September 30

The Universal House of Justice has received your email letter of 29 December 2008, asking why such terms as “Alláh-u-Abhá” and “Yá Bahá’u’l-Abhá” are used by Bahá’ís rather than being translated into their native tongues, and has asked us to respond as follows.

The House of Justice on another occasion has clarified that the Greatest Name is to be used in its original language for the recitation of “Alláh-u-Abhá” 95 times a day, as well as for its use in the Long Obligatory Prayer and the Prayer for the Dead. It has also clarified that to translate words such as “Alláh-u-Abhá”, “Yá Bahá’u’l-Abhá”, “Mashriqu’l-Adhkár” and “Ḥazíratu’l-Quds” into one’s native language is not acceptable. One exception to this is the alternative use of the words “Right of God” or their equivalent into other languages while the term “Huqúqu’lláh” gradually becomes a part of Bahá’í vocabulary.

In general, one should bear in mind that all translations are, to some degree, inadequate. For instance, the beloved Guardian has pointed out in ... God Passes By that the word “Bahá” signifies at once the “Glory”, the “Splendour” and the “Light” of God; there is no single word in English which can express all these. It is, of course, desirable that there be no loss of meaning through translation; thus, it is preferable that certain terms directly related to the Manifestation of God remain in their original form. (From a letter dated 22 February 2009 written on behalf of the Universal House of Justice to an individual believer) 

- The Universal House of Justice  (Quoted by the Office of Correspondence of the Universal House of Justice’s in a letter dated 19 May 2015 written on behalf of the Universal Houser of Justice to an individual believer; published in ‘Lights of 'Irfán’ Book 17)

September 29

One hundred years ago, [1873] in a room overlooking a dusty square in the ancient seaport of 'Akká, was penned a Book that will come to be recognized as the charter of world civilization. Its Author, Bahá'u'lláh, had for more than a quarter of a century endured tribulation upon tribulation. His Forerunner had been martyred; His young Son, the Purest Branch, and some twenty-thousand believers, men, women and children, had given their lives that the new Revelation might live. He Himself had been tortured, imprisoned, despoiled of His worldly goods, betrayed by His half-brother, and had been subjected, with His family and a small band of followers, to successive exiles and finally to incarceration in the pestilential Turkish prison-city of 'Akká. His enemies, determined to obliterate His Cause, had all unwittingly served to fulfil the ancient purpose of God by bringing to the Holy Land the One Who was destined to establish the Kingdom of God on earth. With His arrival the time for the revelation of the Law of that Kingdom had come. 

- The Universal House of Justice  (From Introduction to 'Synopsis and Codification of the Kitab-i-Aqdas')

September 28

The House of Justice feels that, when Bahá'ís are teaching in an online "chat room" and Covenant-breakers intrude upon the discussion, the friends should not feel obliged to sign off simply because Covenant-breakers are present in this virtual space. They should, however, refrain from knowingly engaging the Covenant-breakers in discussions and, in any case, should avoid being drawn into contentious or disputatious situations. 

- The Universal House of Justice  (From a letter dated 27 October 1997 written on behalf of the Universal House of Justice to an individual; compilation ‘Electronic Communication with Covenant-breakers’, prepared by the Research Department of the Universal House of Justice)

September 27

...the flourishing of the community, especially at the local level, demands a significant enhancement in patterns of behaviour: those patterns by which the collective expression of the virtues of the individual members and the functioning of the Spiritual Assembly are manifest in the unity and fellowship of the community and the dynamism of its activity and growth. This calls for the integration of the component elements — adults, youth and children — in spiritual, social, educational and administrative activities; and their engagement in local plans of teaching and development. It implies a collective will and sense of purpose to perpetuate the Spiritual Assembly through annual elections. It involves the practice of collective worship of God. Hence, it is essential to the spiritual life of the community that the friends hold regular devotional meetings in local Bahá'í centres, where available, or elsewhere, including the homes of believers. 

- The Universal House of Justice  (From Ridvan 1996 message to the Bahá'ís of the World; compilation: ‘Selected Guidance concerning Devotional Gatherings)

September 26

It must be… clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Bahá’u’lláh in the Kitáb-i-Aqdas, and repeatedly and solemnly confirmed by ‘Abdu’l-Bahá in His Will. It does not constitute in any manner a contradiction to the Will and Writings of Bahá’u’lláh, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly-defined sphere of jurisdiction. 

- Shoghi Effendi  (From a letter dated February 27, 1929, published in ‘The World Order of Baha’u’llah’)

September 25

Not only will the present-day Spiritual Assemblies be styled differently in future, but they will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Bahá’u’lláh, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. 

- Shoghi Effendi  (From a letter dated February 27, 1929, published in ‘The World Order of Baha’u’llah’)

September 24

Few will fail to recognize that the Spirit breathed by Bahá’u’lláh upon the world, and which is manifesting itself with varying degrees of intensity through the efforts consciously displayed by His avowed supporters and indirectly through certain humanitarian organizations, can never permeate and exercise an abiding influence upon mankind unless and until it incarnates itself in a visible Order, which would bear His name, wholly identify itself with His principles, and function in conformity with His laws. 

- Shoghi Effendi  (From a letter dated 21 March, 1930, printed in ‘The World Order of Baha’u’llah)

September 23

He feels that the opening for a Canadian believer to visit the Governor of Greenland and his wife is extremely important.

The personality of the Bahá’í who accepts this invitation should be carefully considered, because to be a guest of people in a different climate and environment, of a different nationality and speaking a different language, so far away, might be a little trying, and of course the impression that this Bahá’í creates will be of infinite importance to the Faith in its future development in Greenland. Whether ... makes the sacrifice and goes, or some other individual is chosen, he urges your Assembly to above all consider this matter tactfully and from the human standpoint, rather than the religious one, if one can put it that way. 

- Shoghi Effendi  (From a letter dated 8 June 1952 written on behalf of Shoghi Effendi to the Canadian National Spiritual; ‘Messages to Canada’)

September 22

The Guardian was delighted to hear the friends are at last responding to the urgent needs of the Plan and going forth as pioneers. Plans are concrete things, and not mere honours, and victories—like all other achievements in life—must be purchased at the cost of persistent effort! He feels sure the Canadian Bahá’ís, perhaps slow to get under way, will display the counterpart of this British characteristic, and cling like bull dogs to their tasks, once they do get under way. 

- Shoghi Effendi  (From a letter dated 30 October 1951 written on behalf of Shoghi Effendi to the Canadian National Spiritual; ‘Messages to Canada’)

September 21

Regarding the question of Mr. and Mrs. ...: the Administrative Order is not a governmental or civic body, it is to regulate and guide the internal affairs of the Bahá’í community; consequently it works according to its own procedure, best suited to its needs. A Bahá’í who does more than visit temporarily a Community is considered for our administrative purposes as a resident and can vote and serve accordingly. Students in foreign lands, most obviously not residents, are registered as local Bahá’ís, and therefore entitled to do their share of work and play their part in the local Community life. This should be pointed out to ... who seem to be confusing our internal administration with external practices which have no relation to it. 

- Shoghi Effendi  (From a letter dated 30 October 1951 written on behalf of Shoghi Effendi to the Canadian National Spiritual; ‘Messages to Canada’)

September 20

Do ye not look upon the beginning of the affairs; attach your hearts to the ends and results. The present period is like unto the sowing time. Undoubtedly it is impregnated with perils and difficulties, but in the future many a harvest shall be gathered and benefits and results will become apparent. When one considers the issue and the end, inexhaustible joy and happiness will dawn. 

- ‘Abdu'l-Baha  ('Tablets of Abdu'l-Baha vol. 2')

September 19

The Faith is divided into three Ages: the Heroic, the Formative, the Golden Age, as has been outlined in His Writings. The Heroic Age closed with the Ascension of ‘Abdu’l-Bahá. The Formative Age is divided into epochs. The first epoch lasted 25 years… How long the Formative Age will last is not known, and there will probably be a number of epochs in it.

The Divine Plan of ‘Abdu’l-Bahá is divided into epochs. The first Seven-Year Plan constituted the first stage of the first epoch; the second Seven-Year Plan constitutes the second stage; while the Ten-Year Crusade will constitute the third stage of the first epoch of the Divine Plan. The first epoch of the Divine Plan will conclude with the conclusion of the Ten-Year Crusade. 

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

September 18

…the Laws revealed by Bahá’u’lláh in the Aqdas are, whenever practical and not in direct conflict with the Civil laws of the land, absolutely binding on every believer or Bahá’í institution whether in the East or in the West. Certain laws, such as fasting, obligatory prayers, the consent of the parents before marriage, avoidance of alcoholic drinks, monogamy, should be regarded by all believers as universally and vitally applicable at the present time. Others have been formulated in anticipation of a state of society destined to emerge from the chaotic conditions that prevail today.

When the Aqdas is published, this matter will be further explained and elucidated. What has not been formulated in the Aqdas, in addition to matters of detail and of secondary importance arising out of the application of the laws already formulated by Bahá’u’lláh, will have to be enacted by the Universal House of Justice. This body can supplement but never invalidate or modify in the least degree what has already been formulated by Bahá’u’lláh. Nor has the Guardian any right whatsoever to lessen the binding effect much less to abrogate the provisions of so fundamental and sacred a Book... 

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

September 17

As to the three aims which Shoghi Effendi has stated in his America and the Most Great Peace to have been the chief objectives of ‘Abdu’l-Bahá’s ministry, it should be pointed out that the first was: The establishment of the Cause in America; the erection of the Bahá’í Temple in Ishqábád, and the building on Mt. Carmel of a mausoleum marking the resting-place of the Báb, were the two remaining ones. 

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

September 16

In short, every means that produces war must be checked and the causes that prevent the occurrence of war be advanced; -so that physical conflict may become an impossibility. On the other hand, every country must be properly delimited, its exact frontiers marked, its national integrity secured, its permanent independence protected, and its vital interests honoured by the family of nations. These services ought to be rendered by an impartial, international Commission. In this manner all causes of friction and differences will be removed. And in case there should arise some disputes between them, they could arbitrate before the Parliament of Man, the representatives of which should be chosen from among the wisest and most judicious men of all the nations of the world. 

- ‘Abdu’l-Baha  ("Star of the West", vol. 5, no. 8 (August 1914), pp. 115-117) The Compilation of Compilations, Vol. II, Peace)

September 15

... a Haziratu'l-Quds is a building or apartment owned by the Spiritual Assembly. If it is rented, it must be regarded as a Bahá'í Centre and not as a Haziratu'l-Quds. However, it will serve the purpose of this goal if your National Assembly will encourage Local Spiritual Assemblies in ..., as soon as they become sufficiently consolidated, to establish their own Centres, whether this be rented or be a room specially set aside in the home of a Bahá'í. Then, in due course, as a local community grows, it can work towards actually acquiring its own Haziratu'l-Quds which can, at first, be quite a simple property owned by the Assembly as its administrative headquarters and as the meeting place of the community for Nineteen Day Feasts etc. The time to take each of the successive steps from the initial phase of meeting in the friends' homes with occasional hiring of a hall, to renting a permanent Centre, and then to actually acquiring a Haziratu'l-Quds must be decided in the light of the needs and possibilities in each place, but the believers must always have before them the vision of the time when they will have a fully-fledged local Haziratu'l-Quds fulfilling at the local level those functions so graphically outlined for the National Haziratu'l-Quds by the beloved Guardian on page 339 of "God Passes By". 

- The Universal House of Justice  (From a letter dated 22 June 1981 written on behalf of the Universal House of Justice to a National Spiritual Assembly; compilation on ‘Functions and Importance of the Haziratu'l-Quds’, prepared by the Research Department of the Universal House of Justice)

September 14

He will pray for your husband and son and your daughter-in-law, that, through drawing near to Bahá'u'lláh, they may be united and uplifted into a happier and more harmonious atmosphere, for the Cause can heal friction if people will let it and make the effort themselves as well.

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi, 11 June 1948 to an individual believer) The Compilation of Compilations vol. I, Divorce)

September 13

In the Arabic Bayán the Báb called upon His followers to gather together once every nineteen days to show hospitality and fellowship. Bahá’u’lláh here [in the Kitab-i-Aqdas] confirms this and notes the unifying role of such occasions.

‘Abdu’l-Bahá and Shoghi Effendi after Him have gradually unfolded the institutional significance of this injunction. ‘Abdu’l-Bahá emphasized the importance of the spiritual and devotional character of these gatherings. Shoghi Effendi, besides further elaborating the devotional and social aspects of the Feast, has developed the administrative element of such gatherings and, in systematically instituting the Feast, has provided for a period of consultation on the affairs of the Bahá’í community, including the sharing of news and messages. 

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

September 12

The clarion-call addressed to the “concourse of kings and of the sons of kings,” marking the inception of a process which, accelerated by Bahá’u’lláh’s subsequent warnings to the entire company of the monarchs of East and West, was to produce so widespread a revolution in the fortunes of royalty, had been raised in the Qayyúmu’l-Asmá. The “Order,” whose foundation the Promised One was to establish in the Kitáb-i-Aqdas, and the features of which the Center of the Covenant was to delineate in His Testament, and whose administrative framework the entire body of His followers are now erecting, had been categorically announced in the Persian Bayán. 

- Shoghi Effendi  (‘God Passes By’)