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."
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 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 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.
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.
cc: International Teaching Centre
Boards of Counsellors
Counsellors in Africa
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.
It is in reply to this letter that 'Abdu'l-Bahá wrote to her his (now famous) Tablet about the House of Justice being confined to men and assuring her that the wisdom of this would become known "as the sun at noonday" in the future.
The letter follows. It is dated February 25, 1902 (Document No. 11137 in the International Bahá'í Archives):
There has existed a difference of opinion in our Assembly [that is, the Chicago Bahá'í community] as to how it should be governed. Every believer desires to carry out the Commands of the Blessed Perfection [Bahá'u'lláh] but we want to know from our Lord himself [that is, 'Abdu'l-Bahá] what these Commands are, as they are written in Arabic and we do not know Arabic. Will Our Lord write me direct from Acca and not have it go through any Interpreter in America and thus grant me the Authority to say the Master says thus & so, for he has written it to me . . . Many in our Assembly feel that the Governing Board in Chicago should be a mixed Board of both men & women. Woman in America stands so conspicuously for all that is highest & best in every department and for that reason it is contended the affairs should be in the hands of both sexes. . . .Anyway, these are the relevant paragraphs. There is no doubt about Corinne True's question. And it seems to me that there is also no doubt that 'Abdu'l-Bahá's answer was intended to apply to the Governing Board of Chicago. It was certainly understood that way at the time, even by True herself. From an historical point of view, that point at least is virtually undeniable...
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
March 30. On this date in 1937, after his marriage to Mary Maxwell, Shoghi Effendi cabled "Institution of Guardianship, head cornerstone of the Administrative Order of the Cause of Bahá'u'lláh, already ennobled through its organic connection with the Persons of Twin Founders of the Bahá'í Faith, is now further reinforced through direct association with West and particularly with the American believers, whose spiritual destiny is to usher in the World Order of Bahá'u'lláh. For my part I desire to congratulate community of American believers on acquisition of tie vitally binding them to so weighty an organ of their Faith."
INSTITUTION OF GUARDIANSHIP NOW FURTHER REINFORCED
Deeply moved by your message. Institution of Guardianship, head cornerstone of the Administrative Order of the Cause of Bahá'u'lláh, already ennobled through its organic connection with the Persons of Twin Founders of the Bahá'í Faith, is now further reinforced through direct association with West and particularly with the American believers, whose spiritual destiny is to usher in the World Order of Bahá'u'lláh. For my part I desire to congratulate community of American believers on acquisition of tie vitally binding them to so weighty an organ of their Faith.
March 30. On this date in 1997, an individual asked the Universal House of Justice about a possible a reference in the Kitab-i-Aqdas to the possible end of the Guardianship, and "the authority of the Hands to expel Covenant-breakers at a time when there was no Guardian alive."
The Universal House of Justice has received your two emails of 27 and 30 March 1997 . . . It has instructed us to send you the following reply.
With regard to your question relating to the provisions of Paragraph 42 of the Kitab-i-Aqdas and your understanding of notes 66 and 67, we are asked to stress that the notes should not be extrapolated beyond their obvious meaning. Paragraph 42 does not explicitly refer to the office of successorship in the Faith; it deals specifically with the authority for the disposition of endowments. It has implications for the successorship inasmuch as it envisages the possibility of a break in the line of Aghsan before the election of the Universal House of Justice, and provides that, in such an eventuality, the matter of endowments should be referred to those "who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet...".
Note 67 points to the events which actually took place following the passing of Shoghi Effendi before the election of the Universal House of Justice, inasmuch as, during that period, the affairs of the Cause were directed by the Hands of the Cause of God who have neither interpretative nor legislative authority and, indeed, "speak not except by His leave and judge not save in accordance with what God hath decreed...".
As to the authority of the Hands of the Cause to assume the direction of the Faith following Shoghi Effendi's passing, the following points should be noted.
The letter which you quote, written on behalf of the Guardian on 31 March 1949, some two years before the formal appointment of the Hands of the Cause, stated that "The Hands of the Cause will have executive authority in so far as they carry out the work of the Guardian." On 4 June 1957, some six years after the appointment of the first contingent of Hands of the Cause, and but four months before his passing, the Guardian referred to the "TWIN FUNCTIONS PROTECTING PROPAGATING FAITH BAHA'U'LLAH" invested in the Institution of the Hands of the Cause by "VIRTUE AUTHORITY CONFERRED TESTAMENT CENTRE COVENANT", and stated: "TO ITS NEWLY ASSUMED RESPONSIBILITY ASSIST NATIONAL SPIRITUAL ASSEMBLIES BAHA'I WORLD SPECIFIC PURPOSE EFFECTIVELY PROSECUTING WORLD SPIRITUAL CRUSADE PRIMARY OBLIGATION WATCH OVER ENSURE PROTECTION BAHA'I WORLD COMMUNITY IN CLOSE COLLABORATION THESE SAME NATIONAL ASSEMBLIES NOW ADDED."
Although the authority to expel Covenant-breakers had been conferred upon the Hands of the Cause in the Will and Testament, the Guardian had reserved the exercise of this authority to himself during his lifetime. In his last message to the Bahá'í world in October 1957, when he appointed the last contingent of Hands, he characterized them as "the Chief Stewards of Bahá'u'lláh's embryonic World Commonwealth, who have been invested by the unerring Pen of the Centre of His Covenant with the dual function of guarding over the security, and of ensuring the propagation, of His Father's Faith." He referred further to "their sacred responsibility as protectors of the Faith", designating them "high-ranking officers of a fast evolving world Administrative Order" and members of "one of the cardinal and pivotal institutions" of the Faith.
Equipped with such powers, and having been elevated to such a high position, the Hands of the Cause concluded that, among all the then existing institutions of the Faith, it was upon them, as Chief Stewards, that the responsibility for directing the affairs of the Cause rested pending the election of the Universal House of Justice.
The body of the Hands of the Cause, at their first conclave, constituted a group of nine Hands to act as an executive nucleus and "conduct and protect the affairs of the Faith from its World Centre" [The Ministry of the Custodians, p. 39.] and "carry on from this Centre the provisions of the World Bahá'í Crusade".[The Ministry of the Custodians, p. 31.] These nine Hands were designated "The Custodians of the Bahá'í Faith" and, following legal advice, they immediately asked the twenty-six National Spiritual Assemblies operating at that time throughout the Bahá'í world to pass resolutions confirming their support of the Custodians, and to send letters to the World Centre pledging their allegiance. The text of the letters received are all published on pages 41 to 50 of The Ministry of the Custodians.
It was on such a strong foundation of doctrinal and legal authority that the Hands of the Cause, and the nucleus of nine Custodians in the Holy Land, could bring the World Crusade of the beloved Guardian to its consummation, protect the Faith from the divisive effects of Mason Remey's unfounded claim to the Guardianship, and call for the election of the Universal House of Justice in 1963.
Another question concerns the authority of the Hands to expel Covenant-breakers at a time when there was no Guardian alive and, more particularly, to expel Mason Remey from among their own ranks. The House of Justice feels that the above survey of events which transpired after the passing of Shoghi Effendi will assist in clarifying the position in which the Hands found themselves at the time of Mason Remey's disclosure of his claim. Looking at the situation purely in terms of the wording of the Master's Will and Shoghi Effendi's messages, it is evident that the Will gives the Hands the authority to expel those who "oppose and protest" against the Guardian and, by implication, those who "disobey" him and "seek division". The Hands of the Cause concluded that the very advancing of a claim to the Guardianship in conflict with the spirit and letter of the terms of the Will was a repudiation of the terms of a sacred document, the very charter on which the institution of the Guardianship rested.
The objection raised by the Hand of the Cause Hasan Balyuzi, in his cable of 12 May 1960 and his letter of 15 May, should be read in its proper context. This objection was in response to the recommendation made by his fellow-Hand, Abu'l-Qasim Faizi, supported by Dr. Ugo Giachery, that the Hands of the Cause in the Holy Land immediately expel three members of the National Assembly of France for supporting and disseminating Mason Remey's claim, at a time when Mason Remey himself had not yet been declared a Covenant-breaker, and when the Hands still hoped that his action was the result of a mental aberration. The view of Mr. Balyuzi was supported by Dr. Adelbert Muhlschlegel. During the months of April and May, messages were still being received from the National Spiritual Assemblies around the world, rejecting Remey's claim and reaffirming their support of the Hands of the Cause. Mason Remey for his part compounded his offence by continuing to circulate his claims to the Bahá'ís, calling upon them to withdraw their support from the Hands, whom he stigmatized as Covenant-breakers, and to cease pursuing the goals of the Ten Year Crusade. On 7 July 1960, by which time the full gravity of the matter had been clearly established, the Custodians wrote to their fellow-Hands throughout the world, outlining the situation, recalling the authority given to the Custodians by the Hands as a body to expel Covenant-breakers, commenting that at that time the possibility of Covenant-breaking by one of the Hands themselves had not been contemplated, and asking the Hands as a body to decide whether they supported the recommendation for the immediate expulsion of Remey, or wished this whole question to be postponed until the holding of the Conclave in October.
The response of the Hands was announced to the Bahá'í world in the cable of 26 July 1960: "ENTIRE BODY HANDS OBEDIENT PROVISIONS WILL TESTAMENT CENTRE COVENANT COMMUNICATIONS BELOVED GUARDIAN ENJOINING THEM PROTECT HOLY CAUSE ATTACKS ENEMIES WITHIN WITHOUT ANNOUNCE BAHA'I WORLD MASON REMEY COVENANT BREAKER EXPELLED FAITH...."
The hesitation of the Hands to expel Mason Remey, and the objections to precipitate action raised by Mr. Balyuzi and Dr. Muhlschlegel, should not be taken as lack of confidence in the Hands' authority to expel Covenant-breakers, but as a further evidence of the continual care exercised by the Hands not to overstep the bounds of their authority in any individual instance.
Mason Remey's subsequent acts showed the extent to which he would go in challenging the actions of Shoghi Effendi. For example, in a general letter of 12 November 1966 published in December 1966 he announced:
The first Guardian of the Faith so construed the Master 'Abdu'l- Baha's Will and Testament that he formed his Administration upon the Babi Faith and not upon the Bahá'í Faith.In another general 1etter dated 31 January 1967 he referred to "violations of the Faith that were made unwittingly by Shoghi Effendi".This mistake has caused so much confusion and misunderstanding and trouble that the only thing for the second Guardian to do, to set matters aright, is to discard all which Shoghi Effendi did and to institute a New Faith which shall be the Orthodox Faith of Bahá'u'lláh under the Holy Name of ABHA in order to carry out the conditions that will lead to the establishment of the TRUE Bahá'í Faith (of Bahá'u'lláh) which Faith has not yet been established in the world.
Subsequent developments are noted in a statement entitled "Mason Remey and those who followed him", of which we enclose a copy. . .
Enclosure, "Mason Remey and those who followed him" [online at uhj_mason_remey_followers].
