December 31

“I sat spellbound by His utterance, oblivious of time and of those who awaited me,” he [Mulla Husayn] himself has testified, after describing the nature of the questions he had put to his Host and the conclusive replies he had received from Him, replies which had established beyond the shadow of a doubt the validity of His claim to be the promised Qá’im. “Suddenly the call of the Mu’adhdhin, summoning the faithful to their morning prayer, awakened me from the state of ecstasy into which I seemed to have fallen. All the delights, all the ineffable glories, which the Almighty has recounted in His Book as the priceless possessions of the people of Paradise—these I seemed to be experiencing that night. Methinks I was in a place of which it could be truly said: ‘Therein no toil shall reach us, and therein no weariness shall touch us;’ ‘no vain discourse shall they hear therein, nor any falsehood, but only the cry, “Peace! Peace!”’; ‘their cry therein shall be, “Glory to Thee, O God!” and their salutation therein, “Peace!”, and the close of their cry, “Praise be to God, Lord of all creatures!”’ Sleep had departed from me that night. I was enthralled by the music of that voice which rose and fell as He chanted; now swelling forth as He revealed verses of the Qayyúmu’l-Asmá, again acquiring ethereal, subtle harmonies as He uttered the prayers He was revealing. At the end of each invocation, He would repeat this verse: ‘Far from the glory of thy Lord, the All-Glorious, be that which His creatures affirm of Him! And peace be upon His Messengers! And praise be to God, the Lord of all beings!’” 

(Shoghi Effendi, ‘God Passes By’)

December 30

O thou servant of the One true God! In this universal dispensation man's wondrous craftsmanship is reckoned as worship of the Resplendent Beauty.

Consider what a bounty and blessing it is that craftsmanship is regarded as worship. In former times, it was believed that such skills were tantamount to ignorance, if not a misfortune, hindering man from drawing nigh unto God. Now consider how His infinite bestowals and abundant favours have changed hell-fire into blissful paradise, and a heap of dark dust into a luminous garden.

It behoveth the craftsmen of the world at each moment to offer a thousand tokens of gratitude at the Sacred Threshold, and to exert their highest endeavour and diligently pursue their professions so that their efforts may produce that which will manifest the greatest beauty and perfection before the eyes of all men.

(‘Adu’l-Baha, ‘Selections from the Writings of `Abdu'l-Bahá’; The Compilation of Compilations, Vol. I, The Arts and Crafts)

December 29

The willing tools who prostituted their high office for the accomplishment of the enemy’s designs [against the Báb] were no less than the sovereigns of the Qájár dynasty, first, the bigoted, the sickly, the vacillating Muhammad Sháh, who at the last moment cancelled the Báb’s imminent visit to the capital, and, second, the youthful and inexperienced Násiri’d-Dín Sháh, who gave his ready assent to the sentence of his Captive’s death. The arch villains who joined hands with the prime movers of so wicked a conspiracy were the two grand vizirs, Hájí Mírzá Aqásí, the idolized tutor of Muhammad Sháh, a vulgar, false-hearted and fickle-minded schemer, and the arbitrary, bloodthirsty, reckless Amír-Nizám, Mírzá Taqí Khán, the first of whom exiled the Báb to the mountain fastnesses of Ádhirbayján, and the latter decreed His death in Tabríz. Their accomplice in these and other heinous crimes was a government bolstered up by a flock of idle, parasitical princelings and governors, corrupt, incompetent, tenaciously holding to their ill-gotten privileges, and utterly subservient to a notoriously degraded clerical order. 

(Shoghi Effendi, ‘God Passes By’)

December 28

The supreme necessity, and the urgent need of the Cause of God at present, is the unity of the friends, and their sustained and wholehearted co-operation in their task of spreading the Divine Teachings throughout the world. It is the sacred duty of all believers to have implicit confidence in, and support heartily, every decision passed by their Spiritual Assemblies, whether local or central … This is surely the foundation which must be firmly laid in the hearts of all believers the world over, for upon this only can any constructive and permanent service be achieved, and the edifice of the Beloved’s last instructions, as revealed in His Will and Testament, be raised and established.” 

(Shoghi Effendi, excerpt from a letter dated 17 February 1923 to the Baha’is of London, Manchester and Bournemouth)

December 27

The passion of Jesus Christ, and indeed His whole public ministry, alone offer a parallel to the Mission and death of the Báb, a parallel which no student of comparative religion can fail to perceive or ignore. In the youthfulness and meekness of the Inaugurator of the Bábí Dispensation; in the extreme brevity and turbulence of His public ministry; in the dramatic swiftness with which that ministry moved towards its climax; in the apostolic order which He instituted, and the primacy which He conferred on one of its members; in the boldness of His challenge to the time-honored conventions, rites and laws which had been woven into the fabric of the religion He Himself had been born into; in the rôle which an officially recognized and firmly entrenched religious hierarchy played as chief instigator of the outrages which He was made to suffer; in the indignities heaped upon Him; in the suddenness of His arrest; in the interrogation to which He was subjected; in the derision poured, and the scourging inflicted, upon Him; in the public affront He sustained; and, finally, in His ignominious suspension before the gaze of a hostile multitude—in all these we cannot fail to discern a remarkable similarity to the distinguishing features of the career of Jesus Christ. 

(Shoghi Effendi, ‘God Passes By’)

December 26

The disciples of Christ taught His Faith with the language of the Kingdom. That language conformeth to all languages, for it consisteth of celestial meanings and divine mysteries. For the one who becometh conversant with that language the realities and secrets of creation stand unveiled before him. Divine truths are common to all languages. The Holy Spirit, therefore, taught the disciples the language of the Kingdom, and they thus were able to converse with the people of all nations. Whenever they spoke to those of other nations of the world, it was as if they conversed in their tongues. The well-known and outstanding languages of the world number about a thousand. It was necessary for the disciples to have written the Gospels in at least one of the languages of other nations. Thus, as it is known, the Gospels were written only in Hebrew and Greek, and not even in the language of the Romans, although it was at the time the official language. As the disciples were not well-versed in it, the Gospels were not written in that language. 

(‘Abdu’l-Baha, from a Tablet; compilation: Extracts from the Baha’i Writings and from letters of the Guardian and the Universal House of Justice on the Old and New Testaments included in a memorandum from the Research Department of the Universal House of Justice on ‘The Resurrection of Christ’, dated 14 September 1987)

December 25

Know ye that the Torah is that which was revealed in the Tablets to Moses, may peace be upon Him, or that to which He was bidden. But the stories are historical narratives and were written after Moses, may peace be upon Him. 

(‘Abdu’l-Baha, Extracts from the Baha’i Writings and from letters of the Guardian and the Universal House of Justice on the Old and New Testaments; Memorandum from the Research Department of the Universal House of Justice on ‘The Resurrection of Christ’, dated 14 September 1987)

December 24

Know thou that the distinction between male and female is an exigency of the physical world and hath no connection with the spirit; for the spirit and the world of the spirit are sanctified above such exigencies, and wholly beyond the reach of such changes as befall the physical body in the contingent world. 

(‘Abdu’l-Baha, from a Tablet included in a memorandum from the Research Department of the Universal House of Justice dated February 23, 1992) 

December 23

An important distinction, however is drawn between association with other movements and actual membership. In general Bahá'ís are encouraged to collaborate with all others who are working towards the same goals as the Faith. Bahá'ís are not permitted, however, to be members of certain secret societies, of the religious organizations of other Faiths, of political organizations or, of course, of organizations whose goals are in conflict with the Bahá'í principles. For example, Bahá'ís would gladly work together with Christians in humanitarian activities, but a Bahá'í, believing in Bahá'u'lláh, cannot be a member of a Christian church which believes that Christ has not yet returned. 

(From a letter dated February 14, 1993 written on behalf of the Universal House of Justice to an individual believer)

December 22

Briefly stated the Bahá'í conception of sex is based on the belief that chastity should be strictly practiced by both sexes, not only because it is in itself highly commendable ethically, but also due to its being the only way to a happy and successful marital life. Sex relationships of any form, outside marriage, are not permissible therefore, and whoso violates this rule will not only be responsible to God, but will incur the necessary punishment from society. 

(From a letter dated 5 September 1938 written on behalf of Shoghi Effendi to an individual believer; The Compilation of Compilations, vol. I, A Chase and Holy Life)

December 21

And, now that this all-important Work may suffer no neglect, but rather function vigorously and continuously in every part of the Bahá’í world; that the unity of the Cause of Bahá’u’lláh may remain secure and inviolate, it is of the utmost importance that in accordance with the explicit text of the Kitáb-i-Aqdas, the Most Holy Book, in every locality, be it city or hamlet, where the number of adult (21 years and above) declared believers exceeds nine, a local “Spiritual Assembly” be forthwith established. To it all local matters pertaining to the Cause must be directly and immediately referred for full consultation and decision. The importance, nay the absolute necessity of these local Assemblies is manifest when we realize that in the days to come they will evolve into the local Houses of Justice, and at present provide the firm foundation on which the structure of the Master’s Will is to be reared in future. 

(Shoghi Effendi, excerpt from a letter dated March 12, 1923, to the Baha’is throughout America, Great Britain, Germany, France, Switzerland, Italy, Japan and Australasia; ‘Baha’i Administration’)

December 20

A number of authors express the view that religions which stress the maleness of the Supreme Being tend to deify the masculine principle and see it as the only source of legitimate authority. It is important, therefore, to appreciate the Bahá'í perspective on the nature of God. To assist ... in her study of this subject, we attach a brief compilation on this subject, from which a number of points can be drawn:

- From the Bahá'í perspective, the "Essence" of God is "unknowable".

- The "Reality of Divinity ... is invisible, incomprehensible, inaccessible, a pure essence which cannot be described ..."

- God is "exalted beyond every human attribute, such as corporeal existence..."

- "God is never flesh". The Godhead has no physical form and does not in any way resemble a human being, male or female.

- The "attributes" of the Manifestations of God are the means by which the "Divine characteristics and perfections" of God are made known to humanity. 

(From a memorandum by the Research Department of the Universal House of Justice dated February 23, 1992)

December 19

As you point out, Amnesty International, from its own viewpoint, is a non- political organization; however, its definition of "politics" is different from that used in the context of Bahá'í teachings. In addition, Amnesty International states that it is opposed to the death penalty in all cases and without reservation, while the law of Bahá'u'lláh expressed in the Kitab-i-Aqdas is that the death penalty is applicable for murder and arson under certain circumstances.

Even though it is not appropriate for Bahá'ís to become members of Amnesty International, its humanitarian aspects make it possible for Bahá'ís to have friendly relationships with the organization. Thus, Bahá'ís are encouraged to feel free to collaborate as individuals in certain Amnesty International's projects, while retaining the right to abstain from participation in actions which could conflict with Bahá'í principles. 

(From a letter February 14, 1993 written on behalf of the Universal House of Justice to an individual believer)

December 18

When a person who has been deprived of his administrative rights applies for reinstatement, various factors have to be considered by your National Spiritual Assembly before reaching any decision. The person should express regret for the action which has resulted in sanctions being imposed on him. An admission of guilt may be perceived as a sign of true repentance. Although there is no way to be absolutely sure of the feelings of the believer, the House of Justice suggests that one can judge to a certain extent the believer's sincerity by his outward expression of repentance i.e. the actions of the believer during the period he has been under sanction. In other words, if your National Assembly is convinced that during this period the person has not done anything to harm the Faith, has made evident his profound regret at the action he performed, and provided that other factors in his case do not indicate anything to the contrary, you may recommend to the House of Justice that the individual be reinstated. 

(From a letter dated 3 July 1985 written on behalf of the Universal House of Justice to a National Spiritual Assembly)

December 17

This has come to pass. The powers of earth cannot withstand the privileges and bestowals which God has ordained for this great and glorious century. It is a need and exigency of the time.... Let this century be the sun of previous centuries, the effulgences of which shall last forever, so that in times to come they shall glorify the twentieth century, saying the twentieth century was the century of lights, the twentieth century was the century of life, the twentieth century was the century of international peace, the twentieth century was the century of divine bestowals, and the twentieth century has left traces which shall last forever. 

(‘Abdu’l-Baha, from a talk, ’The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’; The Compilation of Compilations, Vol. II, Peace)

December 16

Rest you assured that the breathings of the Holy Spirit will loosen your tongue. Speak, therefore; speak out with great courage at every meeting. When you are about to begin your address, turn first to Bahá'u'lláh and ask for the confirmations of the Holy Spirit, then open your lips and say whatever is suggested to your heart; this, however, with the utmost courage, dignity and conviction. It is my hope that from day to day your gatherings will grow and flourish, and that those who are seeking after truth will hearken therein to reasoned arguments and conclusive proofs. I am with you heart and soul at every meeting; be sure of this.

Hold you the Nineteen Day Feasts with utmost dignity.

(‘Abdu'l-Bahá, from unpublished Tablet; compilation ‘Baha’i Meetings’, prepared by the Research Department of the Universal House of Justice)

December 15

One is entirely free to accept or reject the system of belief Baha'u'llah teaches. The Baha'i Faith is a religion which believes ardently in freedom of spiritual choice. No one is -- or can ever be -- compelled to be a Baha'i, nor does any discredit attach to one who, having decided, for whatever reason, that he or she cannot continue to accept the Teachings, may decide to renounce them. What one cannot properly do is to behave in a way that undermines the unity of the Baha'i community, by challenging the institutional authority that is an integral part of the Faith one professes to have accepted. 

(From a letter dated July 25, 1997 written on behalf of the Universal House of Justice to an individual believer)

December 14

The Guardian would strongly urge each and every member of the National Spiritual Assembly to carefully peruse, and to quietly ponder upon the outer meaning and upon the inner spirit as well, of all his communications on the subject of the origin, nature and present-day functioning of the administrative order of the Faith. A compilation of these letters has been lately published in the States under the title 'Bahá'í Administration', and a complete knowledge of that book seems to be quite essential to the right handling of the administrative problems facing your National Spiritual Assembly at present. 

(From a letter dated 9 May 1934 to a National Spiritual Assembly; compilation: ‘Studying the Writings of Shoghi Effendi, prepared by the Research Department of the Universal House of Justice, November 1988)

December 13

...and when thou passest by a field in which crops, flowers, blossoms and vegetables are blended in harmony, it is evident that the field or the flower bed hath been brought into existence and hath been arranged by an experienced farmer. And, when thou observest plants that are scattered, disordered and disarranged, it is clear they have been deprived of the skillful touch of an experienced farmer, and that they are naught but wild weeds. 

(‘Abdu’l-Baha, from a Tablet, compilation on ‘Agriculture and Rural Life’, prepared by the Research Department of the Universal House of Justice)

December 12

Concerning the institution of the Guardianship and its true position in the Administrative Order of the Cause, the Guardian would urge you to make a careful study of the subject in his last general letter addressed to the West and published under the title of 'The Dispensation of Bahá'u'lláh'. In the last part of this important treatise you will find an adequate and authoritative analysis of the origins, nature and function of that institution, and of its unique significance in the World Order of Bahá'u'lláh. You should also recommend your fellow-believers to better acquaint themselves with the contents of that same letter, so that their vision of the Cause and their understanding of its present-day administration may acquire in strength and in depth. 

(From a letter dated 2 May 1934 to an individual believer; compilation: ‘Studying the Writings of Shoghi Effendi, prepared by the Research Department of the Universal House of Justice, November 1988)

December 11

The aim of any Spiritual Assembly should be to develop a warm and loving relationship with the believers in its community, so that it can most effectively nurture and encourage them in the acquisition of a deeper understanding of the teachings, and can assist them to follow the Bahá'í principles in their personal conduct. The Assembly should aspire to being regarded by the members of the community as a loving parent, wise in its understanding of the varying degrees of maturity of those entrusted to its care, compassionate in dealing with the problems which arise as a result of any shortcomings, ever prepared to guide them to the correct path, and very patient as they strive to effect the necessary changes in their behaviour. Such an approach is far removed from the harshly judgemental and punitive approach which so often characterizes the administration of law in the wider society. The Bahá'í application of justice, firmly rooted in spiritual principle and animated by the desire to foster the spiritual development of the members of the community, will increasingly be seen as a distinctive and highly attractive feature of the Revelation of Bahá'u'lláh. 

(From a letter dated 9 December 1991 written on behalf of the Universal House of Justice to a National Spiritual Assembly)

December 10

Regarding the overall purpose and function of the Haziratu'l-Quds, we attach a selection of extracts from the writings of the Guardian and from letters written on his behalf and on behalf of the Universal House of Justice. In the first extract, from "God Passes By", the beloved Guardian links the institution of the Haziratu'l-Quds to that of the Mashriqu'l-Adhkar and names several component parts that will comprise the Haziratu'l-Quds of the future, whether local or national. It will, he states, "be increasingly regarded as the focus of all Bahá'í administrative activity, and symbolize, in a befitting manner, the ideal of service animating the Bahá'í community in its relation alike to the Faith and to mankind in general". Succeeding extracts suggest that the process towards fulfilling Shoghi Effendi's vision of the Haziratu'l-Quds will be evolutionary (Extracts 5, 14, 17), and that the evolving institution has three main functions:

•             to provide an efficient administrative centre (Extracts 3, 4, 8, 12, 14, 17);

•             to be the centre of Bahá'í social activities and of the "greatest unity and loving co-operation among the friends" (Extracts 3, 7, 10, 11, 13, 14, 15); and

•             to facilitate the spread of the Faith by enhancing its prestige, and acting as a "magnet for attracting the public" and a "rallying-centre" for teaching activities (Extracts 3, 4, 6, 9, 10, 11, 13, 15, 16).

(Memorandum from the Research Department of the Universal House of Justice dated October 1997)

[1] The number refer to a compilation entitled ‘The Haziratu'l-Quds: Uses and Functions’, prepared by the Research center of the Universal House of Justice 

December 9

Concerning the general letter ['The Goal of a New World Order', 28 November 1931] he has sent lately to the Western friends, to which you refer in your letter: Shoghi Effendi thinks that the friends should spread the message it conveys to the public. It should undoubtedly be done in a very judicious way lest the people think that we have entered the arena of politics with rather drastic programs of reform. But we should at the same time show the lead that the teachings take towards the realization of the international ideal. The primary importance of the Cause among the existing religions of the world is that, whereas the others have no coherent program upon which they are united, the Movement is rich with the very spirit and teachings the world needs for solving its present international problems. It is a wonderful chance for the Cause to absorb the interest of the intelligent elements in the public. 

(From a letter dated 14 January 1932 written on behalf of Shoghi Effendi to an individual believer; compilation: ‘Studying the Writings of Shoghi Effendi, prepared by the Research Department of the Universal House of Justice, November 1988)

December 8

The means by which Baha'u'llah has chosen to preserve the unity of Baha'i society is the institutions established in the Covenant which He made with those who accept Him. His Writings make it indisputably clear that the spiritual and social teachings thus set forth cannot be separated from the institutional means their Author has provided for their promotion. Particularly is this true of the interpretive functions with which the Guardianship has been endowed and the ultimate decision-making power invested in the Universal House of Justice, both of which are assured of unfailing Divine guidance. 

(From a letter dated July 25, 1997 written on behalf of the Universal House of Justice to an individual believer)

December 7

Each Local Spiritual Assembly should become the heart and nerve center of its community. The Assemblies should be so educated and equipped with guidance from you that they become pillars of strength for the believers, and sources of knowledge and guidance. The Local Assemblies should neither be like private agents prying into the lives of the believers and seeking out their personal problems, nor should they condone glaring disregard of the Holy Laws. Whenever it becomes known that one of the believers is flagrantly disobeying the Teachings of the Faith, whether spiritual, ethical, moral or administrative, the Assemblies should not allow such a situation to become a source of backbiting among the friends or deteriorate into either the loss of the dignity of the Teachings in the eyes of the Bahá’ís and non-Bahá’ís, or the eventual inactivity of the believers, as you have observed. The Assemblies, with the encouragement and under the continuous guidance of your National Assembly, should, in the name of protecting the interests of the Faith, themselves initiate action for the solution of the problem, and handle it with love, wisdom and firmness.

(Letter from the Universal House of Justice, dated November 12, 1965, to a National Spiritual Assembly) 

December 6

Irreconcilable antipathy arising between the parties to a marriage is not merely a lack of love for one's spouse but an antipathy which cannot be resolved. It is for the Spiritual Assembly to decide whether this condition exists before it sets the date for the beginning of the year of waiting, and this it may do on the application of one of the parties. It is not affected by the other party's not wishing to apply for a divorce.

The date for the beginning of the year of waiting having been fixed, it is the obligation of the parties to make every effort to reconcile their differences and to try to preserve the marriage. The Spiritual Assembly has the obligation to offer them every assistance in this regard ...

Obviously, seeking the assistance of one's Spiritual Assembly is a part of the Bahá'í divorce procedure, and the parties concerned should consult with the Assembly about their problems. It is within the discretion of the parties, or either of them, to also avail themselves of professional marriage counsellors. 

(From a letter dated 12 July 1979 written on behalf of the Universal House of Justice to an individual believer; The Compilation of Compilations, vol. I, Preserving Baha’i Marriages)

December 5

It is evident that the subject of the suffering poor and the pampered rich has been, and will continue to be, discussed by the world's scholars and philosophers, but so far they have not found a solution to this difficult problem. Whatever you witness in this world, such as evidences of mighty upheavals and omens of future events, all revolve around this pivot, that is, the groaning and the agitation of the poor on the one hand, and the excessive wealth and affluence of the rich on the other. This conflict and clash of interests will remain unchanged until such time as the laws and commandments revealed by the Pen of the Most High in this regard are executed and enforced, and the solution of the economic problems based on spiritual principles becomes possible. Then will there be peace between the rich and the poor, or between the forces of capital and labour. Then will the poor gain their legitimate right of having their necessary and essential needs satisfied, and the rich will be able to spend their wealth as they please, free of fear for their lives and property. 

(From a letter dated 22 May 1928 written on behalf of Shoghi Effendi to an individual believer, translated from Persian; The Compilation of Compilations, vol. III, Economics, Agriculture, and Related Subjects)

December 4

To the general premise that women and men have equality in the Faith, this, as often explained by 'Abdu'l-Bahá, is a fundamental principle deriving from Bahá'u'lláh and therefore His mention of the "Men of Justice" in the Kitáb-i-Aqdas should be considered in light of that principle .... 

(From a letter dated 29 June 1976 written on behalf of the Universal House of Justice to an individual believer; The Compilation of Compilations, vol. II, Women)

December 3

That is perhaps what is most glorious about our present activities all over the world, that we, a band not large in numbers, not possessing financial backing or the prestige of great names, should, in the name of our beloved Faith, be forging ahead at such a pace, and demonstrating to future and present generations that it is the God-given qualities of our religion that are raising it up and not the transient support of worldly fame and power. All that will come later, when it has been made clear beyond the shadow of a doubt that what raised aloft the banner of Bahá'u'lláh was the love, sacrifice, and devotion of His humble followers and the change that His teachings wrought in their hearts and lives. 

(From a letter dated 20 June 1942 written on behalf of Shoghi Effendi to the National Spiritual Assembly of the British Isles; The Compilation of Compilations, vol. II, Teaching Among Aboriginal and Indigenous People)

December 2

As to your third question Shoghi Effendi would like you to understand that when one believes in One to be divinely inspired and when one is convinced that He has a great mission to the world in His teachings, he must very naturally be ready to accept all that that world-teacher that divinely-inspired Man says. It is with this view that he feels that a real Baha'i would be one who is convinced that Baha'u'llah was a world-teacher and a Messenger of God bearing to mankind a great Message and would therefore be ready to accept all that Baha'u'llah has said and the same is true of the Master, Whom we believe to have been the great propounder of the Baha'i teachings and the One through Whom the Covenant of God was firmly established in the world. 

(From a letter dated 15 February 1926 written on behalf of the Guardian to an individual believer; compilation on scholarship prepared by the Research Department of the Universal House of Justice, 1979) 

December 1

The Baha'i Faith, as the name implies, is a religion, not a political movement. Its foundation, Baha'is believe, is the revelation of God for our day and its focal teaching is the oneness of humankind. The mission that has been laid by Baha'u'llah on those who recognize and would follow Him is the promotion of the unification of the earth's peoples in one global society guided by Divine principle. In order for the Baha'i community to discharge this responsibility, it must itself remain united. It must demonstrate to a skeptical age that human beings, in all their diversity, can learn to live and work as a single people in one global homeland. 

(From a letter dated July 25, 1997 written on behalf of the Universal House of Justice to an individual believer)