August 10

It seems both strange and pitiful that the Church and clergy should always, in every age, be the most bitter opponents of the very Truth they are continually admonishing their followers to be prepared to receive! They have become so violently attached to the form that the substance itself eludes them!

However, such denunciations as those your minister made publicly against you and the Bahá'í Faith can do no harm to the Cause at all; on the contrary they only serve to spread its name abroad and mark it as an independent religion. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi, 7 February 1945 to an individual believer; The Compilation of Compilations, vol. 1, Crisis and Victory)

August 8

There are many references in the Bahá’í Writings which prohibit the use of wine and other intoxicating drinks and which describe the deleterious effect of such intoxicants on the individual. In one of His Tablets, Bahá’u’lláh states:

“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 explains that the Aqdas prohibits “both light and strong drinks,” and He states that the reason for prohibiting the use of alcoholic drinks is because “alcohol leadeth the mind astray and causeth the weakening of the body.”

Shoghi Effendi, in letters written on his behalf, states that this prohibition includes not only the consumption of wine but of “everything that deranges the mind,” and he clarifies that the use of alcohol is permitted only when it constitutes part of a medical treatment which is implemented “under the advice of a competent and conscientious physician, who may have to prescribe it for the cure of some special ailment.” 

- The Universal House of Justice  (The 'Notes' section of the Kitab-i-Aqdas)

August 6

To a lesser degree this principle must of necessity apply to the country [America] which has vindicated its right to be regarded as the cradle of the World Order of Bahá’u’lláh. So great a function, so noble a role, can be regarded as no less inferior to the part played by those immortal souls who, through their sublime renunciation and unparalleled deeds, have been responsible for the birth of the Faith itself. Let not, therefore, those who are to participate so predominantly in the birth of that world civilization, which is the direct offspring of their Faith, imagine for a moment that for some mysterious purpose or by any reason of inherent excellence or special merit Bahá’u’lláh has chosen to confer upon their country and people so great and lasting a distinction. It is precisely by reason of the patent evils which, notwithstanding its other admittedly great characteristics and achievements, an excessive and binding materialism has unfortunately engendered within it that the Author of their Faith and the Center of His Covenant have singled it out to become the standard-bearer of the New World Order envisaged in their writings. It is by such means as this that Bahá’u’lláh can best demonstrate to a heedless generation His almighty power to raise up from the very midst of a people, immersed in a sea of materialism, a prey to one of the most virulent and long-standing forms of racial prejudice, and notorious for its political corruption, lawlessness and laxity in moral standards, men and women who, as time goes by, will increasingly exemplify those essential virtues of self-renunciation, of moral rectitude, of chastity, of indiscriminating fellowship, of holy discipline, and of spiritual insight that will fit them for the preponderating share they will have in calling into being that World Order and that World Civilization of which their country, no less than the entire human race, stands in desperate need. Theirs will be the duty and privilege, in their capacity first as the establishers of one of the most powerful pillars sustaining the edifice of the Universal House of Justice, and then as the champion-builders of that New World Order of which that House is to be the nucleus and forerunner, to inculcate, demonstrate, and apply those twin and sorely needed principles of Divine justice and order—principles to which the political corruption and the moral license, increasingly staining the society to which they belong, offer so sad and striking a contrast. 

-Shoghi Effendi  (‘The Advent of Divine Justice’)

August 4

The nature of the flourishing communities that the Bahá’í world is striving to raise has profound implications for the family. It is within the family that the individual is born and nurtured, and within the family that individuals begin to learn how to live together with others. The family unit is the basic building block of community, and beyond, of the entire social order. Therefore, a society fashioned to meet the requirements of the age of the maturity of the human race requires both a mature conception of family and an ability to extend the insights derived from that conception to the relationships that shape the nation and the world. “A family is a nation in miniature”, ‘Abdu’l-Bahá explains. “The conditions surrounding the family surround the nation.” Learning about a new pattern of family life is, therefore, an integral part of the effort to learn about the release of the society-building power of the Faith.

Historically, the family has taken different forms in response to the exigencies of the various stages of human social development. As society advanced, arrangements and definitions that may have been beneficial in a previous age reached their limits and were no longer suited to the next stage of human development. Expectations of parents suited to one period of history could hinder the development of their children’s abilities in another. Likewise, certain strong allegiances within kinship groups that allowed them to flourish at one stage could in a later one become obstacles to unity within wider social arrangements. And certain gender roles that characterized an early stage of human development could eventually impede the advancement of women and of society at another. Thoughts and theories of past ages must be re-evaluated, ‘Abdu’l-Bahá explains. Humanity “must now become imbued with new virtues and powers, new moral standards, new capacities.” For “the gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the requirements of its maturity.” A challenge for Bahá’í communities worldwide, then, is to examine the present practices in their societies, weigh them in light of the Teachings, weed out any undesirable tendencies, and learn to establish new patterns of family life suited to the needs of a new age. 

- The Universal House of Justice  (From a message dated 19 March 2025 to the Bahá’ís of the World; Baha’i Reference Library of the Baha’i World Center)

August 2

…the prohibition against Bahá'ís engaging in homosexual behavior is an explicit teaching of the Cause. The Universal House of Justice is authorized to change or repeal its own legislation as conditions change, thus providing Bahá'í law with an essential element of flexibility, but it cannot abrogate or change any of the laws which are explicitly laid down in the sacred Texts. It follows, then that the House of Justice has no authority to change this clear teaching on homosexual practice. 

- The Universal House of Justice  (From a letter dated 23 May 1995 written on behalf of the Universal House of Justice to the National Spiritual Assembly of the Bahá'ís of the United States; published in American Bahá'í 152; Baha’i Library Online)

July 30

As regards the meaning of the Bahá’í Covenant: The Guardian considers the existence of two forms of Covenant both of which are explicitly mentioned in the literature of the Cause. First is the Covenant that every Prophet makes with humanity or, more definitely, with His people that they will accept and follow the coming Manifestation who will be the reappearance of His reality. The second form of Covenant is such as the one Bahá’u’lláh made with His people that they should accept the Master. This is merely to establish and strengthen the succession of the series of Lights that appear after every Manifestation. Under the same category falls the Covenant the Master made with the Bahá’ís that they should accept His administration after Him. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi; ‘Directives from the Guardian’)

July 28

In the Bayán, the Báb prescribed that the deceased should be interred in a coffin made of crystal or polished stone. Shoghi Effendi, in a letter written on his behalf, explained that the significance of this provision was to show respect for the human body which “was once exalted by the immortal soul of man.”

In brief, the Bahá’í law for the burial of the dead states that it is forbidden to carry the body for more than one hour’s journey from the place of death; that the body should be wrapped in a shroud of silk or cotton, and on its finger should be placed a ring bearing the inscription “I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compassionate”; and that the coffin should be of crystal, stone or hard fine wood. A specific Prayer for the Dead is ordained, to be said before interment. As affirmed by ‘Abdu’l‑Bahá and the Guardian, this law precludes cremation of the dead. The formal prayer and the ring are meant to be used for those who have attained the age of maturity, i.e. 15 years of age (Q&A 70).

With regard to the material from which the coffin is to be made, the spirit of the law is that coffins should be of as durable a material as possible. Hence, the Universal House of Justice has explained that, in addition to the materials specified in the Aqdas, there is no objection to using the hardest wood available or concrete for the casket. For the present, the Bahá’ís are left free to make their own choices in this matter. 

- The Universal House of Justice  (The ‘Notes’ section of the Kitab-i-Aqdas)

July 26

In the Bayán, the Báb specified that the body of the deceased should be wrapped in five sheets of silk or cotton. Bahá’u’lláh confirmed this provision and added the stipulation that for “those whose means are limited a single sheet of either fabric will suffice.”

When asked whether the “five sheets” mentioned in the law referred to “five full-length shrouds” or “five cloths which were hitherto customarily used,” Bahá’u’lláh responded that the intention is the “use of five cloths” (Q&A 56).

Concerning the way in which the body should be wrapped, there is nothing in the Bahá’í Writings to define how the wrapping of the body is to be done, either when “five cloths” are used or only “a single sheet.” At present, the Bahá’ís are free to use their judgment in the matter. 

- The Universal House of Justice  (The ‘Notes’ section of the Kitab-i-Aqdas)

July 24

No machinery falling short of the standard inculcated by the Bahá’í Revelation, and at variance with the sublime pattern ordained in His teachings, which the collective efforts of mankind may yet devise can ever hope to achieve anything above or beyond that “Lesser Peace” to which the Author of our Faith has Himself alluded in His writings. “Now that ye have refused the Most Great Peace,” He, admonishing the kings and rulers of the earth, has written, “hold ye fast unto this the Lesser Peace, that haply ye may in some degree better your own condition and that of your dependents.” Expatiating on this Lesser Peace, He thus addresses in that same Tablet the rulers of the earth: “Be reconciled among yourselves, that ye may need no more armaments save in a measure to safeguard your territories and dominions… Be united, O kings of the earth, for thereby will the tempest of discord be stilled amongst you, and your peoples find rest, if ye be of them that comprehend. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice.”  

- Shoghi Effendi  (‘The Unfoldment of World Civilization’, included in ‘The World Order of Bahá’u’lláh)

July 22

The House of Justice is pleased that you are making a determined effort to resolve the problems in your marriage and that you are consulting with a professional therapist. You should feel under no obligation to continue to consult with someone in whom you have lost confidence or who you believe may cause you to act contrary to the teachings of the Faith. However, it should be understood that counselling of the type you are receiving may cause a variety of emotions to surface as a normal part of the therapy. Individuals sometimes feel close attachment to their therapist or experience other feelings which might be unsettling because they are unexpected; such emotions may simply represent a beginning of helpful change and need prove no danger to one's own moral standards. 

- The Universal House of Justice  (From a letter dated 7 September 1990 written on behalf of the Universal House of Justice to an individual believer; compilation: ‘Psychology and Knowledge of Self’, prepared by the Research Department of the Universal House of Justice, attached to a letter dated 23 October 1994 written on behalf of the Universal House of Justice to an individual believer; Baha’i Library Online)

July 20

... Shoghi Effendi hopes that you will exert all your effort to deepen your knowledge of the literature of the movement, until you become fully acquainted with its spirit and tenets. Unless you do obtain such a firm hold you will never be able to teach others and render real service to the promulgation of the Faith. Of special importance is the Book of the Íqán which explains the attitude of the Cause towards the prophets of God and their mission in the history of society. Besides this there is Some Answered Questions of the Master and the 'Dawn-Breakers' of Nabil. Every Bahá'í should master these books and be able to explain their contents to others. Besides their importance, they are interesting and most absorbing. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi to an individual believer, February 9, 1932; compilations: ‘Lights of Guidance’)

July 18

Estimating the station of the true believer He remarks: “By the sorrows which afflict the beauty of the All-Glorious! Such is the station ordained for the true believer that if to an extent smaller than a needle’s eye the glory of that station were to be unveiled to mankind, every beholder would be consumed away in his longing to attain it. For this reason it hath been decreed that in this earthly life the full measure of the glory of his own station should remain concealed from the eyes of such a believer.” “If the veil be lifted,” He similarly affirms, “and the full glory of the station of those who have turned wholly towards God, and in their love for Him renounced the world, be made manifest, the entire creation would be dumbfounded.” 

- Shoghi Effendi  (‘The Dispensation of Baha’u’llah; included in ‘The World Order of Baha’u’llah’)

July 16

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 Universal House of Justice  (From a message dated 30 March 1997 written on behalf of the Universal House of Justice to African National Spiritual Assemblies; Baha’i Library Online)

July 14

It was eventually through Arabs that civilization was introduced to the West. It was through them that the philosophy, science and culture which the old Greeks had developed found their way to Europe. The Arabs were the ablest translators and linguists of their age, and it is thanks to them that the writings of such well-known thinkers as Socrates, Plato and Aristotle were made available to the Westerners. 

- Shoghi Effendi  (From a letter dated 27 April 1936 written on behalf of Shoghi Effendi to an individual believer; compilation: ‘Socrates’, prepared by the Research Department of the Universal House of Justice, 1995; Baha’i Library Online)

July 12

The reading of the Dawn-Breakers is sure to arouse the friends to renewed zeal and added perseverance in spreading the Cause of Bahá'u'lláh. Consider to what extent the Báb and those early leaders of the Faith suffered. It was not through a blind religious zeal but because they desired to bring about for the future generations that promised era that the Faith of the Báb promised to start -- an era of peace, good-will and full realization of the spiritual significance of the life of man upon the earth. They suffered that we may be happy. They died that we may live in perfect bliss. What a sacred debt, therefore, we owe to them! How much we ought to labour to repay them for their sacrifices, and how willing and earnest we should be in consecrating our life in the path they trod! 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi to an individual believer, January 27, 1933; compilation: ‘Lights of Guidance’)

July 10

Regarding your question about the term "scientific system of healing", that phrase was first used by the beloved Guardian; subsequently the Universal House of Justice was asked whether the meaning of "scientific" might not vary from country to country. In response, the House of Justice concurred that the term "scientific" is not fixed, its connotative meanings may vary.

What the friends must try and grasp, however, is that the Bahá'í Faith at this stage in its evolution cannot place its seal of approval on any one of the plethora of healing techniques. In the rising Bahá'í society of the future, it may then be possible to make definitive judgement or to evolve practices more directly predicated on the Bahá'í Writings. However, there is at present enough development in the medical field and a wide record of experience to enable a person after reasonable investigation to choose a suitable doctor or medical institution to deal with a case of illness.

The basic instruction in the Writings to one who is ill is to find a doctor in whom confidence can be placed, to follow his advice and to put one's trust in God through prayer. Of course, no healing technique which would lead the practitioner or the patient to contradict the Laws of the Faith is acceptable. We must be careful not to fall prey to quackery or to unnecessarily endanger the lives and health of either ourselves or of the loved ones with whose welfare we have been entrusted because of an arbitrary distrust of scientific methods of healing. If one feels that one in unable to make valid distinctions, it would be well to turn to others for advice, whether to Assemblies or to individuals possessing good judgement. 

- The Universal House of Justice  (From a letter dated 10 May 1990 written on behalf of the Universal House of Justice to an individual believer; compilation: ‘Psychology and Knowledge of Self’, prepared by the Research Department of the Universal House of Justice, attached to a letter dated 23 October 1994 written on behalf of the Universal House of Justice to an individual believer; Baha’i Library Online)

July 8

Estimating the station of the true believer He [Bahá’u’lláh] remarks: “By the sorrows which afflict the beauty of the All-Glorious! Such is the station ordained for the true believer that if to an extent smaller than a needle’s eye the glory of that station were to be unveiled to mankind, every beholder would be consumed away in his longing to attain it. For this reason it hath been decreed that in this earthly life the full measure of the glory of his own station should remain concealed from the eyes of such a believer.” “If the veil be lifted,” He similarly affirms, “and the full glory of the station of those who have turned wholly towards God, and in their love for Him renounced the world, be made manifest, the entire creation would be dumbfounded.” 

- Shoghi Effendi  (‘The Dispensation of Bahá’u’lláh; included in ‘The World Order of Bahá’u’lláh’)

July 6

Electioneering is a practice foreign to the spirit of Bahá’í administration. However, it is necessary to distinguish between electioneering and those activities which should be entirely natural and normal in Bahá’í communities. Bahá’ís travel and teach the Faith, they go pioneering, they represent the Faith in relation to non-Bahá’í agencies, they serve in positions of responsibility. There is no reason why such services should be carried on anonymously. Bahá’í voters have to acquire the maturity to estimate the character and true capacities of their fellow-believers, to be able to distinguish between a person who is self-sacrificingly serving the Cause with all due modesty, and one whose activities are carried out with the primary purpose of bringing himself or herself to the attention of the friends.

Bahá’ís, nevertheless, are subject to all the pressures and standards of the prevalent culture of the society in which they live, and can only too easily be unconsciously influenced in their behavior by the accepted norms of that culture. One of our challenging tasks as Bahá’ís, however, is to establish, through our personal conduct and through the pattern of life in our communities and institutions, those cultural standards which Bahá’u’lláh wishes us to uphold. In a description of the characteristics of those who are called upon to serve in Bahá’í administrative institutions, Shoghi Effendi says:

“They should never be led to suppose that they are the central ornaments of the body of the Cause, intrinsically superior to others in capacity or merit, and sole promoters of its teachings and principles. They should approach their task with extreme humility, and endeavor, by their open-mindedness, their high sense of justice and duty, their candor, their modesty, their entire devotion to the welfare and interests of the friends, the Cause, and humanity, to win, not only the confidence and the genuine support and respect of those whom they serve, but also their esteem and real affection.” (Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í Publishing Trust, 1974), p. 64.)

As such attitudes and standards become, ever more clearly, the norm of Bahá’í society, the friends will have little difficulty in distinguishing among their fellow-believers those who are worthy of their votes.

With this understanding, the inclusion of the names of the members of the National Spiritual Assembly and of the members of its various committees in its Annual Report is natural and has been a normal practice of National Spiritual Assemblies during the lifetime of Shoghi Effendi and ever since. Likewise it is normal, in writing reports in general, to include the names of believers who have rendered particular services, even though it is not possible to mention every person who has contributed to the achievement. 

- The Universal House of Justice  (From a letter dated 18 August 1996 written on behalf of the Universal House of Justice to an individual believer; Messages from the Universal House of Justice 1986-2001)

July 4

“The whole earth,” Bahá’u’lláh, on the other hand, forecasting the bright future in store for a world now wrapt in darkness, emphatically asserts, “is now in a state of pregnancy. The day is approaching when it will have yielded its noblest fruits, when from it will have sprung forth the loftiest trees, the most enchanting blossoms, the most heavenly blessings.” “The time is approaching when every created thing will have cast its burden. Glorified be God Who hath vouchsafed this grace that encompasseth all things, whether seen or unseen!” “These great oppressions,” He, moreover, foreshadowing humanity’s golden age, has written, “are preparing it for the advent of the Most Great Justice.” This Most Great Justice is indeed the Justice upon which the structure of the Most Great Peace can alone, and must eventually, rest, while the Most Great Peace will, in turn, usher in that Most Great, that World Civilization which shall remain forever associated with Him Who beareth the Most Great Name. 

- Shoghi Effendi  (‘The Promised Day Is Come’)