult for them to grasp the greater vision of our Holy Cause. He hopes that Mr. . . ., so obviously a devout Christian, will, through study ing the Bahá'í teachings on Christ and the prophecies in the Bible concerning His Second Coming, and through a study of the life and spirit of Bahá'u'lláh, come to see that Christ, far from being lost to Bahá'ís, is enthroned in their hearts more deeply than ever through recognizing Him in this new Manifestation.

He deeply appreciates the tireless devotion with which you are serving the Cause, and he will pray that your heart's desires may be realized and your husband feel moved, of his own free will, to join you in its service.

With warm Bahá'í love and greetings,

R. Rabbani

May the Beloved guide your steps, cheer your heart, guide your husband to embrace the truth of this Revelation, and enable you to promote its vital interests.

Your true brother,

Shoghi

March 30. On this date in 1976, the Universal House of Justice addressed a letter to the National Spiritual Assembly of Hong Kong regarding an inquiry about books by William Miller, "There should be no attempt made to destroy or remove such books from libraries."

 

March 30. On this date in 1976, the Universal House of Justice addressed a letter to the National Spiritual Assembly of Hong Kong regarding an inquiry about books by William Miller, "There should be no attempt made to destroy or remove such books from libraries."

In reply to your letter of 16 March 1976 (regarding books by William Miller) the Universal House of Justice instructs us to say that it is to be expected that books will be written against the Faith attempting to distort its teachings, to denigrate its accomplishments, to vilify its Founders and leaders and to destroy its very foundations. The friends should not be unduly exercised when these books appear and certainly no issue should be made of them. There should be no attempt made to destroy or remove such books from libraries. On the other hand there is no need at all for the friends to acquire them, and indeed, the best plan is to ignore them entirely.

(From a letter dated 30 March 1976 to the National Spiritual Assembly of Hong Kong)

March 30. On this date in 1933, Arnold Zonneveld was born in Haarlem, the Netherlands. He became a Bahá'í in 1961, and spent 22 of his next 23 years pioneering. He died on April 13, 1983 in Cochabamba, Bolivia, survived by his wife and six children.

 

March 30. On this date in 1933, Arnold Zonneveld was born in Haarlem, the Netherlands. He became a Bahá'í in 1961, and spent 22 of his next 23 years pioneering. He died on April 13, 1983 in Cochabamba, Bolivia, survived by his wife and six children.

From "In Memoriam", published in Bahá'í World, Vol. 18...

ARNOLD ZONNEVELD

1933-1983

GRIEVED LEARN PASSING ARNOLD ZONNEVELD HIS DEDICATED OUTSTANDING SERVICES PIONEER FIELD MERIT GOOD PLEASURE BLESSED BEAUTY. KINDLY CONVEY MEMBERS HIS FAMILY CONDOLENCES LOVING SYMPATHY AND ASSURANCE ARDENT PRAYERS PROGRESS HIS SOUL ABHA KINGDOM.

Universal House of Justice, 5 April 1983

Arnold Zonneveld was born in Haarlem, the Netherlands, on 30 March 1933 and died in Cochabamba, Bolivia, on 13 April 1983. This exceptional Bahá'í of Dutch background was known to a very few of his fellow Dutch believers, for barely one year of his twenty-three years of life as a Bahá'í was spent in his home country. Arnold was the example of a born pioneer: he gave up everything in order to settle in the most inhospitable places where he lived in primitive circumstances and devoted himself to the spiritual and physical well-being of his fellow man. Whether he had to endure bitter cold or terrible heat, whether alone and unmarried or responsible for a large family, Arnold understood the art of being satisfied under all conditions. We can rightly call him a true servant of God.

He was introduced to the Bahá'í Faith by Arnold van Ogtrop, and in 1961, while attending the International Summer School for Youth in Delft, the Netherlands, he met Paul Adams, the Knight of Bahá'u'lláh for Spitsbergen, and heard his account of life in that barren arctic region. Arnold decided to join Paul in Spitsbergen. He served there for three years, working as a hunter and later in coal-mines. The rigorous climate and hard working conditions affected his health and he had to leave. He returned to Germany and in 1965 married Gisela von Brunn. The following year, inspired by the talks given by Anna Grossmann at the German Summer School, they resolved to pioneer to Latin America. Bolivia seemed to offer the opportunity they sought to actively spread the teachings of Bahá'u'lláh among a receptive population. On 21 November 1966 they arrived in South America with their one-year-old son, Hilmar, and soon settled in Cochabamba.

Arnold's capacity to take up whatever work was available proved especially useful. He took on many projects — woodworking, business, agriculture, cattle breeding — and earned a wide reputation as a trustworthy and competent workman. It was not always a simple matter to earn a livelihood for his growing family and he suffered many setbacks. They received great moral and practical support from Gisela's mother, Ursula von Brunn, who joined them in Cochabamba in September 1967.

The Zonnevelds settled in the centre of the tropical jungle and savannah area, in the Department of Beni, where they located on a piece of land on the Rio Blanco and gave their home the name El Alba (Dawn). El Alba served well as a pioneer post because seven of the eight provinces of Beni can be reached by rivers, there being virtually no roads or other amenities. Equally important, there is a city in the area, Costa Marques, Brazil. There were no Western comforts which meant that basic daily needs occupied a great deal of time, a circumstance which they deeply regretted. The Zonneveld family, which eventually numbered six children, adopted the local way of life as their own. Lumber was difficult to obtain. Although he had never thought he had a talent for technical things, Arnold developed two different guide-systems for chainsaws and began to fell trees and to saw planks. The sale of quality planks became the primary source of income for the family.

Their way of life aroused admiration and astonishment on the part of the native people and visitors alike. But the Zonnevelds found no solution to the problem of how to free themselves to devote more time to the Bahá'í Faith and to projects that would improve the living conditions of the local people. It was their dearest wish to establish first a primary school and later a trade school for the region, but their appeals for others to join them in the area and lend assistance went unanswered.

Early in 1983 Arnold fell ill. After a long bout of malaria it was discovered that he had a brain tumour which had already developed beyond the stage where it could be treated. On 13 April 1983 he passed away peacefully in the presence of his wife and their two oldest children, supported by the prayers of the Bahá'ís of Cochabamba and other centres. This servant of the Cause of God devoted himself to the service of a special race of people of whom he was very fond. Often the task seemed beyond his strength. His family prays that the effort expended in Cochabamba be not lost and that the promise of success be fully realized. May we remember in our prayers the one who has passed away and also those who live after him.

Extracted from a memoir by MARIJE FIENIEG-JONKERS (Translated from the Dutch by NANCY FOLKEMA)

March 30. On this date in 1988, a Canadian Bahá’í wrote a letter to the Universal House of Justice raising "the issue of cultural diversity within the Bahá’í community" as well as "a number of questions concerning the rights of indigenous people such as the Natives of Canada."

 

March 30. On this date in 1988, a Canadian Bahá’í wrote a letter to the Universal House of Justice raising "the issue of cultural diversity within the Bahá’í community" as well as "a number of questions concerning the rights of indigenous people such as the Natives of Canada."

March 30. On this date in 1907, Ahmad Sohrab received instructions from 'Abdu'l-Bahá "that he may let the American believers know that if anyone, especially a Persian, comes to America without a Tablet of Permission no one must receive him as a Bahai; moreover, the Tablet must be in My own hand." 'Abdu'l-Bahá repeated this three or four times. No one is to go to America "without the Permission of our Lord."

 

March 30. On this date in 1907, Ahmad Sohrab received instructions from 'Abdu'l-Bahá "that he may let the American believers know that if anyone, especially a Persian, comes to America without a Tablet of Permission no one must receive him as a Bahai; moreover, the Tablet must be in My own hand." 'Abdu'l-Bahá repeated this three or four times. No one is to go to America "without the Permission of our Lord."

Manshadi writes Sohrab on 30 March 1907 about 'Abdu'l-Bahá's instructions "Write to his honor, Mirza Ahmad that he may let the American believers know that if anyone, especially a Persian, comes to America without a Tablet of Permission no one must receive him as a Bahai; moreover, the Tablet must be in My own hand." 

'Abdu'l-Bahá repeated this three or four times. No one is to go to America "without the Permission of our Lord."

Sohrab received a tablet from `Abdu'l-Bahá to the same effect a few days later. Raffie, Mazloom, and son are exempt.  Fareed is coming to America with permission. Someone plans to come and make trouble, though.

Tell New York and Chicago soon. And especially tell Mr. and Mrs. Getsinger.

March 30 On this date in 1997, the Universal House of Justice wrote a circular letter to National Spiritual Assemblies in Africa explaining the prohibition on drinking alcohol and giving guidelines on how to approach and impose administrative sanctions on someone using it flagrantly.

 

March 30 On this date in 1997, the Universal House of Justice wrote a circular letter to National Spiritual Assemblies in Africa explaining the prohibition on drinking alcohol and giving guidelines on how to approach and impose administrative sanctions on someone using it flagrantly.

Alcohol, Prohibition of by / on behalf of Universal House of Justice 1997-03-30 Dear Bahá'í Friends, Ever since the launching of the Four Year Plan, the Universal House of Justice has noted, with deep satisfaction, the manner in which Bahá'í institutions and communities of the African continent have welcomed the spirit and letter of the broad lines of activity set forth in the Plan, and have particularly taken to heart its Ridvan message for 153 B.E. to the followers of Bahá'u'lláh in Africa. As a supplement to that message, the Universal House of Justice wishes to convey the following comments to your National Spiritual Assemblies, and through you, to the body of believers in that continent.

The development of the teaching work in Africa has always been characterized by the receptiveness with which the truths of the Revelation of Bahá'u'lláh have been accepted and valued by the peoples of that vast continent, by the joy stemming from the pure hearts of the African believers as reflected in their radiant faces, and by their growing maturity in appreciating the importance of adherence to Bahá'í laws and ordinances.

One of these ordinances is the clear prohibition in the Writings of Bahá'u'lláh of the consumption of alcoholic drinks. This has been explicitly revealed in His Most Holy Book, the Kitab-i-Aqdas. He states, "It is inadmissible that man, who hath been endowed with reason, should consume that which stealeth it away. Nay, rather it behooveth him to comport himself in a manner worthy of the human station, and not in accordance with the misdeeds of every heedless and wavering soul." In other Tablets, we read from His glorious Pen, "Beware lest ye exchange the Wine of God for your own wine, for it will stupefy your minds, and turn your faces away from the Countenance of God, the All-Glorious, the Peerless, the Inaccessible. Approach it not, for it hath been forbidden unto you by the behest of God, the Exalted, the Almighty."

`Abdu'l-Bahá, adding His voice to that of the Blessed Beauty, has written, "The drinking of wine is, according to the text of the Most Holy Book, forbidden; for it is the cause of chronic diseases, weakeneth the nerves, and consumeth the mind." He has also written, "Regarding the use of liquor. according to the text of the Book of Aqdas, both light and strong drinks are prohibited." He further states, "Intellect and the faculty of comprehension are God's gifts whereby man is distinguished from other animals. Will a wise man want to lose this Light in the darkness of intoxication? No, by God!"

In answer to questions, Shoghi Effendi's elucidations, written on his behalf, provide further guidance on this subject. In these letters the habit of drinking is described as a "great misery" and a "great evil".

It was the policy of Shoghi Effendi, upheld by the House of Justice, that, in the early stages of the teaching work in countries whose people have for centuries been accustomed to the use of alcohol, the institutions should be patient and lenient, educate the friends, and allow time for them to extricate themselves from this pernicious habit before applying sanctions. This education has been an on-going process. Regretfully, however, it has been seen that in some cases, even among certain prominent believers, the friends have not freed themselves from this practice. Some may have wrongly thought that light alcoholic drinks, if taken irregularly, were permitted, without realizing the detrimental effect that their example was having on others. It is always most unfortunate when Bahá'ís of long standing, and even members of institutions at the national level, partake of alcoholic beverages, thus damaging themselves, harming the good name of the Faith in the eyes of non-Bahá'ís, and setting a bad example for the rank and file of the believers.

The Universal House of Justice feels that it is vital, for the sound development of the Cause of God in those communities where there remains any doubt among the friends as to the importance of obedience to this law, that the National Spiritual Assemblies ensure that all believers are clearly informed of it. Of course, the Assemblies should not pry into the lives of individual believers; but in the case of any Bahá'í who blatantly violates the law, he should be counselled, assisted to overcome the habit, warned repeatedly of the consequences of continued disobedience, and ultimately, if he does not respond positively, be deprived of his administrative rights.

Furthermore, in order to protect the interests of the Faith, the Universal House of Justice has decided that, henceforth, any believer who occupies a Bahá'í administrative or teaching position on the national level and is seen to be consuming alcoholic beverages, should not only be counselled but should be removed from office during the process of the correction of his failing. If he does not give up drinking, he should lose his administrative rights; if he changes his ways, and the National Assembly is satisfied that he is obeying the law, he would regain his full rights. The positions the House of Justice has in mind are those occupied by members of the National Spiritual Assembly or any committee under its aegis, whether national or regional, by Bahá'ís who serve at the national office or in the training institutes at any level, and by travelling teachers and pioneers serving under the direction of the National Assembly or its subsidiary agencies.

It is the hope of the House of Justice that such a step will give a signal to the entire community that, whatever the inherited cultural practices or tribal customs may be, every effort should be made by each conscientious believer to obey the sacred law of God which forbids the drinking of alcohol. The friends must become aware that there are certain essentials of Bahá'í conduct that they cannot continue to disregard with impunity. Continued, blatant, disobedience to this law will, in the case of any believer, lead to consideration of deprivation of his voting rights. The friends should also realize that refusing to comply with this requirement will not only harm the offender and injure his family but will certainly impede his spiritual development and lead to the cessation of the confirmations of Bahá'u'lláh -- confirmations and blessings without which his life will eventually be brought down to misery.

Love for God is best exemplified not through words, but through deeds. "Let deeds," Bahá'u'lláh says, "not words, be your adorning." By obeying His laws we demonstrate our love for Him. He has also written: "My love is My stronghold; he that entereth therein is safe and secure, and he that turneth away shall surely stray and perish."

The guideline that Shoghi Effendi gave at the outset of the Ten Year Crusade, setting forth the manner in which the Bahá'í law on the need to abstain from alcoholic drinks should be explained while teaching the Faith to the people of Africa, is as applicable today as it was in 1953 when the Guardian's secretary gave the following advice on his behalf:

The question of impressing upon the Africans who are seeking enrolment the necessity of not drinking is a delicate one. When enrolling new believers, we must be wise and gentle, and not place so many obstacles in their way that they feel it impossible to accept the Faith. On the other hand, once accorded membership in the Community of the followers of Bahá'u'lláh, it must be brought home to them that they are expected to live up to His Teachings, and to show forth the signs of a noble character in conformity with His Laws. This can often be done gradually, after the new believer is enrolled. Every effort should thus be made by the institutions of the Faith, as well as by those who are directly engaged in the expansion and consolidation work, to make conscious and determined efforts to assist the new believers to realize the grave consequences of disobedience to God's laws, and to appreciate the bounties that flow from growing spiritually under the shadow of His Holy Cause. We are to assure you of the prayers of the Universal House of Justice at the Sacred Threshold, that you may be guided in the stewardship of your community as you strive to promote the vital interests of the Faith.

With loving Bahá'í greetings, For Department of the Secretariat cc: International Teaching Centre Boards of Counsellors Counsellors in Africa

Citations for circular letter to National Spiritual Assemblies in Africa, 30 March 1997 [note: citation numbers were missing in the body of the copy of this letter I received. -J.W. ] Paragraph 3, lines 3-7 The Kitab-i-Aqdas, paragraph 119 Para graph 3, lines 8-11 From a Tablet, translated from the Arabic

Paragraph 4, lines 2-4 Quoted in The Advent of Divine Justice (Wilmette: Bahá'í Publishing Trust, 1990), p.33

Paragraph 4, lines 4-6 From a Tablet, translated from the Persian

Paragraph 4, lines 6-8 From a Tablet, translated from the Arabic

Paragraph 5, line 3 15 February 1926, to an individual believer

Paragraph 5, lines 3-4 23 February 1946, to an individual believer

Paragraph 10, line 2 Hidden Words (Persian), no. 5

Paragraph 10, lines 3-5 Hidden Words (Arabic), no. 9

Paragraph 11, lines 6-14 cf., Unfolding Destiny: The Messages from the Guardian of the Bahá'í Faith to the Bahá'í Community of the British Isles (London: Bahá'í Publishing Trust, 1981), p. 308

March 30. On this date in 1997, the Universal House of Justice's Research Department responded to concerns about the translation of an undated Tablet from 'Abdu'l-Bahá addressed to Corinne True, who had raised concerns about the exclusion of women from the Chicago House of Justice.

 

March 30. On this date in 1997, the Universal House of Justice's Research Department responded to concerns about the translation of an undated Tablet from 'Abdu'l-Bahá addressed to Corinne True, who had raised concerns about the exclusion of women from the Chicago House of Justice.

M E M O R A N D U M 

To: The Universal House of Justice
Date: 30 March 1997

From: Research Department

Translation of "`Umumi" in Tablets of `Abdu'l-Bahá

In an email message to the Universal House of Justice dated 23 March 1997, a question has been raised concerning translation. In an undated Tablet from `Abdu'l-Bahá addressed to Mrs. True (first translated into English by Dr. Ameen Farid in July 1909) the following statement has been revealed.

According to the ordinances of the Faith of God, women are the equals of men in all rights save only that of membership on the Universal House of Justice, for as hath been stated in the text of the Book, both the head and the members of the House of Justice are men. However, in all other bodies, such as the Temple Construction Committee, the Teaching Committee, the Spiritual Assembly, and in charitable and scientific associations, women share equally in all rights with men. (Revised translation from the Persian, authorized 1987)

In the above Tablet, for the title "The Universal House of Justice" the Persian words used are: "Baytu'l-`Adl-i-`Umumi". The question has been asked, whether the translation of the word "`Umumi", as "Universal", could be a mistake, since the word has the connotation of "public" or "general" in addition to its meaning as "universal". Thus, following such an argument, the reference in the above text could perhaps be not to the "Universal House of Justice" but to the Local Spiritual Assembly of Chicago.

The word "`umumi" as an adjective qualifying the title of the institution of the "House of Justice" appears three times in the Persian text of `Abdu'l-Bahá's Will and Testament.1 Shoghi Effendi's translation of this adjective is invariably "Universal" with a capital "U". The passages from the Will and Testament are as follows:2

The sacred and youthful branch, the guardian of the Cause of God as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abha Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God (page 11).

And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred (page 14). 

Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the Truth and the Purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant. By this House is meant that Universal House of Justice which is to be elected from all countries, that is from those parts in the East and West where the loved ones are to be found, after the manner of the customary elections in Western countries such as those of England (pages 19-20). 

There is no doubt whatsoever that by the term "Baytu'l-`Adl-i-`Umumi", in the above-mentioned Tablet, the institution intended, whose membership is to be of men only, is none other than "The Universal House of Justice" and not the Local Spiritual Assembly of Chicago.

Note

1. See "Alvah-i-Vasayay-i-Mubarakiy-i-Hadrat-i-`Abdu'l-Bahá" (Cairo: Mirza Abu'l-Qasim Gulistanih-Shirazi, 1924-25), pages 12, 15, and 21. 2. See "Will and Testament of Abdu'l-Bahá" Wilmette: Bahá'í Publishing Trust, 1971), pages 11, 14, and 19-20. Translation of "`Umumi" in Tablets of `Abdu'l-Bahá 30 March 1997

On March 16, 1900, the nascent Chicago Bahá'í community selected a ten-member Board of Council. Neither Ibrahim George Kheiralla nor any of his supporters were selected to serve on the Board. 

On May 15, 1901, the Chicago Bahá'ís elected a nine-man Board of Council for a term of five years. 

On May 20, 1901, the number of members on the Board of Council was raised to 12. On May 24, 1901, the name of the Chicago Board of Council was changed to the House of Justice.

One year later, on May 10, 1902, on the request of 'Abdu'l-Bahá, the all-male Chicago House of Justicechanged its name to the House of Spirituality. The body remained all-male. The Chicago House of Spirituality was complemented by the Women’s Assembly of Teaching.

On March 7, 1903, the House of Spirituality in Chicago, upon hearing from Mírzá Asadu’llah Fádil Mázandaráníof the construction of the first Bahá'í House of Worship in Ashgabat, wrote 'Abdu'l-Bahá of their decision to build a House of Worship for Chicago.

In 1909, at the first American Bahá'í National Convention in Chicago, Bahá'í Temple Unity was incorporated to hold title to the Temple property and to provide for its construction. Women are allowed to serve on this body. A constitution was framed and an Executive Board of the Bahá'í Temple Unity elected.

In 1922, on the instructions of Shoghi Effendi, Bahá'í Temple Unity was renamed the National Spiritual Assembly of the United States and Canada.

On February 25, 1902, Corinne True wrote 'Abdu’l-Baháabout the exclusion of women from the Chicago Bahá’í governing body, Chicago House of Justice, noting that "many" felt it should be a "mixed board" because "women in America stand so conspicuously for all that is highest & best in every department." In his response 'Abdu’l-Bahá stated that while "in the sight of God, the conduct of women is the same as that of men" and there was "no difference" between the sexes, nevertheless the "House of Justice" had to consist only of men and that the "reason will presently appear, even as the sun at midday." True accepted 'Abdu’l-Bahá’s ruling–which also affirmed the equality of the sexes–and poured her energy into the Chicago Bahá’í women’s organization, which 'Abdu’l-Bahá highly praised. For the next eight years Chicago had two parallel Bahá’í organizations, one confined to men, the other to women.

On November 30, 1930, Shoghi Effendi wrote "In fact Bahá’u’lláh clearly states that affairs of state as well as religious questions are to be referred to the Houses of Justice into which the Assemblies of the Bahá’ís will eventually evolve."

Regarding the question raised in your letter, Shoghi Effendi believes that for the present the Movement, whether in the East or the West, should be dissociated entirely from politics. This was the explicit injunction of ‘Abdu’l-Bahá. . . . Eventually, however, as you have rightly conceived it, the Movement will, as soon as it is fully developed and recognized, embrace both religious and political issues. In fact Bahá’u’lláh clearly states that affairs of state as well as religious questions are to be referred to the Houses of Justice into which the Assemblies of the Bahá’ís will eventually evolve."

(30 November 1930)

On October 5, 1950, Shoghi Effendi wrote that "the Assembly is a nascent House of Justice."

270. Assembly is a Nascent House of Justice--Individuals Toward Each Other Governed by Love, Unity, etc.

"...There is a tendency to mix up the functions of the Administration and try to apply it in individual relationships, which is abortive, because the Assembly is a nascent House of Justice and is supposed to administer, according to the Teachings, the affairs of the community. But individuals toward each other are governed by love, unity, forgiveness and a sin-covering eye. Once the friends grasp this they will get along much better, but they keep playing Spiritual Assembly to each other and expect the Assembly to behave like an individual...."

(From a letter written on behalf of the Guardian to an individual believer, October 5, 1950: Living the Life, p. 17)

When today's Local and National Spiritual Assemblies become local and national Houses of Justice, their membership will once again become exclusively male.

Dr. Amínu'lláh Faríd (Ameen U. Fareed) was the son of Mirza Assad Ullah Fareed (who authored The School of the Prophets) and the nephew of 'Abdu'l-Bahá's wife, Munírih Khánum. He had served as 'Abdu'l-Bahá's interpreter and had been active in promoting the Bahá'í Faith. He had also received a number of Tablets from 'Abdu'l-Bahá. 

On December 16, 1953, Shoghi Effendi sent a cablegram stating "Following the successive blows which fell with dramatic swiftness two years ago upon the ring-leaders of the fast dwindling band of old Covenant-breakers at the World Center of the Faith, God's avenging hand struck down in the last two months, Avarih, Fareed and Falah."

Fast-Dwindling Band of Covenant-Breakers

Following the successive blows which fell with dramatic swiftness two years ago upon the ring-leaders of the fast dwindling band of old Covenant-breakers at the World Center of the Faith, God's avenging hand struck down in the last two months, Avarih, Fareed and Falah, within the cradle of the Faith, North America and Turkey, who demonstrated varying degrees, in the course of over thirty years, of faithlessness to 'Abdu'l-Bahá. 

The first of the above named will be condemned by posterity as being the most shameless, vicious, relentless apostate in the annals of the Faith, who, through ceaseless vitriolic attacks in recorded voluminous writings and close alliance with its traditional enemies, assiduously schemed to blacken its name and subvert the foundations of its institutions.

The second, history will recognize as one of the most perfidious among the kinsmen of the interpreters of the Center of the Covenant, who, driven by ungovernable cupidity, committed acts causing agonies of grief and distress to the beloved Master and culminating in open association with breakers of Bahá'u'lláh's Covenant in the Holy Land.

The third will be chiefly remembered by the pride, obstinacy and insatiable ambition impelling him to violate the spiritual and administrative precepts of the Faith.

All three, however blinded by perversity, could not have failed to perceive, as their infamous careers approached their end, the futility of their opposition and measure their own loss by the degree of progress and consolidation of the triumphant administrative order so magnificently celebrated in the course of the festivities of the recently concluded Holy Year.