November 9

Millions of souls, in more than 240 independent countries, territories, and islands, are reflecting upon the implications of the Birth of Bahá’u’lláh, the outstanding Son of the sacred land of Iran. Surely, every insightful and illumined Iranian will view with pride a commemoration on such an unprecedented scale held to honour a Personage from that land. The diversity of races and ethnicities of these people is so vast as to portend the fulfilment of the unity of the human race, the ultimate goal of His Revelation.

What a wonder is this! Fair-minded historians of course know why a distinguished Person from the Núrí family—inhabitants of Mázindarán—born in Tehran, descended from the ancient kings of Persia, One who held His native land in such special affection, was forced to leave His country. Forty years of exile did not diminish in the slightest His connection to that land. With tender love and benevolence for His compatriots, Bahá’u’lláh set about establishing a united, vibrant, and progressive community composed of people from diverse religious and ethnic backgrounds. Through the dispatch of Tablets, the sending of teachers, and the messages of loving kindness conveyed through those who flocked to His presence in the prison-city of ‘Akká in the Holy Land, He assisted the people of Iran who, in His words, are “adorned with the ornaments of talent and capacity” to nurture that God-given capacity.

- The Universal House of Justice (From a message dated 17 October 2017 to the Bahá’ís of Iran; ‘Messages from the Universal House of Justice 2001-2022’)

November 7

It is clear and evident to the believers that the cornerstone of the teachings of Bahá’u’lláh is the establishment of that universal peace which is destined to be built upon the basis of the unity of all nations and upon the foundation of the Most Great Justice. Consider these words of the Blessed Beauty: “My object is none other than the betterment of the world and the tranquillity of its peoples. The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established. This unity can never be achieved so long as the counsels which the Pen of the Most High hath revealed are suffered to pass unheeded.” He also avers: “All men have been created to carry forward an ever-advancing civilization.” He further counsels: “Bend your minds and wills to the education of the peoples and kindreds of the earth, that haply the dissensions that divide it may, through the power of the Most Great Name, be blotted out from its face, and all mankind become the upholders of one Order, and the inhabitants of one City.” And such is His admonition: “Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men.” 

- The Universal House of Justice (Naw-Rúz 2024 message to ‘the followers of the Greatest Name and the helpers of the Ancient Beauty in the sacred land of Iran’; online Baha’i Reference Library of the Baha’i World Center)

November 5

To what else if not to the power and majesty which this Administrative Order—the rudiments of the future all-enfolding Bahá’í Commonwealth—is destined to manifest, can these utterances of Bahá’u’lláh allude: “The world’s equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed.” 

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

November 3

From the beginning of his ministry, Shoghi Effendi guided the Bahá’ís in their efforts to gain a deeper understanding of their mission, which would define their identity and purpose. He explicated for them the meaning of the coming of Bahá’u’lláh, His vision for humanity, the history of the Cause, the processes reshaping society, and the part the Bahá’ís must play in contributing to the advancement of humankind. He outlined the nature of the development of the Bahá’í community so the friends would appreciate that it would undergo many transformations, often unexpected, over decades and centuries. He also described the dialectic of crisis and victory, preparing them for the tortuous path they must traverse. He called upon the Bahá’ís to refine their characters and hone their minds to meet the challenges of building a new world. He urged them not to despair when encountering the problems of a nascent and rapidly evolving community or the privations and the deteriorating milieu of a tumultuous age, reminding them that the full expression of the promises of Bahá’u’lláh lay in the future. He explained that the Bahá’ís were to be as a leaven—a permeating and vivifying influence—that could inspire others to arise and overcome entrenched patterns of divisiveness, conflict, and contest for power, so that the highest aspirations of humanity could ultimately be achieved. 

- The Universal House of Justice (From a message dated 28 November 2023 to the Bahá’ís of the World; online Baha’i Reference Library of the Baha’i World Center)

November 1

Only those who are willing to associate the Revelation proclaimed by Bahá’u’lláh with the consummation of so stupendous an evolution in the collective life of the whole human race can grasp the significance of the words which He, while alluding to the glories of this promised Day and to the duration of the Bahá’í Era, has deemed fit to utter. “This is the King of Days,” He exclaims, “the Day that hath seen the coming of the Best-Beloved, Him Who, through all eternity, hath been acclaimed the Desire of the World.” 

- Shoghi Effendi (‘The Unfoldment of World Civilization’)

October 30

It is to be hoped that the widespread publicity being given to the evil effects of smoking, both on smokers and on those who have to breathe smoke-laden air, will help to convince everyone of the wisdom of 'Abdu'l-Bahá in strongly discouraging Bahá'ís from smoking. However, Bahá'ís must be careful not to go beyond the Teachings in this matter and try to enforce as a law a matter in which Bahá'u'lláh has deemed it wise to allow freedom of decision. The Tablet of Purity is not an accurate translation, and it is clear from the original that 'Abdu'l-Bahá does not state that smoking is prohibited. To letters inquiring about this subject the Guardian's secretary replied on his behalf that Bahá'ís had no right to prevent anyone from smoking; that Bahá'ís were free to smoke but it was preferable for them not to do so; and that an issue should not be made of this matter. The use of tobacco, in common with other personal practices, should be subject to considerations of courtesy. The Bahá'í in his daily life, whether smoker or non-smoker, should always be conscious of the rights of those about him and avoid doing anything which would give offence. 

- The Universal House of Justice (From a letter dated 18 March 1973; quoted in a Memorandum from the Research Department of the Universal House of Justice dated 28 May 2002; Baha’i Reference Library)

October 28

With this historic Declaration [of the Báb] the dawn of an Age that signalizes the consummation of all ages had broken. The first impulse of a momentous Revelation had been communicated to the one “but for whom,” according to the testimony of the Kitáb-i-Íqán, “God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory.” Not until forty days had elapsed, however, did the enrollment of the seventeen remaining Letters of the Living commence. Gradually, spontaneously, some in sleep, others while awake, some through fasting and prayer, others through dreams and visions, they discovered the Object of their quest, and were enlisted under the banner of the new-born Faith. 

- Shoghi Effendi (‘God Passes By)

October 26

...As you know, technological advancement is integral to the emergence of a global civilization. Indeed, the Internet is a manifestation of a development anticipated by the Guardian when, in describing the characteristics of a unified humanity, he foresaw that a “mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity." Yet, learning to utilize the Internet in a manner conducive to material and spiritual progress is an immense challenge. 

- The Universal House of Justice (From a letter dated 9 October 2015, written on behalf of the Universal House of Justice to an NSA; Messages from the Universal House of Justice 2001-2022)

October 24

Regarding your questions: by holiness in our Bahá’í teachings is meant attachment to God, His Precepts and His Will. We are not ascetics in any sense of the word. On the contrary, Bahá’u’lláh says God has created all the good things in the world for us to enjoy and partake of. But we must not become attached to them and put them before the spiritual things. Chastity in the strict sense means not to have sexual intercourse, or sexual intimacies, before marriage. In the general sense it means not to be licentious. This does not mean we Bahá’ís believe sexual relations to be impure or wrong. On the contrary they are natural and should be considered one of God’s many blessings. He does not know anything about whether albumen and delicious food affect sex; this is a medical question. Sex is a very individual matter, some people are more passionate by nature than others, and might consequently suffer more if forced to be continent. But when the world becomes more spiritual there will not be such an exaggerated emphasis on sex, as there is today, and consequently it will be easier for young people to be chaste and control their passions. A man of noble character and strong willpower, could certainly remain faithful to his wife during a long absence! 

- Shoghi Effendi (From a letter dated 21 November 1947, written on behalf of Shoghi Effendi; ‘The Light of Divine Guidance’. Vol. 2)

October 22

…in order to protect the interests of the Faith, the Universal House of Justice has decided that, henceforth, any believer who occupies a Bahai administrative or teaching position on the national level and is seen to be consuming alcoholic beverages, should not only be counseled 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 Baha’is who serve at the national office or in the training institutes at any level, and by traveling teachers and pioneers serving under the direction of the National Assembly or its subsidiary agencies. 

- The Universal House of Justice (From a message dated 30 March 1997, written on behalf of the Universal House of Justice  to all National Spiritual Assemblies in Africa; ‘Messages from the Universal House of Justice 1986-2001’)

October 20

A chaste and holy life must be made the controlling principle in the behavior and conduct of all Bahá’ís,

• both in their social relations with the members of their own community, and in their contact with the world at large.
• It must adorn and reinforce the ceaseless labors and meritorious exertions of those whose enviable position is to propagate the Message, and to administer the affairs, of the Faith of Bahá’u’lláh.
• It must be upheld, in all its integrity and implications, in every phase of the life of those who fill the ranks of that Faith, whether in their homes, their travels, their clubs, their societies, their entertainments, their schools, and their universities.
• It must be accorded special consideration in the conduct of the social activities of every Bahá’í summer school and any other occasions on which Bahá’í community life is organized and fostered.
• It must be closely and continually identified with the mission of the Bahá’í youth, both as an element in the life of the Bahá’í community, and as a factor in the future progress and orientation of the youth of their own country. 

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

October 18

While as a fundamental principle Bahá’ís do not engage in partisan political affairs, this should not be interpreted in a manner that prevents the friends from full and active participation in the search for solutions to the pressing problems facing humanity. Given that the question of climate change gives rise to social, economic, and environmental concerns across the world, interested Bahá’ís and Bahá’í institutions and agencies have naturally addressed it, whether at local, regional, national, or international levels. However, this does not mean that conclusions about scientific findings on climate change associated with such initiatives should be construed or presented as matters of religious conviction or obligation. Different Bahá’ís will, given their range of backgrounds, understand ideas about science and climate change in different ways and feel impelled to act differently, and there is no obligation for them to have uniformity of thought in such matters. Whenever Bahá’ís do participate in activities associated with this topic in the wider society, they can help to contribute to a constructive process by elevating the discourse above partisan concerns and self-interest to strive to achieve unity of thought and action. A range of Bahá’í concepts can inform these efforts; the letter of the House of Justice dated 1 March 2017, for example, addresses moral questions of consumption and excessive materialism that are associated with the exploitation and degradation of the environment. At the start, there are no doubt many uncontroversial areas of overlap where the effort to address the question of anthropogenic climate change corresponds with widely accepted approaches to improving the environment. Areas for collaboration with others could broaden as experience and learning unfolds. 

- The Universal House of Justice (From a letter dated 29 November 2017, written on behalf of the Universal House of Justice to three individual believers; online Baha’i Reference Library of the Baha’i World Center)

October 16

A humiliation less spectacular yet historically more significant awaited Pope Pius IX. It was to him who regarded himself as the Vicar of Christ that Bahá’u’lláh wrote that “the Word which the Son [Jesus] concealed is made manifest,” that “it hath been sent down in the form of the human temple,” that the Word was Himself, and He Himself the Father. It was to him who styling himself “the servant of the servants of God” that the Promised One of all ages, unveiling His station in its plenitude, announced that “He Who is the Lord of Lords is come overshadowed with clouds.” It was he, who, claiming to be the successor of St. Peter, was reminded by Bahá’u’lláh that “this is the day whereon the Rock [Peter] crieth out and shouteth ... saying: ‘Lo, the Father is come, and that which ye were promised in the Kingdom is fulfilled.’” It was he, the wearer of the triple crown, who later became the first prisoner of the Vatican, who was commanded by the Divine Prisoner of Akká to “leave his palaces unto such as desire them,” to “sell all the embellished ornaments” he possessed, and to “expend them in the path of God,” and to “abandon his kingdom unto the kings,” and emerge from his habitation with his face “set towards the Kingdom.” 

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

October 14

There are many ways in which the institutions and activities of the Bahá'í community can develop, but it must be remembered that the Bahá'í Cause is an organic body, and it is for the World Centre of that Cause to determine the methods and steps by which its potentialities and functions will unfold. The term "Mashriqu'l-Adhkar" has been used in the Writings to describe various things: the gathering of the friends for prayers at dawn; a building where this activity takes place; the complete institution of the Mashriqu'l-Adhkar, with its dependencies; the central edifice of that institution, often described as a "House of Worship" or "Temple". These variants can all be seen as denoting stages or aspects of the gradual introduction of Bahá'u'lláh's concept as promulgated in the Kitab-i-Aqdas. For the development of the Mashriqu'l-Adhkar, several lines of action have been set in motion, and it is to these that the believers should devote their efforts and attention. 

- The Universal House of Justice (From a letter dated 20 April 1997, written on behalf of the Universal House of Justice  to an individual; compilation: ‘The Mother Temple and the Mashriqu’l-Adhkar’, 1997, prepared by the Research Department of the Universal House of Justice)

October 12

Has either Christianity or Islám, to take as an instance two of the most widely diffused and outstanding among the world’s recognized religions, anything to offer that can measure with, or be regarded as equivalent to, either the Book of Bahá’u’lláh’s Covenant or to the Will and Testament of ‘Abdu’l Bahá? Does the text of either the Gospel or the Qur’án confer sufficient authority upon those leaders and councils that have claimed the right and assumed the function of interpreting the provisions of their sacred scriptures and of administering the affairs of their respective communities? Could Peter, the admitted chief of the Apostles, or the Imám ‘Alí, the cousin and legitimate successor of the Prophet, produce in support of the primacy with which both had been invested written and explicit affirmations from Christ and Muhammad that could have silenced those who either among their contemporaries or in a later age have repudiated their authority and, by their action, precipitated the schisms that persist until the present day? Where, we may confidently ask, in the recorded sayings of Jesus Christ, whether in the matter of succession or in the provision of a set of specific laws and clearly defined administrative ordinances, as distinguished from purely spiritual principles, can we find anything approaching the detailed injunctions, laws and warnings that abound in the authenticated utterances of both Bahá’u’lláh and ‘Abdu’l Bahá? Can any passage of the Qur’án, which in respect to its legal code, its administrative and devotional ordinances marks already a notable advance over previous and more corrupted Revelations, be construed as placing upon an unassailable basis the undoubted authority with which Muhammad had, verbally and on several occasions, invested His successor? Can the Author of the Bábí Dispensation however much He may have succeeded through the provisions of the Persian Bayán in averting a schism as permanent and catastrophic as those that afflicted Christianity and Islám—can He be said to have produced instruments for the safeguarding of His Faith as definite and efficacious as those which must for all time preserve the unity of the organized followers of the Faith of Bahá’u’lláh? 

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

October 10

The proposed procedure [concerning the use of surrogate mothers] leads to a mechanistic use of the human body, incompatible with the dignity assigned to the individual in the Bahá’í teachings. Apart from legal questions to which such a procedure could give rise, it should be remembered that, since human beings are endowed with a spiritual nature, an accurate assessment of the implications of the physical actions in which an individual engages must include consideration of the spiritual, emotional and psychological effects of these actions; this interrelationship is evident on examining the emphasis placed in the Bahá’í teachings on modesty, chastity and fidelity. The use of a surrogate for the gestation of an embryo would raise a number of issues pertaining to the future impact on the child itself, as well as the emotional ties between the surrogate and the child, and also between the donor of the ovum and the child. 

- The Universal House of Justice (From a letter dated 22 November 1989, written on behalf of the Universal House of Justice to a National Spiritual Assembly, included in a memorandum from the Research Department of the Universal House of Justice, dated 19 May 2003; Baha’i Library Online)

October 8

“The heights,” Bahá’u’lláh Himself testifies, “which, through the most gracious favor of God, mortal man can attain in this Day are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess, the capacity for such a revelation. The day, however, is approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men.”

For the revelation of so great a favor a period of intense turmoil and wide-spread suffering would seem to be indispensable. Resplendent as has been the Age that has witnessed the inception of the Mission with which Bahá’u’lláh has been entrusted, the interval which must elapse ere that Age yields its choicest fruit must, it is becoming increasingly apparent, be overshadowed by such moral and social gloom as can alone prepare an unrepentant humanity for the prize she is destined to inherit.

Into such a period we are now steadily and irresistibly moving. Amidst the shadows which are increasingly gathering about us we can faintly discern the glimmerings of Bahá’u’lláh’s unearthly sovereignty appearing fitfully on the horizon of history. 

- Shoghi Effendi (‘The Unfoldment of World Civilization’)

October 6

The Universal House of Justice has considered with keen interest your letter of 29 July 1999 concerning the Nineteen Day Feast, and we have been asked to convey the following. Your letter presents a compelling case for flexibility in the scheduling of the Nineteen Day Feast. However, the House of Justice does not approve of your suggestion to separate the administrative portion of the Feast from the devotional and social ones. The letter of 28 August 1989 we were instructed to write to all National Spiritual Assemblies said: "While the House of Justice does not wish to de-emphasize the preference expressed by Shoghi Effendi that the Feast be held on the first day of the Bahá'í month, it feels that in instances of difficulty, where the friends would otherwise be unable to attend, the National Spiritual Assembly may point out to Local Assemblies that it is permissible to hold the Feast at another time within the Bahá'í month, such as on a weekend." In view of the circumstances described in your letter, the House of Justice advises you to make use of this latitude as necessary, so that by permitting Local Assemblies to schedule the Feast in their communities on the weekend following and closest to the first day of the Bahá'í month, time can be found for the Feast to the full extent of the requirements for all of its component parts. By this scheduling, the Feast can be organized to take the greater part of a day, if the friends so desire. In such cases, the Local Assembly should establish a schedule for the entire year and announce it to the friends. 

- The Universal House of Justice (From a letter dated 10 April 2001, written on behalf of the Universal House of Justice to the NSA of the United States; US Baha’i National Website)

October 4

How staunch was her faith, how calm her [the Greatest Holy Leaf] demeanor, how forgiving her attitude, how severe her trials, at a time when the forces of schism had rent asunder the ties that united the little band of exiles which had settled in Adrianople and whose fortunes seemed then to have sunk to their lowest ebb! It was in this period of extreme anxiety, when the rigors of a winter of exceptional severity, coupled with the privations entailed by unhealthy housing accommodations and dire financial distress, undermined once for all her health and sapped the vitality which she had hitherto so thoroughly enjoyed. The stress and storm of that period made an abiding impression upon her mind, and she retained till the time of her death on her beauteous and angelic face evidences of its intense hardships. 

- Shoghi Effendi (From a letter dated 17 July 1932; ‘Baha’i Administration’)

October 2

In relation to artificial insemination, the beloved Guardian in a letter written on his behalf to an individual believer states: "...there is no objection to having a baby by means of artificial insemination as long as your husband is the father of it." While artificial insemination is a very different process from in vitro fertilization, the principle enunciated by the Guardian is the same, namely, that to be acceptable to Bahá’ís the egg cell of the wife should be fertilized by the sperm of the husband in the procedure. 

- The Universal House of Justice (From a letter dated 25 October 1984, written on behalf of the Universal House of Justice to a National Spiritual Assembly; included in a memorandum from the Research Department of the Universal House of Justice, dated 19 May 2003)

September 30

For it must be clearly understood, nor can it be sufficiently emphasized, that the conjunction of the resting-place of the Greatest Holy Leaf with those of her brother and mother incalculably reinforces the spiritual potencies of that consecrated Spot which, under the wings of the Báb’s overshadowing Sepulchre, and in the vicinity of the future Mashriqu’l-Adhkár which will be reared on its flank, is destined to evolve into the focal centre of those world-shaking, world-embracing, world-directing administrative institutions, ordained by Bahá'u'lláh and anticipated by "Abdu’l-Bahá, and which are to function in consonance with the principles that govern the twin institutions of the Guardianship and the Universal House of Justice. Then, and then only, will this momentous prophecy which illuminates the concluding passages of the Tablet of Carmel be fulfilled: “Ere long will God sail His Ark upon thee (Carmel), and will manifest the people of Bahá who have been mentioned in the Book of Names.” 

- Shoghi Effendi (‘Messages to America’)

September 28

It should be noted in this connection that this Administrative Order is fundamentally different from anything that any Prophet has previously established, inasmuch as Bahá’u’lláh has Himself revealed its principles, established its institutions, appointed the person to interpret His Word and conferred the necessary authority on the body designed to supplement and apply His legislative ordinances. Therein lies the secret of its strength, its fundamental distinction, and the guarantee against disintegration and schism. Nowhere in the sacred scriptures of any of the world’s religious systems, nor even in the writings of the Inaugurator of the Bábí Dispensation, do we find any provisions establishing a covenant or providing for an administrative order that can compare in scope and authority with those that lie at the very basis of the Bahá’í Dispensation. 

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

September 26

The Administrative Order, which ever since ‘Abdu’l Bahá’s ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this new-born child is being nurtured and developed. This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document—this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of Bahá’u’lláh. It will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind. 

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

September 24

In deciding whether it would be appropriate for Bahá'ís to participate in particular public activities, a crucial distinction should be drawn between those events that have a partisan political character and those that do not. A further distinction can be drawn between those activities that are fully in keeping with the teachings and that can be supported explicitly by Bahá'í institutions and those where the situation is less clear, in which Bahá'í institutions should not participate but in which individuals can be given some latitude to make a personal decision to take part, without in any way implying that they are representing the Faith directly by their choice. If a believer harbors any doubt as to the appropriateness of involvement with a particular event or approach, guidance should be sought from the National Spiritual Assembly, which is in the best position to evaluate the specific circumstances and is responsible for making the final determination on such questions. 

- The Universal House of Justice (From a letter dated 27 April 2017, written on behalf of the Universal House of Justice to an individual believer; online Baha’i Reference Library of the Baha’i World Center)

September 22

The cause of the rejection and persecution of the Báb was in its essence the same as that of the rejection and persecution of the Christ. If Jesus had not brought a New Book, if He had not only reiterated the spiritual principles taught by Moses but had continued Moses’ rules and regulations too, He might as a merely moral reformer have escaped the vengeance of the Scribes and Pharisees. But to claim that any part of the Mosaic law, even such material ordinances as those that dealt with divorce and the keeping of the Sabbath, could be altered—and altered by an unordained preacher from the village of Nazareth—this was to threaten the interests of the Scribes and Pharisees themselves, and since they were the representatives of Moses and of God, it was blasphemy against the Most High. As soon as the position of Jesus was understood, His persecution began. As He refused to desist, He was put to death.

For reasons exactly parallel, the Báb was from the beginning opposed by the vested interests of the dominant Church as an uprooter of the Faith. Yet, even in that dark and fanatical country, the mullás (like the Scribes in Palestine eighteen centuries before) did not find it very easy to put forward a plausible pretext for destroying Him whom they thought their enemy. 

- Shoghi Effendi (‘Introduction to ‘The Dawn-Breakers’)

September 20

Regarding, in particular, teaching the Cause of God, from a letter written on behalf of the beloved Guardian, we are reminded that it is a sacred obligation enjoined upon every believer.

“Bahá’u’lláh has enjoined upon the Bahá’ís the sacred obligation of teaching. We have no priests, therefore the service once rendered by priests to their religions is the service every single Bahá’í is expected to render individually to his religion. He must be the one who enlightens new souls, confirms them, heals the wounded and the weary upon the road of life, and gives them to quaff from the chalice of everlasting life—the knowledge of the Manifestation of God in His Day.

“Further, Bahá’u’lláh exhorts us to "Teach thou the Cause of God with an utterance which will cause the bushes to be enkindled, and the call ‘Verily, there is no God but Me, the Almighty, the Unconstrained’ to be raised therefrom."

While living the Bahá'í life, good works and service to our fellow men are important aspects in exemplifying and promoting the Faith, ‘Abdu'l-Bahá emphasizes that these alone are not sufficient. He states:

“It is at such times that the friends of God avail themselves of the occasion, seize the opportunity, rush forth and win the prize. If their task is to be confined to good conduct and advice, nothing will be accomplished. They must speak out, expound the proofs, set forth clear arguments, draw irrefutable conclusions establishing the truth of the manifestation of the Sun of Reality.” 

- The Universal House of Justice (From a letter dated 22 April 1996, written on behalf of the Universal House of Justice to an individual believer; Messages from the Universal House of Justice 1986-2001)

September 18

Bahá’u’lláh’s inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of ‘Abdu’l Bahá, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith. 

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

September 16

Among the Bahá’í teachings are those concerning the importance of science. “Great indeed is the claim of scientists … on the peoples of the world,” Bahá’u’lláh observed. ‘Abdu’l‑Bahá wrote that the “sciences of today are bridges to reality” and repeatedly emphasized that “religion must be in conformity with science and reason.” Significantly, on an occasion when a scientific question was asked of Shoghi Effendi, he responded in a letter written on his behalf that “we are a religion and not qualified to pass on scientific matters.” And in reply to scientific issues raised on a number of occasions, he consistently advised Bahá’ís that such matters would need to be investigated by scientists. 

- The Universal House of Justice (From a letter dated 29 November 2017. written on behalf of the Universal House of Justice; online Baha’i Reference Library of the Baha’i World Center)

September 14

In this great Tablet [Tablet of Carmel] which unveils divine mysteries and heralds the establishment of two mighty, majestic and momentous undertakings—one of which is spiritual and the other administrative, both at the World Centre of the Faith—Bahá’u’lláh refers to an “Ark”, whose dwellers are the men of the Supreme House of Justice, which, in conformity with the exact provisions of the Will and Testament of the Centre of the Mighty Covenant, is the body which should lay down laws not explicitly revealed in the Text. In this Dispensation, these laws are destined to flow from this Holy Mountain, even as in the Mosaic Dispensation the law of God was promulgated from Zion. The “sailing of the Ark" of His laws is a reference to the establishment of the Universal House of Justice, which is indeed the Seat of Legislation, one of the branches of the World Administrative Centre of the Bahá'ís on this Holy Mountain. It will be housed in a separate building near the International Archives Building, now under construction, on a site in the neighbourhood of the Shrine of the Báb, and overlooking the sacred and illumined Monuments. 

- Shoghi Effendi (From the Naw-Rúz 1954 message, translated from the Persian; compilation: ‘The People of Bahá Mentioned in the Book of Names’, prepared by the Research Department of the Universal House of Justice, 23 March 2003; Baha’i Library Online)

September 12

That all the Messengers of God should be regarded as “abiding in the same Tabernacle, soaring in the same Heaven, seated upon the same Throne, uttering the same Speech, and proclaiming the same Faith” must, however much we may extol the measure of Divine Revelation vouchsafed to mankind at this crowning stage of its evolution, remain the unalterable foundation and central tenet of Bahá’í belief. Any variations in the splendor which each of these Manifestations of the Light of God has shed upon the world should be ascribed not to any inherent superiority involved in the essential character of any one of them, but rather to the progressive capacity, the ever-increasing spiritual receptiveness, which mankind, in its progress towards maturity, has invariably manifested. 

- Shoghi Effendi (‘The Unfoldment of World Civilization’)

September 10

As to racial prejudice, the corrosion of which, for well-nigh a century, has bitten into the fiber, and attacked the whole social structure of American society, it should be regarded as constituting the most vital and challenging issue confronting the Bahá’í community at the present stage of its evolution. The ceaseless exertions which this issue of paramount importance calls for, the sacrifices it must impose, the care and vigilance it demands, the moral courage and fortitude it requires, the tact and sympathy it necessitates, invest this problem, which the American believers are still far from having satisfactorily resolved, with an urgency and importance that cannot be overestimated. 

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

September 8

A phenomenon as complex as climate change cannot be reduced to simple propositions or simplistic policy prescriptions. Even when there is agreement on some underlying facts, there may be a diversity of views about what to do in response to those facts, and the problem is compounded when uncertainty exists or when basic facts are contested for partisan reasons. But while there may indeed be a localized and highly charged political component to the public discussion, more remarkable is the fact that at a time when nations have difficulty reaching agreement on many important issues, the governments of nearly every country on earth have reached political consensus on a joint framework, in the Paris accord, to respond to climate change in a manner that is anticipated to evolve over time as experience accumulates. More than a century ago, ‘Abdu’l‑Bahá referred to “unity of thought in world undertakings, the consummation of which will erelong be witnessed.” The recently adopted international agreement on climate change, irrespective of any shortcomings and limitations it may have, offers another noteworthy demonstration of that development anticipated by ‘Abdu’l‑Bahá. The agreement represents a starting point for constructive thought and action that can be refined or revised on the basis of experience and new findings over time. 

- The Universal House of Justice (From a letter dated 29 November 2017, written on behalf of the Universal House of Justice to an individual believer; online Baha’i Reference Library of the Baha’i World Center)

September 6

The successive Founders of all past Religions Who, from time immemorial, have shed, with ever-increasing intensity, the splendor of one common Revelation at the various stages which have marked the advance of mankind towards maturity may thus, in a sense, be regarded as preliminary Manifestations, anticipating and paving the way for the advent of that Day of Days when the whole earth will have fructified and the tree of humanity will have yielded its destined fruit. 

- Shoghi Effendi (‘The Unfoldment of World Civilization’)

September 4

The task of building a mature, peaceful, just, and united world is a vast undertaking in which every people and nation must be able to participate. The Bahá’í community welcomes all to join in this endeavour as protagonists in a spiritual enterprise that can overcome the forces of disintegration eroding the old social order and give tangible form to an integrative process that will lead to the unfoldment of a new order in its stead. The Formative Age is that critical period in the Faith’s development in which the friends increasingly come to appreciate the mission with which Bahá’u’lláh has entrusted them, deepen their understanding of the meaning and implications of His revealed Word, and systematically cultivate capacity—their own and that of others—in order to put into practice His teachings for the betterment of the world. 

- The Universal House of Justice (From a message to the Bahá’ís of the World dated 28 November 2023; online Baha’i Reference Library of the Baha’i World Center) 

September 2

...Your donations to the Temple as well as the remarkable manner in which you are assisting the believers in their efforts to widen the scope of their publicity work are real and abiding contributions you have made to the Faith. And although at present you are unable to contribute financially as much as you did in former years you should not feel discouraged, much less disappointed. For the best way in which you can effectively support the Temple cause is not through material means but by the moral help which is your primary obligation to extend to those who are in charge of the building of that sacred and unique Edifice. It is devotion, sincerity and genuine enthusiasm which in the long run can ensure the completion of our beloved Temple. Material considerations, though essential, are not the most vital by any means. Had it been otherwise the Temple would have never reached the stage of progress which it has already so well attained. For the resources of the community are limited, and have been severely affected during the last two years by an unprecedented and world-wide economic crisis. But despite all these material obstacles the Temple has made a steady progress and this alone is sufficient to convince every unbiased observer of the divine potency animating the Faith — a potency before which all material difficulties must inevitably wane.

- Shoghi Effendi (From a letter written on behalf of Shoghi Effendi, 30 December 1933 to two believers; 'The Compilation of Compilations, vol. I, Baha’i Funds and Contributions')

 

August 31

We must take the teachings as a great, balanced whole, not seek out and oppose to each other two strong statements that have different meanings; somewhere in between, there are links uniting the two. That is what makes our Faith so flexible and well balanced. For instance there are calamities for testing and for punishment--there are also accidents, plain cause and effect! 

- Shoghi Effendi (From a letter dated 19 March 1946, written on behalf of Shoghi Effendi to an individual believer, quoted in a Memorandum by the Research Department of the Universal House of Justice dated 28 May 2002; Baha’i Library Online)

August 29

Sometimes, after a person's withdrawal from the Cause has been accepted, it becomes evident that his statements were insincere and were made merely in order to evade Bahá'í law. The Assembly need not take any overt action in such a case, but would note the matter in its records. In other words, it would have to be cautious about accepting a subsequent declaration of belief from this individual until satisfied that it is made in good faith. Also, depending upon the circumstances, the Assembly might require him to rectify the action, taken in violation of Bahá'í law, which was the motive for his withdrawing from the Faith. 

- The Universal House of Justice (From a letter dated 4 April 2001 to all National Spiritual Assemblies; Baha’i Library Online)

August 27

The two great Persian sects of Islám, the shí’ah and the sunnís, both attached vital importance to the ancient deposit of their faith but did not agree as to its contents or its import. The shí’ah, out of whose doctrines the Bábí Movement rose, held that after the ascension of the High Prophet Muhammad He was succeeded by a line of twelve Imáms. Each of these, they held, was specially endowed by God with spiritual gifts and powers, and was entitled to the whole-hearted obedience of the faithful. Each owed his appointment not to the popular choice but to his nomination by his predecessor in office. The twelfth and last of these inspired guides was Muhammad, called by the shí’ah “Imám-Mihdí, Hujjatu’lláh [the Proof of God], Bagíyyatu’lláh [the Remnant of God], and Qá’im-i-‘Alí-Muhammad [He who shall arise of the family of Muhammad].” He assumed the functions of the Imám in the year 260 of the Hegira, but at once disappeared from view and communicated with his followers only through a certain chosen intermediary known as a Gate. Four of these Gates followed one another in order, each appointed by his predecessor with the approval of the Imám. But when the fourth, Abu’l-Hasan-Alí, was asked by the faithful, before he died, to name his successor, he declined to do so. He said that God had another plan. On his death all communication between the Imám and his church therefore ceased. And though, surrounded by a band of followers, he still lives and waits in some mysterious retreat, he will not resume relations with his people until he comes forth in power to establish a millennium throughout the world. 

- Shoghi Effendi (‘Introduction to ‘The Dawn-Breakers’)

August 25

Today, the spiritual duty and moral responsibility of every conscientious soul is to serve the cause of the peace and unity of the world. In this important undertaking, every member of the human family has a share. In purifying the heart and cleansing its mirror from prejudice on the one hand, and in creating the social conditions for peace and unity on the other, every individual has agency and the capacity to play a part. All souls are able to promote the culture of peace and unity in their interactions with friend and stranger alike. And in this day, such an intention will attract the confirmations of God. As a result souls come to inspire each other, increase their endurance in the face of difficulties, assist one another in dealing with problems, build amity and solidarity, and advance on a constructive path towards a bright future. ‘Abdu’l-Bahá thus states: “… peace must first be established among individuals, until it leadeth in the end to peace among nations. Wherefore, O ye Bahá’ís, strive ye with all your might to create, through the power of the Word of God, genuine love, spiritual communion and durable bonds among individuals. This is your task.” 

- The Universal House of Justice (Naw-Rúz 2024 message to the Baha’is in Iran; online Baha’i Reference Library of the Baha’i World Center)

August 23

He Who was God’s Vicar on earth, addressing, at the most critical moment when His Revelation was attaining its zenith, those who concentrated in their persons the splendor, the sovereignty, and the strength of earthly dominion, could certainly not subtract one jot or tittle from the weight and force which the presentation of so historic a Message demanded. Neither the perils which were fast closing in upon Him, nor the formidable power with which the doctrine of absolute sovereignty invested, at that time, the emperors of the West and the potentates of the East, could restrain the Exile and Prisoner of Adrianople from communicating the full blast of His Message to His twin imperial persecutors as well as to the rest of their fellow-sovereigns. The magnitude and diversity of the theme, the cogency of the argument, the sublimity and audacity of the language, arrest our attention and astound our minds. Emperors, kings and princes, chancellors and ministers, the Pope himself, priests, monks and philosophers, the exponents of learning, parliamentarians and deputies, the rich ones of the earth, the followers of all religions, and the people of Bahá—all are brought within the purview of the Author of these Messages, and receive, each according to their merits, the counsels and admonitions they deserve. 

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

August 21

Further to our letter to you of 2 December 1974, and with reference to your question on the world language, the Universal House of Justice has asked us to draw your attention to the statement of Bahá’u’lláh in the Eighth Leaf of the Exalted Paradise (see Bahá’í World Faith, p. 182): “We have formerly declared that speech was decreed to be in two languages, and that there should be an effort to reduce it into one.”

When the beloved Guardian was asked by an individual believer about the meaning of this passage, his secretary gave the following reply on his behalf:

“What Bahá’u’lláh is referring to in the Eighth Leaf of the Exalted Paradise is a far distant time, when the world is really one country, and one language would be a sensible possibility. It does not contradict His instructions as to the need immediately for an auxiliary language.” 

- The Universal House of Justice (From a letter dated 29 December 1974, written on behalf of the Universal House of Justice to a National Spiritual Assembly; compilation: ‘The Principle of an International Auxiliary Language, 1994’, prepared by the Research Department of the Universal House of Justice; Baha’i Library Online)

August 19

In a letter dictated by Bahá’u’lláh and addressed by Mírzá Áqá Ján, His amanuensis, to ‘Abdu’l-Bahá while the latter was on a visit to Beirut, we read the following: “Praise be to Him Who hath honored the Land of Bá (Beirut) through the presence of Him round Whom all names revolve. All the atoms of the earth have announced unto all created things that from behind the gate of the Prison-city there hath appeared and above its horizon there hath shone forth the Orb of the beauty of the great, the Most Mighty Branch of God—His ancient and immutable Mystery—proceeding on its way to another land. Sorrow, thereby, hath enveloped this Prison-city, whilst another land rejoiceth… 

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

August 17

Acceptance of the Faith is the voluntary act of an individual and is registered by the appropriate Bahá'í institution unless it has good reason not to do so. Likewise, a Bahá'í is free to leave the Faith voluntarily. When a member of the community informs the Assembly of his wish to withdraw, it would try to help him overcome whatever problems seem to be the cause of his desiring to take such a step. If he persists in his intention, the Assembly would normally accept the withdrawal unless there were grounds for suspecting that he is acting insincerely out of some ulterior motive, such as to violate a Bahá'í law with impunity.

In spite of loving encouragement given by their Assemblies, not all Bahá'ís are active in the work of the community. This does not, of course, necessarily indicate withdrawal. An Assembly should carefully distinguish between those who are not active but still identify themselves with the Faith, and those whose inactivity indicates complete lack of interest and a wish to have nothing more to do with the Cause. 

- The Universal House of Justice (From a letter dated 4 April 2001, written on behalf of the Universal House of Justice to all National Spiritual Assemblies; Baha’i Library Online)

August 15

As to a chaste and holy life, it should be regarded as no less essential a factor that must contribute its proper share to the strengthening and vitalization of the Bahá’í community, upon which must in turn depend the success of any Bahá’í plan or enterprise. In these days when the forces of irreligion are weakening the moral fiber, and undermining the foundations of individual morality, the obligation of chastity and holiness must claim an increasing share of the attention of the American believers, both in their individual capacities and as the responsible custodians of the interests of the Faith of Bahá’u’lláh. In the discharge of such an obligation, to which the special circumstances resulting from an excessive and enervating materialism now prevailing in their country lend particular significance, they must play a conspicuous and predominant role. All of them, be they men or women, must, at this threatening hour when the lights of religion are fading out, and its restraints are one by one being abolished, pause to examine themselves, scrutinize their conduct, and with characteristic resolution arise to purge the life of their community of every trace of moral laxity that might stain the name, or impair the integrity, of so holy and precious a Faith. 

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

August 13

Consultation provides a means by which common understanding can be reached and a collective course of action defined. It involves a free, respectful, dignified, and fair-minded effort on the part of a group of people to exchange views, seek truth, and attempt to reach consensus. An initial difference of opinion is the starting point for examining an issue in order to reach greater understanding and consensus; it should not become a cause of rancor, aversion, or estrangement. By acting in unity, a conclusion about a particular course of action may be tested and revised as necessary through a process of learning. Otherwise, as ‘Abdu’l‑Bahá explains, “stubbornness and persistence in one’s views will lead ultimately to discord and wrangling and the truth will remain hidden.” 

- The Universal House of Justice (From a letter dated 29 November 2017, written on behalf of the Universal House of Justice to an individual believer; online Baha’i Reference Library of the Baha’i World Center)

August 11

Shoghi Effendi was very much interested to learn of the success of the "Pageant of the Nations" you produced. He sincerely hopes that all those who attended it were inspired by the same spirit that animated you while arranging it. It is through such presentations that we can arouse the interest of the greatest number of people in the spirit of the Cause. The day will come when the Cause will spread like wildfire when its spirit and teachings will be presented on the stage or in art and literature as a whole. Art can better awaken such noble sentiments than cold rationalizing, especially among the mass of the people.

We have to wait only a few years to see how the spirit breathed by Bahá'u'lláh will find expression in the work of the artists. What you and some other Bahá'ís are attempting are only faint rays that precede the effulgent light of a glorious morn. We cannot yet value the part the Cause is destined to play in the life of society. We have to give it time. The material this spirit has to mould is too crude and unworthy, but it will at last give way and the Cause of Bahá'u'lláh will reveal itself in its full splendour. 

- Shoghi Effendi (From a letter dated 10 October 1932, written on behalf of Shoghi Effendi to an individual; The Compilation of Compilations, vol. III, The Importance of Arts in Promoting the Faith)

August 9

The question of the impact of climate change, and to what extent it is man-made and its effects can be ameliorated, is today a major aspect of this larger problem. The Revelation of Bahá’u’lláh directly and indirectly touches on a range of such concerns in a manner that speaks to a harmony between society and the natural world. It is essential, therefore, that Bahá’ís contribute to thought and action regarding such matters.

Among the Bahá’í teachings are those concerning the importance of science. “Great indeed is the claim of scientists … on the peoples of the world,” Bahá’u’lláh observed. ‘Abdu’l‑Bahá wrote that the “sciences of today are bridges to reality” and repeatedly emphasized that “religion must be in conformity with science and reason.” Significantly, on an occasion when a scientific question was asked of Shoghi Effendi, he responded in a letter written on his behalf that “we are a religion and not qualified to pass on scientific matters.” And in reply to scientific issues raised on a number of occasions, he consistently advised Bahá’ís that such matters would need to be investigated by scientists. 

- The Universal House of Justice (From a letter dated 29 November 2017, written on behalf of the Universal House of Justice to an individual believer; Online Baha’i Reference Library of the Baha’i World Center)

August 7, 2026

Such a unique and momentous crisis in the life of organized mankind may, moreover, be likened to the culminating stage in the political evolution of the great American Republic—the stage which marked the emergence of a unified community of federated states. The stirring of a new national consciousness, and the birth of a new type of civilization, infinitely richer and nobler than any which its component parts could have severally hoped to achieve, may be said to have proclaimed the coming of age of the American people. Within the territorial limits of this nation, this consummation may be viewed as the culmination of the process of human government. The diversified and loosely related elements of a divided community were brought together, unified and incorporated into one coherent system. Though this entity may continue gaining in cohesive power, though the unity already achieved may be further consolidated, though the civilization to which that unity could alone have given birth may expand and flourish, yet the machinery essential to such an unfoldment may be said to have been, in its essential structure, erected, and the impulse required to guide and sustain it may be regarded as having been fundamentally imparted. No stage above and beyond this consummation of national unity can, within the geographical limits of that nation, be imagined, though the highest destiny of its people, as a constituent element in a still larger entity that will embrace the whole of mankind, may still remain unfulfilled. Considered as an isolated unit, however, this process of integration may be said to have reached its highest and final consummation.

Such is the stage to which an evolving humanity is collectively approaching. The Revelation entrusted by the Almighty Ordainer to Bahá’u’lláh, His followers firmly believe, has been endowed with such potentialities as are commensurate with the maturity of the human race—the crowning and most momentous stage in its evolution from infancy to manhood. 

- Shoghi Effendi (‘The Unfoldment of World Civilization’)

August 5

Beloved friends, however turbulent the times, we urge you not to be apprehensive or disheartened. ‘Abdu’l-Bahá counsels us all to rely on the bounties of God, and so to be “ever hopeful”, to be “firm” in our hope, and to be “the cause of hope to the despairing soul”. When the world’s horizons darken, hope becomes a scarce and precious resource—but one with which the community of the Greatest Name has been richly blessed because of its conviction about the future of humanity and because of what it has learned from its own experience. Multitudes yearn for the hope you can bring to their hearts. 

- The Universal House of Justice (Ridvan 2026 message; online Baha’i Reference Library of the Baha’i World Center)

August 3

Concerning your question whether the heirs to whom the principal residence, furniture and clothing of the deceased are transferred by way of inheritance will be exempt from the payment of Huqúq or not, he said: Since the residence, furniture and the tools of trade have, in accordance with the explicit Text, been granted exemption from the Huqúq, therefore when the transfer of ownership takes place such possessions continue to be exempt. 

- Shoghi Effendi (From a letter written on behalf of Shoghi Effendi, 29 September 1942 to the National Spiritual Assembly of Iran, translated from the Persian; The Compilation of Compilations, vol. I, Huququ’llah)

August 1

We have observed with particular interest how a pronounced community spirit can increasingly be felt among all those involved in the pattern of activity in third milestone clusters, even when it is not very strong in the wider society. It is often expressed as a feeling of belonging and a sense of common endeavour and mutual support. This and other advances at the level of culture are becoming especially evident in the cluster’s centres of intense activity—not only where participation can be measured as a significant proportion of the population, but in any neighbourhood or village where large numbers are attracted to the programmes and activities of the community. There is a rise, too, in various collaborative arrangements, which are doing much to build or reshape a shared social identity and collective purpose. These arrangements include the groups of families and households we mentioned in 2021 and also other natural groupings such as women or youth, farmers or educators, and animators or children’s class teachers, often with a supportive network of friends. Groups of this kind set about organizing their own efforts to improve some aspect of the life of the community, and they promote broader participation in those efforts. In other words, they are helping the growth and development of the community to become self-perpetuating, and they are doing so without the need for new layers of administrative structure. This is consequential. It demonstrates the emerging capacity of the community to be a visible protagonist in the Plan. Buttressed by the full confidence and loving guidance of the institutions, the community is steering the trajectory of its own development with creativity and ingenuity, and exploring how the principles contained in Bahá’u’lláh’s Revelation can be applied to the issues that confront it within its immediate reality. 

- The Universal House of Justice (From a message dated 31 December 2025:to the Conference of the Continental Boards of Counsellors; online Baha’i Reference Library of the Baha’i World Center)

July 30

An attempt I strongly feel should now be made to clarify our minds regarding the station occupied by ‘Abdu’l Bahá and the significance of His position in this holy Dispensation. It would be indeed difficult for us, who stand so close to such a tremendous figure and are drawn by the mysterious power of so magnetic a personality, to obtain a clear and exact understanding of the role and character of One Who, not only in the Dispensation of Bahá’u’lláh but in the entire field of religious history, fulfills a unique function. Though moving in a sphere of His own and holding a rank radically different from that of the Author and the Forerunner of the Bahá’í Revelation, He, by virtue of the station ordained for Him through the Covenant of Bahá’u’lláh, forms together with them what may be termed the Three Central Figures of a Faith that stands unapproached in the world’s spiritual history. He towers, in conjunction with them, above the destinies of this infant Faith of God from a level to which no individual or body ministering to its needs after Him, and for no less a period than a full thousand years, can ever hope to rise. To degrade His lofty rank by identifying His station with or by regarding it as roughly equivalent to, the position of those on whom the mantle of His authority has fallen would be an act of impiety as grave as the no less heretical belief that inclines to exalt Him to a state of absolute equality with either the central Figure or Forerunner of our Faith. For wide as is the gulf that separates ‘Abdu’l-Bahá from Him Who is the Source of an independent Revelation, it can never be regarded as commensurate with the greater distance that stands between Him Who is the Center of the Covenant and His ministers who are to carry on His work, whatever be their name, their rank, their functions or their future achievements. Let those who have known ‘Abdu’l Bahá, who through their contact with His magnetic personality have come to cherish for Him so fervent an admiration, reflect, in the light of this statement, on the greatness of One Who is so far above Him in station. 

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

July 28

You indicate that you have decided to focus on spreading the Faith among African Americans and to dedicate yourself to their advancement and upliftment. This will, no doubt, allow you to learn how to create a social space for individuals to come together in a new pattern of engagement. The House of Justice hopes that you might find one or two other like-minded believers who can assist you in applying the instruments and methods of the Plan to cultivate a dynamic and growing pattern of community life. In this regard, when reaching out to those from the wider community, you can present the message of Bahá’u’lláh as the healing remedy for the ills of humanity and invite the receptive souls you encounter to become protagonists of a constant effort to learn to apply His teachings effectively, explaining that Bahá’ís are also learning to walk this same path. As ‘Abdu’l-Bahá is reported to have remarked: “The earth plane is a workshop, not an art gallery for the exhibits of perfect powers. This is not the plane of perfection, but earth is the crucible for refining and moulding character”. 

- The Universal House of Justice (From a letter dated 15 December 2020, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

July 26

From the beginning the Báb must have divined the reception which would be accorded by His countrymen to His teachings, and the fate which awaited Him at the hands of the mullás. But He did not allow personal misgivings to affect the frank enunciation of His claims nor the open presentation of His Cause. The innovations which He proclaimed, though purely religious, were drastic; the announcement of His own identity startling and tremendous. He made Himself known as the Qá’im, the High Prophet or Messiah so long promised, so eagerly expected by the Muhammadan world. He added to this the declaration that he was also the Gate (that is, the Báb) through whom a greater Manifestation than Himself was to enter the human realm.

Putting Himself thus in line with the traditions of Islám, and appearing as the fulfilment of prophecy, He came into conflict with those who had fixed and ineradicable ideas (different from His) as to what those prophecies and traditions meant. 

- Shoghi Effendi (‘Introduction to ‘The Dawn-Breakers’)

July 24

Regarding your question about reincarnation: we Baha'is do not believe that one individual soul keeps returning to this earthly life in different bodies. This is a very ancient belief, and based on a great truth—namely that the soul does go on developing and unfolding and returning towards its Creator. But the concept of its returning to this physical world is erroneous, and an outgrowth of man-made doctrines which have grown up about the fundamental concept of the progress of the soul. It would be like putting the child over and over again back into the world of the womb. It is unnecessary; but from state to state spiritually, after death, the soul does go on and go higher, so to speak. 

- Shoghi Effendi (From a letter dated 26 December 1948, written on behalf of Shoghi Effendi to two individual believers; Memorandum from the Research Department of the Universal House of Justice dated 5 September 2006; Baha’ Library Online)

July 22

It is reported that upon receipt of this first Message that superficial, tricky, and pride-intoxicated monarch [Napoleon III] flung down the Tablet saying: “If this man is God, I am two gods!” The transmitter of the second Tablet had, it is reliably stated, in order to evade the strict surveillance of the guards, concealed it in his hat, and was able to deliver it to the French agent, who resided in Akká, and who, as attested by Nabíl in his Narrative, translated it into French and sent it to the Emperor, he himself becoming a believer when he had later witnessed the fulfillment of so remarkable a prophecy. 

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

July 20

Bahá’ís perceive humanity as a single body. All are inseparably bound to one another. A social order structured to meet the needs of one group at the expense of another results in injustice and oppression. Instead, the best interest of each component part is achieved by considering its needs in the context of the well-being of the whole. 

- The Universal House of Justice (From a letter dated 23 December 2008, written on behalf of the Universal House of Justice to an individual believer; ‘Messages from the Universal House of Justice 2001-2022’)

July 18

You are, of course, well aware of the principle of noninvolvement in politics enunciated by Shoghi Effendi. Bahá’ís are to “refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions.” They “assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests” of the Faith and eschew “the entanglements and bickerings inseparable from the pursuits of the politician”. They are to “rise above all particularism and partisanship, above the vain disputes, the petty calculations, the transient passions that agitate the face, and engage the attention, of a changing world”. This principle, which demands strict avoidance of any type of partisan political activity, must be scrupulously upheld. However, as society and its political processes evolve and as the Faith grows, the interaction between the two becomes increasingly complex. The House of Justice will provide the necessary guidance over time to apply this principle to existing circumstances.

July 16

This ancient and glorious festival of the Persian people [Naw-Ruz] has, with the coming of Bahá’u’lláh, found a new splendour and vibrancy, for it has become a symbol of the arrival of the divine springtime and a reminder of the renewal, regeneration, and transformation that is made possible in the human world after the rising of the Sun of Truth…

We hope that by now you have received our recent letter addressed to the Bahá’ís of the world, which describes and analyses events of the first century of the Formative Age and reflects on a hundred years of striving and effort by the community of the followers of Bahá’u’lláh. From the condition of burning grief and painful uncertainty that afflicted the Bahá’í community immediately following the ascension of its loving Master, that same community has reached a stage in which its endeavours now far transcend internal concerns and are centred on society building. In the course of that century, the Faith gradually reached the peoples of the world, and the community of the Greatest Name became a reflection of the beauty of humanity and a symbol of the efficacy of unity in diversity. Wherever people encountered this Faith, they quickly made it their own and strove to draw on the teachings and the spiritual power of the Cause of Bahá’u’lláh in order to achieve practical advancement in their individual and collective lives. Reflection on this process of transformation and progress reveals the latent power vested in this Faith for the realization of the oneness of the world of humanity and the establishment of universal peace. 

- The Universal House of Justice (From a message dated addressed to 'the followers of the Greatest Name and the helpers of the Ancient Beauty in the sacred land of Iran'; online Baha’i Reference Library of the Baha’i World Center)

July 14

…complete freedom from prejudice in their dealings with peoples of a different race, class, creed, or color…should be the immediate, the universal, and the chief concern of all and sundry members of the Bahá’í community, of whatever age, rank, experience, class, or color, as all, with no exception, must face its challenging implications, and none can claim, however much he may have progressed along this line, to have completely discharged the stern responsibilities which it inculcates. 

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

July 12

You ask whether stem cell therapy is acceptable in Bahá'í law. As you are no doubt aware, this new area of scientific inquiry involves a distinction between embryonic and other aspects of stem cell research. Reports appearing in the press and in scientific literature indicate that such exploration is at an early stage. Many fundamental questions about the biological and genetic features of the processes involved, and the physiological implications, remain unresolved, and will become clear only with the passage of time.

Nothing specific has been found in the Bahá'í Writings regarding stem cell research and the types of therapy to which it may apply. The House of Justice regards it as premature for it to give consideration to these matters and their spiritual consequences. For the present, believers faced with questions about them are free to come to their own conclusions based on their knowledge of the Baha' i teachings on the nature and purpose of life. However, they should be careful not to make dogmatic statements or to offer their own understanding as a teaching of the Faith. 

- The Universal House of Justice (From a letter dated 23 August 2001, written on behalf of the Universal House of Justice to an individual believer; Baha’i Library Online)

July 10

A more significant light, however, is shed on this episode, marking the Declaration of the Mission of the Báb, by the perusal of that “first, greatest and mightiest” of all books in the Bábí Dispensation, the celebrated commentary on the Súrih of Joseph, the first chapter of which, we are assured, proceeded, in its entirety, in the course of that night of nights from the pen of its divine Revealer. The description of this episode by Mullá Husayn, as well as the opening pages of that Book attest the magnitude and force of that weighty Declaration. A claim to be no less than the mouthpiece of God Himself, promised by the Prophets of bygone ages; the assertion that He was, at the same time, the Herald of One immeasurably greater than Himself; the summons which He trumpeted forth to the kings and princes of the earth; the dire warnings directed to the Chief Magistrate of the realm, Muhammad Sháh; the counsel imparted to Hájí Mírzá Áqásí to fear God, and the peremptory command to abdicate his authority as grand vizir of the Sháh and submit to the One Who is the “Inheritor of the earth and all that is therein”; the challenge issued to the rulers of the world proclaiming the self-sufficiency of His Cause, denouncing the vanity of their ephemeral power, and calling upon them to “lay aside, one and all, their dominion,” and deliver His Message to “lands in both the East and the West”—these constitute the dominant features of that initial contact that marked the birth, and fixed the date, of the inception of the most glorious era in the spiritual life of mankind. 

- Shoghi Effendi (‘God Passes By)

July 8

A more significant light, however, is shed on this episode, marking the Declaration of the Mission of the Báb, by the perusal of that “first, greatest and mightiest” of all books in the Bábí Dispensation, the celebrated commentary on the Súrih of Joseph, the first chapter of which, we are assured, proceeded, in its entirety, in the course of that night of nights from the pen of its divine Revealer. The description of this episode by Mullá Husayn, as well as the opening pages of that Book attest the magnitude and force of that weighty Declaration. A claim to be no less than the mouthpiece of God Himself, promised by the Prophets of bygone ages; the assertion that He was, at the same time, the Herald of One immeasurably greater than Himself; the summons which He trumpeted forth to the kings and princes of the earth; the dire warnings directed to the Chief Magistrate of the realm, Muhammad Sháh; the counsel imparted to Hájí Mírzá Áqásí to fear God, and the peremptory command to abdicate his authority as grand vizir of the Sháh and submit to the One Who is the “Inheritor of the earth and all that is therein”; the challenge issued to the rulers of the world proclaiming the self-sufficiency of His Cause, denouncing the vanity of their ephemeral power, and calling upon them to “lay aside, one and all, their dominion,” and deliver His Message to “lands in both the East and the West”—these constitute the dominant features of that initial contact that marked the birth, and fixed the date, of the inception of the most glorious era in the spiritual life of mankind. 

- Shoghi Effendi (‘God Passes By)

July 6

Another area to which the Bahá’í community has been giving a progressively greater share of attention is participation in discourses which have a significant bearing on the wellbeing of humanity. Its efforts in this regard have been directed towards engaging in conversations in a widening range of spaces at the international and national levels, working shoulder to shoulder with like-minded organizations and individuals, seeking, where possible, to stimulate consultative processes and draw out underlying principles around which agreement and mutual understanding can be built. A number of these discourses, such as those on the role of religion in society, religious coexistence, and freedom of religion or belief, directly address the imperative of overcoming the challenge of religious prejudice.

In this light, the Bahá’í community has particularly been a vigorous promoter of interfaith activities since the time of their inception, working alongside others to increase understanding and cooperation among religions. The achievements of the interfaith movement were highlighted in a letter of the Universal House of Justice to the world’s religious leaders in April 2002. The letter also emphasized that the efforts of the movement to date, however constructive, were not sufficient to effectively address the growing challenge posed by religious prejudice and fanaticism; more was required. “With every day that passes,” the letter stated “danger grows that the rising fires of religious prejudice will ignite a worldwide conflagration the consequences of which are unthinkable”, and the House of Justice urged earnest consideration of the challenge this poses for religious leadership. 

- The Universal House of Justice (From a letter dated27 December 2017, written on behalf of the Universal House of Justice to an individual believer; online Baha’i Reference Library of the Baha’i World Center)

July 4

The House of Justice hopes that those friends in the United States who resolve to renew their commitment to uprooting racism and laying the basis for a society that reflects interracial harmony can draw insight and inspiration from the unwavering resolve of the Bahá’ís in Iran. The messages written to the friends there in recent years, most of which have been translated into English and are publicly available, are instructive in this regard. For almost two centuries, and particularly the last four decades of relentless oppression, the Bahá’ís in Iran have remained forward-looking, dynamic, vibrant, and committed to serving Iranian society. They have refused to allow apprehension and anxiety to take hold or let any calamity perturb their hearts. They have drawn on the highest reservoirs of solidarity and collaboration and responded to oppression with constructive resilience, eschewing despair, surrender, resentment, and hate and transcending mere survival, to transform conditions of ignorance and prejudice and win the respect and collaboration of their fair-minded countrymen. Those believers in the United States who have labored so persistently to promote race unity, especially the African American friends, should appreciate in their own efforts over the years the same expression of constructive resilience, born of their great love for Bahá’u’lláh, and see in the recent turmoil opportunity rather than obstacle. They cannot, as you know, respond to the current reality in the manner consuming most of their fellow citizens; they must, by word and by deed, elevate the existing conversation and set in motion constructive approaches that will prove ever more effective over time. Shoghi Effendi has explained that such problems as are now being witnessed are inevitable as the process of disintegration advances. “All humanity”, a letter written on his behalf observes, “is disturbed and suffering and confused; we cannot expect to not be disturbed and not to suffer—but we don’t have to be confused.” The way forward has never been clearer, particularly with the new initiative of your National Assembly to organize these matters within the proven framework for action guiding the Bahá’í world’s systematic endeavors. 

- The Universal House of Justice (From a letter dated 4 February 2018, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

July 2

A Baha’i cannot at the same time be a theosophist; many theosophists have become believers and very enlightened ones, but as we do not believe in reincarnation we obviously cannot be active as theosophists and Baha’is at the same time. 

- Shoghi Effendi (From a letter dated 6 November 1949 written on behalf of Shoghi Effendi to NSA of India; ‘Dawn of a New Day’)

June 30

...there are calamities for testing and for punishment—there are also accidents, plain cause and effect! 

- Shoghi Effendi (From a letter dated 19 March 1946 written on behalf of Shoghi Effendi to an individual believer; included in a Memorandum by the Research Department of the Universal House of Justice dated 5 September 2006 concerning “Baha’i perspective on the concept of ‘karma’”; Baha’i Library Online)

June 28

Bahá’u’lláh’s previous Message, forwarded through one of the French ministers to the Emperor, [Napoleon III] had been accorded a welcome the nature of which can be conjectured from the words recorded in the “Epistle to the Son of the Wolf”: “To this [first Tablet], however, he did not reply. After Our arrival in the Most Great Prison there reached Us a letter from his minister, the first part of which was in Persian, and the latter in his own handwriting. In it he was cordial, and wrote the following: ‘I have, as requested by you, delivered your letter, and until now have received no answer. We have, however, issued the necessary recommendations to our Minister in Constantinople and our consuls in those regions. If there be anything you wish done, inform us, and we will carry it out.’ From his words it became apparent that he understood the purpose of this Servant to have been a request for material assistance.” 

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

June 26

This purposeful spirit has been especially evident in the institutional meetings that have been convened around the world. Again and again, the accounts of these gatherings have reported the same phenomenon: a profound, insightful conversation based on direct experience of building vibrant communities rather than on assumptions or theory. This conversation is animated by the ongoing process of learning in each place. It is imbued with a deeper recognition of the significance of the Bahá’í community’s endeavours and the implications they hold for a troubled world in desperate need of direction. A sense of responsibility and resolve is widely felt, and there is an acute awareness of the scale of the task at hand. Often, this conversation opens up an additional, complementary perspective which recognizes the efforts of communities and individuals not simply as the pursuit of programmes and projects, but as the cultivation of a way of life patterned on the divine teachings—a shaping of actions, interactions, and aspirations. 

- The Universal House of Justice (Ridvan 2026 message)

June 22

At the time when the Báb declared His Mission, the government of the country was, in Lord Curzon’s phrase, “a Church-State.” Venal, cruel, and immoral as it was, it was formally religious. Muslim orthodoxy was its basis and permeated to the core both it and the social lives of the people. But otherwise there were no laws, statutes, or charters to guide the direction of public affairs. There was no House of Lords nor Privy Council, no synod, no Parliament. The Sháh was despot, and his arbitrary rule was reflected all down the official scale through every minister and governor to the lowliest clerk or remotest headman. No civil tribunal existed to check or modify the power of the monarch or the authority which he might choose to delegate to his subordinates. If there was a law, it was his word. He could do as he pleased. It was his to appoint or to dismiss all ministers, officials, officers, and judges. He had power of life and death without appeal over all members of his household and of his court, whether civil or military. The right to take life was vested in him alone; and so were all the functions of government, legislative, executive, and judicial. His royal prerogative was limited by no written restraint whatever. 

- Shoghi Effendi (‘Introduction to ‘The Dawn-Breakers’)

June 20

Those who come to recognize Bahá’u’lláh as “the representative and mouthpiece of God” in this day will naturally strive to obey, out of love for His Beauty, the laws and exhortations He has brought. It would be a profound contradiction, however, for someone to profess the intention to be a Bahá’í yet consciously reject, disregard, or contend with aspects of belief or practice ordained by Him. It would only be reasonable in such instances for a person to resolve any fundamental contradiction for himself or herself before deciding whether to make the commitment to join the Bahá’í community. An example of this would be someone who holds a political post and shows interest in the Cause. Another would be someone whose professional life is prominently associated with the manufacture or distribution of alcohol. The same principle would also apply to the example you give of an individual involved in a same sex marriage. It is clear from the Bahá’í laws and principles concerning marriage and sexual conduct that marriage is a union between a man and a woman, and therefore it is not possible to recognize a same-sex union within the Bahá’í community.

The House of Justice is deeply sympathetic to those who may find themselves facing such a dilemma. No pressure should be brought to bear by the Bahá’í community on any person in this position, who must prayerfully determine the path to take. Recognition of Bahá’u’lláh is a matter between the individual and God. While it may not be possible for some individuals to enroll as Bahá’ís, they can, if they choose, continue their study of the Teachings and strive to put them into practice in their lives. 

- The Universal House of Justice (From a letter dated 5 June 2018, written on behalf of the Universal House of Justice to an individual believer; US National Baha’i Administrative website)