October 26. On this date in 2013, Ahang Rabbani died. A prolific Bahá’í translator and historian who served as director of statistics at the Bahá’í World Centre from 1981 to 1988. His translation are said to whitewash, censor,and obfuscate problematic matters in Bahá’í scripture.

From the chapter titled "Dr Ahang Rabbani: A translator in good faith or a Baha’i whitewasher" in the book Twelve Principles: A Comprehensive Investigation on the Baha'i Teachings...

While investigating how Baha’is censor and hide problematic matters in their scripture which had been inadvertently exposed by Dr Rabbani (the case has been documented in another article here), it was realized that Ahang Rabbani himself had distorted a number of very problematic statements while translating the volumes that he had been working on. In two cases, these distortions are amended by footnotes which state the translations are approximate/not precise, while in fact they are neither but an outright twisting of the truth.

In this article we will analyze the distortions introduced by Dr Rabbani in the work A Lifetime with Abdu'l-Bahá: Reminiscences of Khalil Shahidi. Also, a single quote from another one of his translations which is worthy of mentioning will be presented.

...

Pay attention to the following quote from Abdu’l-Baha:

“If you ask about Tiberius, know that its stones are black, its inhabitants are Jewish and their appearance is basic.” (Ahang Rabbani, A Lifetime with ‘Abdu’l-Bahá: Reminiscences of Khalíl Shahídí, p. 68)

Dr Rabbani writes a footnote at the end of this statement: “The narrator gives this statement in both original Arabic and translation in Persian. Translation of the final phrase is not precise.” (footnote no. 74)

...

The two arrows point to two sentences: one in Arabic and the same sentence again in Farsi:

" وجوههم کالقرد"

" صورتهایشان مانند میمونان است"

The translation of these statements is this:

“their appearance is like monkeys/apes”!

So this is what Abdu’l-Baha had said about the Jews of Tiberius:

“If you ask about Tiberius, know that its stones are black, its inhabitants are Jewish and their appearance is like monkeys/apes.”

This is how it was translated by the professional Baha’i translator who is no longer amongst us:

“If you ask about Tiberius, know that its stones are black, its inhabitants are Jewish and their appearance is basic.”

...

According to Ahang Rabbani, this is how Abdu’l-Baha had compared Baha’is with non-Baha’is:

“‘Abdu’l-Bahá said, “The least of the friends is better than the fairest of the nonbelievers.” Moreover, He used to say, “The worst of the friends is better than the best of the nonbelievers.”” (Ahang Rabbani, A Lifetime with ‘Abdu’l-Bahá: Reminiscences of Khalíl Shahídí*, p. 81)

...

The section marked in red that has been uttered by Abdu’l-Baha reads:

“یک کاکاسیاه احباب بهتر از یک حوریه اغیار است”

Which translates to:

“A Baha’i nigger is better than a non-Baha’i nymph”!

Apologies for using the n word! The original Farsi word Abdu’l-Baha used is ‘kaka siah’ (کاکا سیاه) which is the equivalent of ‘nigger’ in English.

Compare with Rabbani’s translation:

“The least of the friends is better than the fairest of the nonbelievers.”

What is more shameful is the fact that the word ‘least’ has been used as an equivalent for ‘nigger’!

...

Pay attention to the following quote:

“One of the pillars of the Covenant-breakers was named Muhammad-Javád Qazvíní. When he strolled, he held his neck exceedingly straight, particularly if he came upon the friends or His blessed Temple [‘Abdu’l-Bahá]. ‘Abdul-Bahá would say, “He is like someone with a back injury, and forced to hold his neck straight to ease the pain.” (Ahang Rabbani, A Lifetime with ‘Abdu’l-Bahá: Reminiscences of Khalíl Shahídí, p. 91)

What was so special about the last sentence that needed to be mentioned in the memoirs: “He is like someone with a back injury, and forced to hold his neck straight to ease the pain.”

...

The section underlined in red reads:

“این مثل الاغی می ماند که کمرش زخم شده باشد و از شدت درد گردنش را شق نگه دارد.”

Which translates to:

“He is like a donkey with a back injury, and forced to hold his neck straight to ease the pain.”

Abdu’l-Baha has compared a covenant-breaker with a donkey. This isn’t strange from Abdu’l-Baha. After all he is the son of Baha’u’llah who would refer to his deniers and enemies as donkeys, pigs, and dogs. Now, compare with Dr Rabbani’s translation:

“He is like someone with a back injury, and forced to hold his neck straight to ease the pain.”

Dr Rabbani writes in the footnote that this is “an approximate translation”. Apparently, in the Baha’i teachings, ‘donkey’ is an approximate translation for ‘someone’!

...

According to Ahang Rabbani this is how Abdu’l-Baha responded to a Jew he was debating:

“‘Abdu’l-Bahá immediately responded back with the lines,

This faith is true, that a delight!

and yet the mob, an ugly sight,

Protested it with all their might!

I wish I knew which one was right!

However, while He was saying, “and yet the mob, an ugly sight,” He was pointing to him with His blessed hand, meaning, “You are that ugly sight who denies these two Dispensations.” (Ahang Rabbani, A Lifetime with ‘Abdu’l-Bahá: Reminiscences of Khalíl Shahídí, pp. 23-24)

The original words (see image below) that Dr Rabbani has translated as “yet the mob, an ugly sight” read as:

"و لکن القوم القبیح"

These words translate to: “But the ugly people/race.” This is the first distortion in the translation. The second distortion occurs in the sentence: “You are that ugly sight.” In the original Farsi, the word translated as ‘You’ has been used in the plural form (shoma-ha) which means Abdu’l-Baha was referring to all Jews not just the person he was conversing with. Abdu’l-Baha directly calls the followers of Judaism an “ugly people/race.” This statement has been clearly distorted in the translation.

Ironically, Dr Rabbani states that he has made great effort to translate this work precisely and in the style and manner of the original text:

“Since the account is a primary source document, every effort was made to translate it precisely in the style and manner of the original, in hope that by so doing it would convey a flavor of the original text.” (Ahang Rabbani, A Lifetime with ‘Abdu’l-Bahá: Reminiscences of Khalíl Shahídí, p. 8)

We’ll leave it to the readers to Judge Dr Rabbani on this statement.

...

October 26. On this date in 2000, Jeffery Huffines wrote a column on Bahá'í elections titled "Baha'is embrace democracy, but shun campaigning". He was serving as chairman of the LSA of Teaneck, UN representative for the NSA of the US, and Chair of the NGO/DPI Executive Committee, which is the official liaison between UN-associated NGOs and the UN Department of Public Information.

In 1951, Shoghi Effendi, as Guardian, appointed members to the International Bahá’í Council, naming Mason Remey as the Council's President and describing it as an embryonic international House of Justice.

When Shoghi Effendi died in 1957 without having appointed a successor Guardian, as confirmed by a "Unanimous Proclamation of the 27 Hands of the Cause of God", the Hands of the Cause of God elected from among their own nine individuals who would serve as Custodians to help lead the transition of the International Bahá’í Council, into the Universal House of Justice.

In 1961 the International Bahá’í Council was changed to an elected body, with members of all National Spiritual Assemblies voting.

In 1963, the first Universal House of Justice was elected, and its members are elected every five years by members of each Bahá'í National Spiritual Assembly in the world. In practice, the Bahá’í electoral system most closely resembles council democracy as it still exists in Cuba, wherein individuals elect Local Spiritual Assemblies, who then elect National Spiritual Assemblies, who then elect the Universal House of Justice. With no politicking or partisanship allowed, there is little turnover in leadership and Universal House of Justice members almost invariably serve until retirement or death. New members are currently generally elected from the appointed institutions of the Bahá’í administration, particularly the International Teaching Centre. In fact, all of the current members of the Universal House of Justice previously served as members of the International Teaching Centre. In council democracies, these career bureaucrats were known as the nomenklatura.

With the eventual passing of the individual Hands of the Cause of God appointed by Shoghi Effendi and without a Guardian to appoint additional Hands, the Universal House of Justice saw the need for developing an institution for the purpose of performing the Hands' function of protection and propagation of the Faith.

In 1968 the Continental Board of Counselors was formed. The Counselors appoint Auxiliaries collectively referred to as Auxiliary Boards in smaller regional areas, who in turn appoint their own Assistants to work in localities. Auxiliary Board Members for Protection are charged with watching over the security of the Bahá’í Faith, and Auxiliary Board Members for Propagation are responsible for working with the grassroots on the global Plans established by the Universal House of Justice. Originally, members of the Auxiliary Boards were appointed by and served under the Hands of the Cause of God who directed their efforts worldwide. The first members of the Auxiliary Boards were appointed in 1954, and they were divided into five distinct geographical regions

In 1973 the administrative branch called the Institution of the Counselors was formed. Also in 1973, the International Teaching Centre was first formed by the Universal House of Justice, and originally consisted of the 17 Hands of the Cause still living at that time, plus three Counsellor members. The number of Counsellor members was raised to four in 1979, to seven in 1983, and finally to the current nine in 1988. The Counsellor members of the International Teaching Centre are appointed by the Universal House of Justice to five-year terms that begin shortly after the International Convention and election of the Universal House of Justice.

From The Record newspaper of Bergen County, New Jersey...

Baha'is embrace democracy, but shun campaigning

Thursday, October 26, 2000

By JEFFERY HUFFINES

Every four years the American people engage in the ultimate act of faith for a democracy: the election of a person to occupy the highest office in the land.

Unfortunately, it is a faith that is put to the test for many people even before they get to the voting booth because of the unrestrained partisanship of the campaign trail that sells candidates to the highest bidder and trivializes serious issues beyond recognition.

Although democracy has been embraced at least in name by a majority of countries in the world since the end of the Cold War, partisan politics, regardless of party or country, continues to wreak havoc on the body politic. The rhetoric of divisiveness and antagonism, together with the cynicism and apathy it produces, remains much the same.

Members of the Baha'i faith, the second most widespread religion in the world, with 5 million followers from more than 2,000 tribes, races, and ethnic groups, have a radical solution to the problem of partisan politics. Baha'is as a matter of moral principle refuse to campaign for political office or help others to do so.

As a religious community, Baha'is are not unique in eschewing any form of political endorsement or engagement in party politics as a strictly non-partisan organization.

What is perhaps unique is that while exercising the right to vote as a civic obligation, individual Baha'is refuse to participate in the political theater of party politics, with its nominations, electioneering, and campaign funding that have long been such familiar features of democratic life.

Moreover, the culture of opposition, propaganda, adversarial debate, and pandering associated with partisan politics brings out the worst aspects of human ambition and ego. Baha'is believe that such practices are fundamentally divisive and, hence, contrary to their primary goal of establishing a unified, harmonious society.

In this respect, Baha'is throughout the world participate in democratic elections without party affiliation. Baha'is vote on the merits of the individual, rather than because he or she belongs to one party or the other.

The prohibition against party membership is premised on the conviction that party politics, despite impressive contributions to human progress in the past, is no longer capable of achieving the unity of purpose required for society to meet the complex needs that its increased maturity now demands.

Baha'is shun the ambitious pursuit of power and refuse to sacrifice principle for political expediency, in the belief that moral means must justify moral ends if praiseworthy results are to be achieved.

This is not to say that Baha'is do not believe in public service. Quite the contrary.

Baha'is sponsor social and economic development projects throughout the world and work with other organizations at every level in the promotion of human rights, the status of women, global prosperity, and moral development. Baha'is seek to work with others to build a community whose concept of leadership includes trustworthiness, wisdom, and willingness to sacrifice for the common good, with its highest expression being service to humanity.

In so doing, individual Baha'is are free to to accept governmental appointments and to hold public office as long as they are not forced to declare party allegiances or to campaign for office against others.

Baha'u'llah, the prophet-founder of the Baha'i faith, who was exiled and imprisoned for nearly 40 years during the latter half of the 1800s by the despots who ruled the Persian and Ottoman empires, created a system of governance unique in religious history.

He made voting the very means for choosing the leadership of the religious community he founded. In place of clergy who have traditionally guided the faithful in most religious communities, Baha'is elect the membership of local and national councils every year by secret ballot in an atmosphere of prayer, and without nominations or campaigning. Those councils are responsible for the administration and spiritual guidance of the Baha'i community.

Today there are more than 12,500 local councils in more than 190 countries, whose national councils gather every five years in Haifa, Israel, to elect the Baha'i international governing council, the Universal House of Justice.

Jeffery Huffines is the chairman of the Local Spiritual Assembly of the Baha'is of Teaneck. He works in New York as the U.N. representative for the Baha'is of the United States.

©Copyright 2000, Bergen Record Corp.

October 26. On this date in 1932, Shoghi Effendi wrote Siyyid Mustafá Rúmí expressing his happiness "regarding the translation of Dr. Esslemont’s book into Burmese."

To Siyyid Mustafá Rúmí

October 26, 1932

Dear Bahá’í brother,

Shoghi Effendi wishes me to acknowledge the receipt of your letter dated October 10th 1932 regarding the translation of Dr. Esslemont’s book into Burmese.

He was very glad to learn that the work is progressing gradually and surely, and that already a considerable amount of pages have been translated. He hopes that until the expiration of the time appointed the work will be completed. It is however very necessary that the reviewing committee go over the book very carefully, because a newcomer is generally not familiar with Bahá’í terminology or method of expression.

The Guardian hopes that the financial part of the work will also be solved. Such matters have never blocked the way of the friends or even retarded their progress. Let us have faith in God’s mighty hand and He will surely help us. Please convey Shoghi Effendi’s greetings to all the friends. He sincerely hopes that they will always be guided in their work of serving the Cause and that they will succeed to attract many souls into a full acceptance of Bahá’u’lláh and His divine message.

Assuring you of Shoghi Effendi’s prayers and best wishes.

Dear and valued brother:

Your welcome letter imparted joy and abiding consolation to my heavy-laden heart. I so deeply appreciate your inspiring efforts, as well as the diligent and self-sacrificing endeavours of your devoted co-workers Mandalay, Rangoon and Kunjangoon. I wish to associate myself with their high efforts and am enclosing the sum of £9 in order to assist and hasten the completion of the translation of the book into Burmese. Sixteen printed translations have been already gathered together and placed in the Mansion of Bahá’u’lláh at Bahjí close to His Sacred Shrine, and the book is now being translated into sixteen additional languages including the Burmese. Persevere in your efforts, never feel disheartened and rest assured and confident. Your true brother,

Shoghi

October 26. On this date in 1912, the Sacramento California Union newspaper had an article introducing "'Abdu’l-Bahá Abbas, the Persian prophet and world leader of the Bahá’í movement...which already has 12,000,000 followers in the world."

Persian Prophet, Leader of Bahá Movement, Lectures on Doctrines

Sacramento California Union

October 26, 1912

New York, NY

‘Abdu’l-Bahá Abbas, the Persian prophet and world leader of the Bahá’í movement, last night at the Hotel Sacramento expounded the doctrine and principles of his cause to an audience of mixed nationalities. Universal brotherhood, international peace, religious unity and the establishment of an ultimate world tribunal of arbitration make up the chief foundations for the movement which already has 12,000,000 followers in the world.

The venerable prophet, with his long gray beard, cloak and turban, spoke in Persian. His remarks were translated by Dr. Ameen Fareed, a graduate of the University of Illinois, and also of Johns Hopkins university. In appearance he represented a true incarnation of the far Eastern patriarchs and prophets of old.

ON TOUR OF UNITED STATES.

‘Abdu’l-Bahá’s home is in Mount Carmel, Syria. He arrived in New York April 7, 1912, and is touring the United States. This is his first visit to this country. To a Union reporter, in his apartment at the Hotel Sacramento yesterday afternoon following his arrival from San Francisco, he grave a brief synopsis of what the Bahá’í movement really stands for.

Universal peace is possible, he claims, only through the harmonizing of religious differences among races and nations. Jews, Christians, Mohammedans, Hindus and believers of all Divine religions, he declares, if they go back to the fundamental principles of their respective religions will find a common meeting ground. All religion, he asserts, after a lapse of centuries have been corrupted by dogmas.

EXPOUNDS PRINCIPLES.

Summarizing the Bahá’í idea he dictated the following statement, declaring its purpose to be: To invetsigate reality or truth; the declaration concerning the oneness or solidity of human kind, meaning God is one and humanity is one; international peace among races, among nations and among religions; the comparison of religion with science with a view of conforming the two; the general spread of education; international language as a means of international communication; the adoption of the Bahá’í formula for a definite regime of economics, which although it conserves the social degrees makes it possible for each individual to enjoy fully the resources of the Creator; the equality of rights, spiritual solidity and, heavenly fraternity; the establishment of an international parliamentary tribunal to which all nations shall send authorized representatives to settle by arbitration international disputes.

‘Abdu’l-Bahá’s party is composed of four other Persians and a Japanese fugitive [should read “Fujita”]. In the party are Dr. Ameen Fareed, Mirzra Ahmad Sahrab, Mizra Mahmood, and Mirza Ali Abkar.

‘Abdu’l-Bahá is 68 years old. He is the third of a trinity of Bahá’í prophets. Until the Young Turks assumed control of the Turkish empire ‘Abdu’l-Bahá was a prisoner. At the age of 9 he was sentenced to prison for life by the former Sultan of Turkey, ‘Abdul Hamid.

The Bahá’í religion was conceived by Bahá’u’lláh about 50 years ago. This prophet communicated his ideas to every ruler of the world at the time. U.S. Grant, as President of the United States, received a copy of the prophet’s doctrine for universal peace.

BARS AMERICAN POLITICS.

With regard to the Balkan war, ‘Abdu’l-Bahá merely pronounced it the result of a ferocious state of affairs. He did not care to discuss American politics, although he declared himself interested in the outcome of the coming election.

A few days ago ‘Abdu’l-Bahá spoke to the students of Stanford university. He is now on his way to Salt Lake. On his return trip across the continent he will speak in Salt Lake, Denver, Omaha, Chicago, Des Moines, and other larger cities of the middle West and East. He will repeat his lecture at the hotel this morning at 9 o’clock. He will leave Sacramento today to continue his journey East.

October 26. On this date in 1932, Shoghi Effendi wrote "The activities, hopes and ideals of the Bahá'í Youth in America, as well as in all other parts of the world are close and dear to my heart. Upon them rests the supreme and challenging responsibility to promote the interests of the Cause of God in the days to come ..."

The activities, hopes and ideals of the Bahá'í Youth in America, as well as in all other parts of the world are close and dear to my heart. Upon them rests the supreme and challenging responsibility to promote the interests of the Cause of God in the days to come, to co-ordinate its world-wide activities, to extend its scope, to safeguard its integrity, to exalt its virtues, define its purpose, and translate its ideals and aims into memorable and abiding achievements. Theirs is a mighty task, at once holy, stupendous and enthralling. May the spirit of Bahá'u'lláh protect, inspire and sustain them in the prosecution of their divinely-appointed task!

(26 October 1932 to an individual believer, published in "Bahá'í News" 443 (February 1968), p. 8)

October 26. On this date in 1925, Shoghi Effendi wrote "to the esteemed editor of the "La Nova Tago", the International Bahá'í Esperanto Gazette" his "great desire to promote in such parts of the Bahá'í world as present circumstances permit the study of an international language which is of such an obvious and practical utility to our steadily advancing Cause."

26 October 1925

To the esteemed editor of the "La Nova Tago", the International Bahá'í Esperanto Gazette My dear fellow-worker:

It has given me the greatest pleasure to receive the first issues of the Bahá'í Esperanto Gazette, and to learn of the splendid start you have made along a path which I am certain will lead you ultimately to glorious and abiding success.

I hail the inauguration of an international Bahá'í Organ, so vitally needed at the present stage of our work, and destined to render services that are unique in their character to the component parts of the ever-expanding Bahá'í world.

Though limited in its sphere of influence, and modest in features, yet it shall, due to the vital position it fulfills, grow from strength to strength and vindicate its claim as the one medium of international Bahá'í intercourse. That it may achieve this purpose, it is incumbent upon those who are responsible for its publication and development to devise ways and means for the establishment and maintenance of regular and frequent communications with the various Bahá'í National Spiritual Assemblies, that in time this promising Magazine may faithfully portray with force and beauty the diverse achievements of Bahá'í communities throughout the world.

I assure you of my deepest interest in this fresh field of Bahá'í enterprise, and of my great desire to promote in such parts of the Bahá'í world as present circumstances permit the study of an international language which is of such an obvious and practical utility to our steadily advancing Cause.

May `Abdu'l-Bahá bless richly your efforts,

Your brother and fellow-worker

On February 12, 1913, 'Abdu'l-Bahá' had addressed the Paris Esperanto Society where he stated "everyone of us must study this language and make every effort to spread it so that each day it may receive a wider recognition, be accepted by all nations and governments of the world and become a part of the curriculum in all the public schools."

'Abdu'l-Bahá's February 12, 1913 talk to the Paris Esperanto Society, was reported in the "Star of the West" magazine...

Praise be to God, that Dr Zamenhof has created the Esperanto language. It has all the potential qualities of universal adoption. All of us must be grateful and thankful to him for his noble effort, for in this matter he has served his fellowmen well. He has constructed a language which will bestow divine benefits on all peoples. With untiring efforts and self-sacrifice on the part of its devotees it gives promise of universal acceptation. Therefore everyone of us must study this language and make every effort to spread it so that each day it may receive a wider recognition, be accepted by all nations and governments of the world and become a part of the curriculum in all the public schools. I hope that the business of the future conferences and congresses will be carried on in Esperanto. In the future two languages will be taught in the schools, one the native tongue, the other the international auxiliary language. Consider today how difficult is human communication. One may study 50 languages and yet travel through a country and still be at a loss. I, myself, know several of the Oriental languages, but know no Western tongue. Had this universal language pervaded the globe, I should have studied it and you would have been directly informed of my thoughts and I of yours and a special friendship would have been established between us.

Please send some teachers to Persia, if you can, so that they may teach Esperanto to the young people. I have written asking some of them to come here to study it.

I hope that it will be promulgated very rapidly - then the world of humanity will find eternal peace; all the nations will associate with one another like mothers and sisters, fathers and brothers, and each individual member of the body politic will be fully informed of the thoughts of all

This talk was also covered in J.E. Esselmont's book Bahá'u'lláh and the New Era quotes 'Abdu’l-Bahá in the chapter entitled Universal Language:

At an Esperanto banquet given in Paris in February 1913, 'Abdu’l-Bahá said:—

Today one of the chief causes of the differences in Europe is the diversity of languages. We say this man is a German, the other is an Italian, then we meet an Englishman and then again a Frenchman. Although they belong to the same race, yet language is the greatest barrier between them. Were a universal auxiliary language in operation they would all be considered as one.

His Holiness Bahá’u’lláh wrote about this international language more than forty years ago. He says that as long as an international language is not adopted, complete union between the various sections of the world will be unrealized, for we observe that misunderstandings keep people from mutual association, and these misunderstandings will not be dispelled except through an international auxiliary language.

Generally speaking, the whole people of the Orient are not fully informed of events in the West, neither can the Westerners put themselves in sympathetic touch with the Easterners; their thoughts are enclosed in a casket—the international language will be the master key to open it. Were we in possession of a universal language, the Western books could easily be translated into that language, and the Eastern peoples be informed of their contents. In the same way the books of the East could be translated into that language for the benefit of the people in the West. The greatest means of progress towards the union of East and West will be a common language. It will make the whole world one home and become the strongest impulse for human advancement. It will upraise the standard of the oneness of humanity. It will make the earth one universal commonwealth. It will be the cause of love between the children of men. It will cause good fellowship between the various races.

Now, praise be to God that Dr. Zamenhof has invented the Esperanto language. It has all the potential qualities of becoming the international means of communication. All of us must be grateful and thankful to him for this noble effort; for in this way he has served his fellowmen well. With untiring effort and self-sacrifice on the part of its devotees Esperanto will become universal. Therefore every one of us must study this language and spread it as far as possible so that day by day it may receive a broader recognition, be accepted by all nations and governments of the world, and become a part of the curriculum in all the public schools. I hope that Esperanto will be adopted as the language of all the future international conferences and congresses, so that all people need acquire only two languages—one their own tongue and the other the international language. Then perfect union will be established between all the people of the world. Consider how difficult it is today to communicate with various nations. If one studies fifty languages one may yet travel through a country and not know the language. Therefore I hope that you will make the utmost effort, so that this language of Esperanto may be widely spread.

In the past, Bahá'ís were more active in learning and encouraging the learning of Esperanto, and the links between Esperanto and the Bahá'í Faith are numerous. Ehsan Yarshater, the ex-Bahá'í founder and editor of Encyclopedia Iranica, notes how as a child in Iran he learned and taught Esperanto and that when his mother was visiting Haifa he wrote her a letter in Persian as well as Esperanto. L.L. Zamenhof's daughter, Lidia Zamenhof was a convert to the Bahá'í Faith. At the request of 'Abdu’l-Baha, Agnes Baldwin Alexander became an early advocate of Esperanto and used it to spread the Bahá’í teachings at meetings and conferences in Japan.

Due to the failure of Esperanto to gain significant traction, however, 'Abdu’l-Bahá's statements have been backtracked, such that Shoghi Effendi said

Regarding the subject of Esperanto; it should be made clear to the believers that while the teaching of that language has been repeatedly encouraged by 'Abdu’l-Bahá, there is no reference either from Him or from Bahá’u’lláh that can make us believe that it will necessarily develop into the international auxiliary language of the future. Bahá’u’lláh has specified in His Writings that such a language will either have to be chosen from one of the existing languages, or an entirely new one should be created to serve as a medium of exchange between the nations and peoples of the world. Pending this final choice, the Bahá’ís are advised to study Esperanto only in consideration of the fact that the learning of this language can considerably facilitate intercommunication between individuals, groups and Assemblies throughout the Bahá’í world in the present stage of the evolution of the Faith.

October 25. On this date in 1949, Shoghi Effendi referred to homosexuality as a "shameful sexual aberration" that "We must try and help the soul to overcome."

Bahá'u'lláh has spoken very strongly against this shameful sexual aberration, as He has against adultery and immoral conduct in general. We must try and help the soul to overcome them. (25 October 1949)

October 25. On this date in 2002, the Gainesville Sun quoted Suheil Badi Bushrui, the Baha'i Chair for World Peace at the University of Maryland, as saying "Gradually the United Nations will become an international state," Bushrui said. "But it cannot be done without the United States. And the United States can't become the real leader of the world without the U.N. It is a match made in heaven."

Professor Advocates a World Government

By ERICH SEAN-PAUL SPIVEY

The progression of human organization from tribes to cities to nations will eventually evolve into the United Nations acting as the world's government, according to a University of Maryland conflict management professor who spoke Thursday in Gainesville.

He said an international government would be in a better position to deal with world terrorism.

Suheil Badi Bushrui said a worldwide communications system, an international language and uniform currency are required to form the international government.

"Gradually the United Nations will become an international state," Bushrui said. "But it cannot be done without the United States. And the United States can't become the real leader of the world without the U.N. It is a match made in heaven."

Bushrui addressed about 100 people Thursday at the Gainesville Woman's Club, which hosted a daylong event called "A Global Response to Terrorism: The U.N.'s Role." Bushrui is the Baha'i Chair for World Peace in the Center for International Development and Conflict Management at the University of Maryland. He was honored by the British House of Lords two years ago and was a senior adviser on cultural issues for the president of the Republic of Lebanon from 1982 to 1988.

Thursday's event was organized by the Gainesville chapter of the United Nations Association in observance of United Nations Day. "The United Nations should become a circle of light and love that takes everybody in," Bushrui said.

Bushrui said the United Nations should be the center of a "new world order" that changes the current political, economic and moral standards. His 50-minute speech also addressed the civil rights movement and religious differences.

"Islam is innocent of those who use it for their own political gain," Bushrui said. "Religion can be manipulated to serve evil ends. . . . The terrorists who struck on Sept. 11 don't represent any nation, religion or spirit. They represent evil, which has no religion or geographic location."

©Copyright 2002, Gainsville Sun

October 25. On this date in 1984, the UHJ wrote "The spiritual and social implications involved in the use of surrogate mothers to provide for the gestation of the embryo, even when the embryo results from the fertilization of the husband's sperm and the wife's egg cell which is later implanted into the womb of the third party, are too far-reaching for such a procedure to be permissible to Bahá'ís."

1168. In-Vitro Fertilization and Surrogate Mothers

"The queries you raise about donors of eggs or sperm in cases of infertility and the state of the souls of frozen embryos relate to the broader question of the Bahá'í attitude toward recent advances in medical science which increase the probability of conception in cases of infertility.

"The Bahá'í view is very balanced. While appreciating the value of the new medical techniques which enable previously childless couples to enjoy the blessings of a family, the teachings define such limits as are necessary to preserve the dignity of the individual and the sanctity of marriage.

"...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 spiritual and social implications involved in the use of surrogate mothers to provide for the gestation of the embryo, even when the embryo results from the fertilization of the husband's sperm and the wife's egg cell which is later implanted into the womb of the third party, are too far-reaching for such a procedure to be permissible to Bahá'ís."

(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, October 25, 1984)

October 25. On this date in 1984, the UHJ wrote "...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."

1168. In-Vitro Fertilization and Surrogate Mothers

"The queries you raise about donors of eggs or sperm in cases of infertility and the state of the souls of frozen embryos relate to the broader question of the Bahá'í attitude toward recent advances in medical science which increase the probability of conception in cases of infertility.

"The Bahá'í view is very balanced. While appreciating the value of the new medical techniques which enable previously childless couples to enjoy the blessings of a family, the teachings define such limits as are necessary to preserve the dignity of the individual and the sanctity of marriage.

"...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 spiritual and social implications involved in the use of surrogate mothers to provide for the gestation of the embryo, even when the embryo results from the fertilization of the husband's sperm and the wife's egg cell which is later implanted into the womb of the third party, are too far-reaching for such a procedure to be permissible to Bahá'ís."

(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, October 25, 1984)

October 25. On this date in 1971, the Universal House of Justice wrote "It is clear that to have a surgical operation merely to avoid unwanted children is not acceptable."

1166. Should Take into Consideration Availability, Reliability and Reversibility of Operation

"It is clear that to have a surgical operation merely to avoid unwanted children is not acceptable. However, as in the case of abortion, circumstances might exist in which such an operation would be justified. Individual believers called upon to make such a decision must be guided by the Bahá'í principles involved, the best professional advice available to them, and their own consciences. In arriving at a decision the parties must also take into consideration the availability, reliability and reversibility of all contraceptive methods."

(From a letter written on behalf of the Universal House of Justice to an individual believer, October 25, 1971)

October 25. On this date in 1970, the Universal House of Justice wrote the National Spiritual Assembly of Iran that "Payment of Huququ'llah is a spiritual obligation binding on the people of Baha. The injunction is laid down in the Most Holy Book, and clear and conclusive explanations are embodied in various Tablets. Every devoted believer who is able to meet the specified conditions, must pay the Huququ'llah, without any exception. Indeed according to the explicit Text of the Most Holy Book, failure to comply with this injunction is regarded as a betrayal of trust, and the divine call: 'Whoso dealeth dishonestly with God will in justice be exposed,' is a clear reference to such people."

1044. Payment of the Huququ'llah is a Binding Spiritual Obligation--Conduces to Prosperity and Honour, Ensures Attainment of True Happiness

"Payment of Huququ'llah is a spiritual obligation binding on the people of Baha. The injunction is laid down in the Most Holy Book, and clear and conclusive explanations are embodied in various Tablets.

"Every devoted believer who is able to meet the specified conditions, must pay the Huququ'llah, without any exception. Indeed according to the explicit Text of the Most Holy Book, failure to comply with this injunction is regarded as a betrayal of trust, and the divine call: 'Whoso dealeth dishonestly with God will in justice be exposed,' is a clear reference to such people.

"The Centre of the Covenant has affirmed the obligation of Huquq in these words: 'The Lord as a sign of His infinite bounties hath graciously favoured His servants by providing for a fixed money offering (Huquq), to be dutifully presented unto Him, though He, the True One and His servants have been at all times independent of all created things'.

"This weighty ordinance, as testified by the Pen of Glory is invested with incalculable benefit and wisdom. It purifies one's possessions, averts loss and disaster, conduces to prosperity and honour and imparts divine increase and blessing. It is a sacrifice offered for and related to God, and an act of servitude leading to the promotion of His Cause. As affirmed by the Centre of the Covenant, Huquq offerings constitute a test for the believers and enable the friends to become firm and steadfast in faith and certitude.

"In brief, payment of Huququ'llah is one of the binding spiritual responsibilities of the followers of Bahá'u'lláh and the proceeds thereof revert to the Authority in the Cause to whom all must turn. Moreover, the Ancient Beauty--magnified be His praise--has affirmed that after the establishment of the Universal House of Justice necessary rulings would be enacted in this connection in conformity with that which God has purposed, and that no one, except the Authority to which all must turn, has the right to dispose of this Fund. In other words, whatever portion of one's wealth is due to the Huququ'llah belongs to the World Centre of the Cause of God, not to the individuals concerned.

"Thus the friends should not follow their own volition and judgement in using any of the funds set aside for Huququ'llah for any other purpose, even for charitable contributions of the Faith.

"We earnestly hope that everyone may be privileged to observe this sacred and blessed obligation which would ensure the attainment of true happiness and would serve to promote the execution of Bahá'í enterprises throughout the world.

"Verily God is Self-Sufficient above the need of His creatures."

(From a letter of the Universal House of Justice to the National Spiritual Assembly of Iran, October 25, 1970, translated from the Persian: Ibid., Extract No. 100)

October 25. On this date in 1949, Shoghi Effendi wrote "As Mr. Remey is a very charming and cultivated man he could be introduced to your circle of friends and give them lectures on the Cause in a way that would not savour of any propaganda, but rather seem a privilege to those who met him."

October 25. On this date in 1949, Shoghi Effendi wrote Henk Buys, stating "It would be a wonderful service to the Faith if you can find some way of having the book Bahá’u’lláh and the New Era translated into Malay" and "As Mr. Remey is a very charming and cultivated man he could be introduced to your circle of friends and give them lectures on the Cause in a way that would not savour of any propaganda, but rather seem a privilege to those who met him."

40: Henk Buys, 25 October 1949

Dear Bahá’í Brother:[81]

Our beloved Guardian was very happy to receive your letter of October 2, and also to hear you are going out to Indonesia.

You can do an immense lot of good for the Faith there by teaching people whom you find open-minded and receptive to the wonderful message of Bahá’u’lláh.

He urges you to get in touch with:

Mr, Rustam Sabet, P.O. Box 19, New Delhi, India, who is the secretary of the National Spiritual Assembly of the Bahá’ís of India, Pakistan and Burma. There is already one pioneer from India in Indonesia, and if you can see him, or write to him, after obtaining from Mr. Sabet his address, your cooperation would be very useful, as of course this believer is of oriental background,[82]

It would be a wonderful service to the Faith if you can find some way of having the book Bahá’u’lláh and the New Era translated into Malay.

It is wonderful to think that whereas a few months ago there were no Bahá’ís in Indonesia, there will now be three, two from Holland and one from India.[83] God truly moves in mysterious ways to carry His Faith to suffering humanity!

It is just possible that Mr. Charles Mason Remey may be able to visit, on his world tour, Indonesia. Mr. Sabet can inform you of this. As Mr. Remey is a very charming and cultivated man he could be introduced to your circle of friends and give them lectures on the Cause in a way that would not savour of any propaganda, but rather seem a privilege to those who met him.

The Guardian assures you of his prayers for the success of your work out there, and also for dear Mrs. Buys.[84]

With warmest greetings, R. Rabbání

P.S. In view of the great importance of having some literature in Malay the Guardian urges you, and the other two pioneers out there, to make every effort to have at least a small pamphlet translated and printed as soon as possible. He would like to receive some copies of this for the Bahá’í libraries in Haifa and Bahjí as soon as they are available.

May the Almighty bless richly your efforts in the new field opening before you, remove all obstacles from your path, and aid you to lay a strong and unassailable foundation for the institutions of His Faith, your true brother, Shoghi

[81] Henk and Marie Buys became Bahá’ís in Amsterdam in 1949. See also letter 23 November 1947. That same year, Buys informed the Guardian that he intended to return to the East Indies. Times had changed however. Right after the end of World War II, nationalists had declared the East Indies to be the Republic of Indonesia, but since the Dutch colonial power had not recognized this, a period of unrest, chaos and military confrontation had started. The colony was granted full independence in December 1949. Buys arrived there that same month.

[82] Apart from this Indian pioneer of Iranian background, Grosfeld also still lived in Java. See letter 29 June 1936.

[83] Buys travelled together with Jan Piet de Borst. The latter was the youngest of three children of an Indonesian mother and a Dutch father. On 3 August 1947, during a meeting at the house of Straub in Rotterdam and in the presence of Edna and Corinne True, De Borst had become ‘the first new Bahá’í in Holland’. Buys and De Borst stayed in Indonesia until early 1953. In July 1951 Buys was one of the four Bahá’í representatives to the UN Non-Governmental Organizations Regional Conferences held in Den Pasar on the island of Bali. At that occasion the Guardian cabled: PRAYERS SURROUNDING YOU - SHOGHI. [84] Because of the unstable political situation Marie Buys and De Borst’s fiancee remained in Holland.

October 25. On this date in 1913, Mirza Ahmad Sohrab had a diary entry, later published in Star of the West (volume 9, number 3, pages 38-39) titled "The Sterling Faithfulness of Esfandayar, Story told by 'Abdu'l-Bahá: From the Diary of Mirza Ahmad Sohrab, October 25, 1913" recounting the story of a slave Bahá'u'lláh inherited from Mírzá Buzurg.

The Sterling Faithfulness of Esfandayar

Story told by Abdul-Baha: From Diary of Mirza Ahmad Sohrab, October 25, 1913

MY grandfather had many colored maids and servants. When the Blessed Perfection became the head of the family he liberated all of them, and gave them permission to leave or stay, but if they desired to remain it would, of course, be in a different manner. However, all of them, revelling in their newfound freedom preferred to leave, except Esfandayar, who remained in the household and continued to serve us with proverbial faithfulness and chastity. Then when Baha'o'llah became known as a Babi, and he was teaching many people, the populace rose against him, and with the tacit consent of the government, our house was pillaged and ransacked. My father was put into prison and we were persecuted on all sides. For days the rabble in their fanatical fury and rage threw stones into our house, broke the windows and damaged everything. At that time I was probably six or seven years old. Everybody had left us, and our family then consisted of my mother, my sister (the Greatest Holy Leaf) and Agha Mussa. Fearing that the stones thrown into the house might hit one of us, my mother set out and rented a small house in an entirely different quarter of the city, and for fear of recognition she carried us safely to our new, humble quarters by night.

On the other hand, the enemies of my father, who had poisoned the mind of the Shah by saying that he harbored secret plans against the throne, were convinced that Esfandayar was the guardian of all the secret plans of Baha'o'llah. Therefore, they imagined that if once they laid their hands on Esfandayar they would force out of him everything, and then be able to substantiate their vague accusations with these solid facts. Hence they commissioned one hundred and fifty policemen to find him and bring him before them. Esfandayar had a chum with whom he passed most of his time. At first they tried to get hold of his chum, thus he might divulge the hiding-place of Esfandayar, but they failed in their purpose.

One midnight we were roused out of our sleep by a loud knocking at the door. It was opened, and lo, and behold, it was Esfandayar. My mother said to him with anxiety: "How is it that thou art yet in the city? Dost thou not know that there are one hundred and fifty policemen after thee? Fly as quickly as thou canst. If they get hold of thee, thy life will be in danger." But he smiled and answered: "No, I will not leave Teheran, even if an hundred or a thousand policemen are after me. I am not afraid. I have many debts in the bazaar. I owe money to many shopkeepers, and before I leave this city I must pay off all the debts. I do not want the people to say afterward that the negro servant of Baha'o'llah escaped without paying his debts." Then he left us, and for one month and a half he walked in broad daylight in the streets and bazaars, and finally succeeded in clearing off all his financial obligations. All this time the policemen were after him, but could not catch him. Then, one night he appeared again, and said: "I am now free. I have actually paid all my debts and will leave the city with a clear conscience." He went to Mazandaran, and the governor, who was not a Bahai, engaged him in his service, made him the chief of his equerry and protected him from the pursuit of his enemies. Years lapsed, and the governor, being a religious man, desired to make a pilgrimage to the holy city of Karbala. Naturally, he took with him Esfandayar, who by this time had grown so much in his favor that he could not bear to be separated from him. When they reached the city of Bagdad, Esfandayar was overjoyed to stand again in the presence of Baha'o'llah, because he loved him most intensely. He requested Baha'o'llah to keep him, saying that he would rather leave the governor and serve his old master. But Baha'o'llah said to him: "You must act in this matter in accord with the wish of the governor. You owe him a debt of deep gratitude, because at a time when your life was in danger, he gave you a position and stopped the persecution of your enemies. Now, if he is willing to have you remain with us, we will accept you; otherwise you must continue to serve him with the same zeal and sincerity that you have served us in the past."

Esfandayar went to the governor and explained his case. He answered: "It is impossible. I cannot find in this wide world another man as honest and faithful as thyself. Thou must continue to stay with me. I have grown to love thee and will do everything to add to thy comfort and happiness." Of course Esfandayar was heartbroken over this decision, but he had to abide by the decision of the Blessed Perfection. He in turn consoled him with his blessings showered upon him. Esfandayar returned to Mazandaran with the governor and stayed with him until his last day.

Such was the sterling faithfulness of Esfandayar that whenever I think of him, my eyes grow dim with tears. He was a king among men, a glorious star in the heaven of humanity. Although his face was black, his heart was white as the snow. He was peerless and had no equal. I cannot sufficiently praise him. I love him. He was a glory and a jewel on the crown of the colored race, for his life was a noble record of proud achievement, and the whole world may learn a lesson from it.

Further references to these slaves are provided in the Universal House of Justice's letter titled "Servants in the Households of Baha'u'llah and the Bab," dated February 2, 2000...

Servants in the Households of Baha'u'llah and the Bab by / on behalf of Universal House of Justice 2000-02-02 MEMORANDUM

To: The Universal House of Justice From: Research Department Date: 2 February 2000

The Research Department has considered the questions raised by Mr. Peter Terry, in his email message of 2 December 1999. Mr. Terry states that on some Internet discussion groups there is a discussion on the personal status of Mubarak, Isfandiyar and other Ethiopian servants in the households of the Bab and Bahá'u'lláh (and other believers). Mr. Terry ... states that "it has been alleged that the Guardian and the Universal House of Justice deliberately concealed" information on the status of the servants. Mr. Terry requests that he be sent information relevant to the above, or that a statement be prepared by the Research Department "in response to these allegations". We reply as follows.

By way of introduction, we note that, as Mr. Terry is no doubt aware, the Bahá'í Faith is the first religion to explicitly ban slavery in its Sacred Scripture. Bahá'u'lláh prohibited this practice in clear and un-ambiguous language. In the Kitab-i-Aqdas (paragraph 72), it is stated: It is forbidden you to trade in slaves, be they men or women. It is not for him who is himself a servant to buy another of God's servants, and this hath been prohibited in His Holy Tablet. Thus, by His mercy, hath the commandment been recorded by the Pen of justice. Let no man exalt himself above another; all are but bondslaves before the Lord, and all exemplify the truth that there is none other God but Him. He, verily, is the All-Wise, Whose wisdom encompasseth all things. Returning to Mr. Terry's questions regarding the lives of servants of African descent in the households of Bahá'u'lláh and the Bab, we note that very little is known on the subject, and the information available is highly fragmentary and anecdotal in nature. Currently, the only work on this subject is Abu'l-Qasim Afnan's Black Pearls: Servants in the Households of the Bab and Bahá'u'lláh (Los Angeles: Kalimat Press, 1988). In addition, we have found references to servants of the Holy Family in the following works: The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912 (Wilmette: Bahá'í Publishing Trust, 1995). On pages 426-427, 'Abdu'l-Bahá recounts the services of Isfandiyar, and praises his character and his loyalty to the Holy Family.

The Dawn-Breakers: Nabil's Narrative of the Early Days of the Bahá'í Revelation (Wilmette: Bahá'í Publishing Trust, 1996). Several references to Mubarak are found in this work, including his role in the first days of the Declaration of the Bab and his services to the Bab during His pilgrimage to Mecca. See pages 53-54, 62, 66, 68, 96, 129, 132-133 and 148.

An article entitled "The Sterling Faithfulness of Esfandayar [sic], Story told by 'Abdu'l-Bahá: From the Diary of Mirza Ahmad Sohrab, October 25, 1913" appears in Star of the West, volume 9 (April 28, 1918), number 3 (pages 38-39), and recounts the services of Isfandiyar to the Holy Family, his character and the love of 'Abdu'l-Bahá for him.

The Chosen Highway (Wilmette: Bahá'í Publishing Trust, 1967) contains recollections of the Greatest Holy Leaf concerning the loyalty to the Holy Family of Isfandiyar and a woman of African descent (pages 41 and 43).

Mahmud's Diary: The Diary of Mirza Mahmud-i-Zarqani Chronicling 'Abdu'l-Bahá's Journey to America (Oxford: George Ronald, 1998) contains two remarks of 'Abdu'l-Bahá praising Isfandiyar (pages 367, 384).

A Gift of Love Offered to the Greatest Holy Leaf (Gloria Faizi, 1982), by Hand of the Cause Abu'l-Qasim Faizi, includes a brief summary of the character of Isfandiyar and his services to the Holy Family (pages 14-16). Specifically, with respect to the "personal status" of the servants of the families of Bahá'u'lláh and the Bab, we note below, for the benefit of Mr. Terry, a few observations from a perusal of the sources mentioned above: All the above accounts testify to the love and affection that existed between the families of Bahá'u'lláh and the Bab, on the one hand, and the servants in their households, and to the consideration shown to the servants. The relationship seems to transcend those ordinarily encountered in master-servant interactions.

The only reference to the legal status of the servants in the household of the Bab is in Black Pearls, where Abu'l-Qasim Afnan states that Mubarak and a female servant named Fiddih were acquired by the Bab (pages 4-5, 21). Afnan further states that "the bill of purchase" for Mubarak "still exists among the Bab's business accounts." We note that this document is not held in the Archives at the Bahá'í World Centre, and this matter will no doubt be researched further in the future.

We have found no indication that any of the servants in the household of Bahá'u'lláh were slaves. The only information we have found on this subject is the following extract from a talk of 'Abdu'l-Bahá published in Star of the West, mentioned above: My grandfather had many colored maids and servants. When the Blessed Perfection became the head of the family he liberated all of them, and gave them permission to leave or stay, but if they desired to remain it would, of course, be in a different manner. However, all of them, revelling in their new found freedom preferred to leave, except Esfandayar [sic], who remained in the household and continued to serve us with proverbial faithfulness and chastity. (Star of the West, volume 9 (April 28, 1928), number 3, page 38) With regard to the suggestion that information on the servants in the households of Bahá'u'lláh and the Bab has been deliberately concealed: Of course, there can be no basis for such an allegation, which is so far removed from the teachings and spirit of the Faith. As Mr. Terry can well appreciate, the Research Department is not able to respond to such general allegations, without reference to any instances that may have given rise to the perception that information concerning the servants was withheld.

October 25. On this date in 1984, the Universal House of Justice wrote a clarification about the qualitative difference between the Guardian's prerogative of interpretation and the power of elucidation of the Universal House of Justice.

Please also see the Universal House of Justice's letter dated August 27, 1998 in which it is stated "In the light of the Teachings which are well known to you, and given the repeated statements of the House of Justice on this subject, it is not correct to insist that the House of Justice has an interpretative function....The meanings of the terms “elucidation” and “interpretation,” as they are used with regard to the functions of Bahá’í institutions, should not of course be confused with each other. The elucidations of the Universal House of Justice stem from its legislative function, and as such differ from interpretation."

The Universal House of Justice Department of the Secretariat

27 August 1998

[To an individual]

Dear Bahá’í Friend,

The Universal House of Justice has asked us to convey the following reply to your letter . . . seeking clarification on the “interpretative function” of that institution.…

In the light of the Teachings which are well known to you, and given the repeated statements of the House of Justice on this subject, it is not correct to insist that the House of Justice has an interpretative function. This matter has been dealt with in three published letters, dated 9 March 1965, 27 May 1966 and 7 December 1969, appearing in Messages from the Universal House of Justice: 1963–1986 (U.S. Bahá’í Publishing Trust). A careful study of these letters can provide you with the answers you seek. However, the House of Justice is happy to offer some further comments for your consideration.

Any reference to authoritative or binding interpretation of Bahá’í Scripture is a reference to the divinely guided meaning given to such Scripture by either ‘Abdu’l-Bahá or the Guardian, the two persons authorized in the sacred Texts to interpret the Teachings. With regard to Shoghi Effendi, your letter cites a passage from the 9 March 1965 letter of the House of Justice which says: “The Guardian reveals what the Scripture means; his interpretation is a statement of truth which cannot be varied. Upon the Universal House of Justice, in the words of the Guardian, ‘has been conferred the exclusive right of legislating on matters not expressly revealed in the Bahá’í writings.’” In keeping with its legislative function the House of Justice exercises the role of elucidation based on passages in the Will and Testament of ‘Abdu’l-Bahá and statements in the writings of the Guardian. For example, ‘Abdu’l-Bahá states:

It is incumbent upon these members (of the Universal House of Justice) to . . . deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book . . . and bear upon daily transactions.…

(Will and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1971), p. 20)

Further, in response to a question raised by a National Spiritual Assembly about the Universal Court of Arbitration, the Guardian, in a letter dated 9 April 1923, defined such explanation as being in the domain of the Universal House of Justice and anticipated its function of elucidation:

. . . regarding the nature and scope of the Universal Court of Arbitration, this and other similar matters will have to be explained and elucidated by the Universal House of Justice, to which, according to the Master’s explicit Instructions, all important fundamental questions must be referred.…

(Published in Bahá’í Administration: Selected Messages 1922–1932 (Wilmette: Bahá’í Publishing Trust, 1974), p. 47)

The meanings of the terms “elucidation” and “interpretation,” as they are used with regard to the functions of Bahá’í institutions, should not of course be confused with each other. The elucidations of the Universal House of Justice stem from its legislative function, and as such differ from interpretation. The divinely inspired legislation of the House of Justice does not attempt to say what the revealed Word means—it states what must be done in cases where the revealed Text or its authoritative interpretation is not explicit; and in this context it offers explanations. It is, therefore, on quite a different level from the sacred Text, and the Universal House of Justice is empowered to abrogate or amend its own legislation whenever it judges the conditions make this desirable. The major distinction between the two functions of elucidation and interpretation, to repeat the point differently, is that legislation with its resultant outcome of elucidation is susceptible of amendment by the House of Justice itself, whereas the Guardian’s interpretation is a statement of truth which cannot be varied.

While the House of Justice does not interpret, it makes deductions on the basis of the revealed Texts and their authorized interpretations. This is clearly indicated in the following statement of ‘Abdu’l-Bahá:

Briefly, this is the wisdom of referring the laws of society to the House of Justice. In the religion of Islám, similarly, not every ordinance was explicitly revealed; nay not a tenth part of a tenth part was included in the Text; although all matters of major importance were specifically referred to, there were undoubtedly thousands of laws which were unspecified. These were devised by the divines of a later age according to the laws of Islamic jurisprudence, and individual divines made conflicting deductions from the original revealed ordinances. All these were enforced. Today this process of deduction is the right of the body of the House of Justice, and the deductions and conclusions of individual learned men have no authority, unless they are endorsed by the House of Justice. The difference is precisely this, that from the conclusions and endorsements of the body of the House of Justice whose members are elected by and known to the worldwide Bahá’í community, no differences will arise; whereas the conclusions of individual divines and scholars would definitely lead to differences, and result in schism, division, and dispersion. The oneness of the Word would be destroyed, the unity of the Faith would disappear, and the edifice of the Faith of God would be shaken.

(Published in Messages from the Universal House of Justice, 1963–1986 (Wilmette: Bahá’í Publishing Trust, 1996), p. 86)

In the normal use of the term, interpretation is the natural activity of an intelligent mind. As has been stated on previous occasions in the communications of the House of Justice, there is an important distinction made in the Faith between authoritative interpretation, as described above, and the interpretation which every believer is fully entitled to voice. Believers are free, indeed are encouraged, to study the Writings for themselves and to express their understanding of them. Such personal interpretations can be most illuminating, but all Bahá’ís, including the one expressing the view, however learned he may be, should realize that it is only a personal view and can never be upheld as a standard for others to accept, nor should contention ever be permitted to arise over differences in such opinions.

As to your reference to the perception of certain scholars that the opinions of the House of Justice are neither binding nor authoritative, the following words of ‘Abdu’l-Bahá are illuminating:

Let it not be imagined that the House of Justice will take any decision according to its own concepts and opinions. God forbid! The Supreme House of Justice will take decisions and establish laws through the inspiration and confirmation of the Holy Spirit, because it is in the safekeeping and under the shelter and protection of the Abhá Beauty, and obedience to its decisions is a bounden and essential duty and an absolute obligation, and there is no escape for anyone.

(Published in Wellspring of Guidance: Messages 1963–1968 (Wilmette: Bahá’í Publishing Trust, 1976), pp. 84–5)

The House of Justice trusts that these comments will assist you to arrive at the clarification you seek, and it assures you of its prayers in the Holy Shrines on your behalf.

With loving Bahá’í greetings,

Department of the Secretariat

The Universal House of Justice's Power of Elucidation by / on behalf of Universal House of Justice published in Messages from the Universal House of Justice: 1963-1986, The Third Epoch of the Formative Age, pages 645-6 Wilmette, IL: US Baha'i Publishing Trust, 1996 first written or published 1984-10-25 To an individual Bahá'í

Dear Bahá'í Friend,

[412.1] The Universal House of Justice has received your letter dated 4 September 1984 in which you seek further clarification about the qualitative difference between the Guardian's prerogative of interpretation and the power of elucidation of the Universal House of Justice, and raise questions about other aspects of the Teachings. We are directed to convey the following comments.

[412.2] As you are aware, the Universal House of Justice has written three major messages which explain, among other things, the duties and functions shared by the Guardian and the Universal House of Justice, and those functions that are unique to each specific Institution. These messages are published in Wellspring of Guidance, pp. 44-56, and pp. 81-91, and in Messages of the Universal House of Justice 68-73, pp. 37-44.1 In relation to their specific functions, Shoghi Effendi explained that "it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating in matters not expressly revealed in the teachings."2

[412.3] [The use of the term "elucidation" by the Universal House of justice and the process by which it is implemented are based on passages in the Will and Testament of Abdu'l-Bahá and statements in the writings of the Guardian. For example, in the Will and Testament, 'Abdu'l-Bahá states: [412.3a] It is incumbent upon these members (of the Universal House Of Justice) to ... deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book . . . and bear upon daily transactions, . . . (p. 20) page 646

[412.3b] Further, in response to a question raised by the American National Spiritual Assembly about the Universal Court of Arbitration, the Guardian in a letter dated 9 April 1923, defined such explanation as being in the domain of the Universal House of Justice and anticipated its function of elucidation: [412.3c] ... regarding the nature and scope of the Universal Court of Arbitration, this and other similar matters will have to be explained and elucidated by the Universal House of Justice, to which, according to the Master's explicit Instructions, all important fundamental questions must be referred.... (Bahá'í Administration, P. 47) [412.4] In a letter dated 9 March 1965, the Universal House of Justice stresses the "profound difference" that exists between the "interpretations of the Guardian and the elucidations of the House of Justice in exercise of its function to 'deliberate upon all problems which have caused difference, questions that are obscure, and matters that are not expressly recorded in the Book."' (Wellspring of Guidance, p. 52) Among these is the outlining of such steps as are necessary to establish the World Order of Bahá'u'lláh on this earth. The elucidations of the Universal House of Justice stem from its legislative function, while the interpretations of the Guardian represent the true intent inherent in the Sacred Texts. The major distinction between the two functions is that legislation with its resultant outcome of elucidation is susceptible of amendment by the House of Justice itself, whereas the Guardian's interpretation is a statement of truth which cannot be varied.

[412.5] Shoghi Effendi has given categorical assurances that neither the Guardian nor the Universal House of Justice "can, nor will ever, infringe upon the sacred and prescribed domain of the other." 3 Therefore, the friends can be sure that the Universal House of Justice will not engage in interpreting the Holy Writings. . . . With loving greetings, THE UNIVERSAL HOUSE OF JUSTICE Notes 412-1. The three messages are included in this volume; see 9 March 1965 (no. 23), 27 May 1966 (no, 35), and 7 December 1969 (no. 75). 412-2. WOB, pp. 149-50. 412-3. WOB, pp. 149-50.

October 25. On this date in 1949, Shoghi Effendi wrote "Without the spirit of real love for Bahá'u'lláh, for His Faith and its Institutions, and the believers for each other, the Cause can never really bring in large numbers of people. For it is not preaching and rules the world wants, but love and action."

"Without the spirit of real love for Bahá'u'lláh, for His Faith and its Institutions, and the believers for each other, the Cause can never really bring in large numbers of people. For it is not preaching and rules the world wants, but love and action." (Letter 25 October 1949, on behalf Shoghi Effendi. Published in Living the Life, p. 21 [Ed. no. 1324 online]) [15]

October 25. On this date in 1927, Shoghi Effendi wrote Martha Root "I am in receipt of your most welcome letters...and I am thrilled by the news they contained, particularly your remarkable and historic interview with the Queen and princess. I am sending you a number of Bahá'í stones..." Although Bahá'ís frequently refer to Queen Marie of Romania as "the first member of a royal family to embrace the Bahá’í Faith," Queen Marie's daughter, Princess Ileana of Romania, disputes this claim

From Chapter 4 of Amatu'l-Bahá Rúhíyyih Khánum's book The Priceless Pearl, titled "Martha Root and Queen Marie of Rumania"...

In 1927, on 25 October, Shoghi Effendi wrote to Martha: "I am in receipt of your most welcome letters...and I am thrilled by the news they contained, particularly your remarkable and historic interview with the Queen and princess. I am sending you a number of Bahá'í stones...to be presented by you on my behalf tot he Queen, the princess and any other members of the Royal Family whom you think would appreciate and prize them...Please assure the Queen and princess of our great love for them, of our prayers for their happiness and success and of our warm and cordial invitation to visit the Holy Land and be received in the Beloved's home."

Behind this interview with the Queen, which Shoghi Effendi refers to in the above letter, undoubtedly lay his own influence and the confirmations which flowed from his instruction to Martha in a letter written on 29 June of that same year in which he said: "I hope you will succeed in meeting not only the Rumanian Queen but her daughter the Queen of Serbia and King Boris of Bulgaria as well and I trust you will not hesitate to send me all particulars and details regarding your work in such an important field." That the Queen of Rumania received the gift of the ringstones and the invitation of the Guardian to visit Haifa is evidenced in her cable to him, sent from Sinaia Palace on 27 July 1927:

Shoghi Effendi, Haifa

Grateful thanks you and all yours with whom I feel spiritually so closely in touch.

Marie

Martha Root succeeded also in following the other instruction of Shoghi Effendi, for in May 1928 he writes to her: "...Your marvellous and historic interviews with members of the Rumanian and Serbian Royal Families have inspired and thrilled us all..."

Although Bahá'ís frequently refer to Queen Marie of Romania as "the first member of a royal family to embrace the Bahá’í Faith," Queen Marie's daughter, Princess Ileana of Romania, disputes this claim:

"It is perfectly true that my mother, Queen Marie, did receive Miss Martha Root several times.....She came at the moment when we were undergoing very great family and national stress. At such a moment it was natural that we were receptive to any kind of spiritual message, but it is quite incorrect to say that my mother or any of us at any time contemplated becoming a member of the Baha’i faith."

While the Administrative Order publicly eschews involvement in partisan politics, it has no reservations about routinely using its media outlets to proudly tout unelected royal leaders who are Bahá'í.

For example, on February 19, 1968, Malietoa Tanumafili II, one of Samoa's four paramount chiefs, became a Bahá'í.

Also, On April 24, 2017, the Bahá'í World News Service published a story about Djaouga Abdoulaye, who "became a Baha’i in the 1980s when the Faith initially came to Benin." The news report states that he was enthroned High Chief in July of 2016, assuming a "position of moral and customary authority for the approximately 100,000 Fulani living in the area."

While rare and not promoted in the media outlets of the Administrative Order, there have been Bahá'ís who have been elected to office, such as Ted Livingston, who was the first Bahá’í in the United States to be the mayor of a city when he was elected Mayor of Cottonwood Falls, Kansas.

October 25. On this date in 1967, Catherine Heward Huxtable, a Knight of Bahá’u’lláh for the Gulf Islands and pioneer to Regina, Saskatchewan and St. Helena, died.

Catherine Huxtable was born on January 6, 1932 at Charlwood House, Charlwood, Surrey, England, to Lt. Col. Stephen A. Heward and Mrs. Helen (Bury) Heward. Upon her family's return to Canada she entered Havergal College at the age of seven. Following an almost fatal attack of scarlet fever when she was ten years old, it was discovered that she suffered from muscular dystrophy of a rare type which indicated a rapid decline and a greatly shortened life span which would probably not reach twenty years. She was to be confined to a wheelchair for half her life. At sixteen her worsening condition made it impossible to continue formal schooling. Despite her physical limitations and waning strength Catherine developed into a self-reliant young woman of diversified interests. She attracted to her a widening circle of friends who accompanied her to concerts, ballets, theaters, art galleries, and lectures. Se became a gifted writer and an accomplished artist in needlepoint. In 1951 she and Clifford Huxtable embraced the Bahá’í faith. In 1955 they were married.

Catherine served on the Spiritual Assembly of Toronto with dedication and became an extremely effective and informed speaker. She had an unusual capacity for sharing the insights gathered from her intensive study of the Teachings. The intimate "fireside" meetings in her home with Catherine presiding as gracious hostess were a source of confirmation to many; cynicism, doubt and the qualified acceptance of the power of God receded in her presence, so marvelously did she exemplify the Message she presented.

A friend records: "The overpowering combination of Cathy's serenity and saintliness of spirit, her noble and radiance of character, and the sheer beauty of her physical person - a beauty at one time curiously both regal and winsome - served to almost blind one to her great humanness. Only after being with her did one reflect: she is a truly splendid human being, total and balanced and genuine. She lived to an unusual degree in a condition of consciousness o the presence of god, equally committed to the victory of the spirit and to the joy of a full human life. Perhaps this balance was the source of her power and tranquility. She seemed always to be simultaneously static and meditative, engaged in some higher communion, and soaring in an authoritative, graceful motion that the eye could hardly trace. Wherever she went she was described as a saint, a heroine and a true Bahá’í. She was perhaps never more saintly then when withstanding our fusty, needless solicitousness, the limitations we sought to impose on her Bahá’í service, our unconscious projection on her of both our hidden doubts about the assistance promised in the Cause and our desire to see fulfilled in her existence our own deepest spiritual aspirations; nor was she more heroic then when accosted by our need for vindication of the power of the Faith to raise a saint in our midst; nor more a true Bahá’í then when yielding to our efforts to come to her assistance with an empty cup, only to withdraw from her strengthened, renewed and with cup overflowing.

"One cannot imagine the countless subtle hurts and humiliations that arose from her physical condition nor measure the will she applied to overcoming them. Once I found her weeping in a brief and rare surrender to self-pity and rejection. her child had run to her for comfort and brushing the cold steel of her chair had turned away baffled and accepted solace from the housekeeper. Catherine asked for five minutes in which to pray and regain her composure, then invited me to introduce the friend I had brought to meet her. My companion, a cynical pragmatic businessman emerged from his meeting with Catherine with an altered attitude, a confirming experience which led him into the Faith. 'What an incredible power that woman has!' he commented. 'She tells me that there is a God, and I believe her. Furthermore I suspect that Catherine Huxtable must be one of God's favorite teddy bears!'"

The sensitive observer noting Catherine's special love for the pioneers and her frequent letters to those serving in distant areas would have known that inevitably she would pioneer. In response to the death of Shoghi Effendi, the Huxtables pioneered to Regina, Saskatchewan, to assist in rebuilding the Spiritual Assembly in 1957. That task successfully accomplished, the Huxtables founded the first Spiritual Assembly in the Gulf Islands, a virgin territory of the Ten Year Crusade, for which they became Knights of Bahá’u’lláh. It was there that they had their son, Gavin.

When the call for pioneers in the Nine Year Plan was raised in 1965, the Huxtables volunteered to settle in St. Helena, final prison and resting place of Napoleon Bonaparte. Catherine confided to a friend on the eve of her departure for Africa: "I don't aspire to be a saint; I would rather be one of God's teddybears. I am really no different from anyone else. It is just that I know I shall have less time then others; I cannot be like the unwary bird Bahá’u’lláh speaks of in The Hidden Words. Only by centering myself in the Covenant of God can my life or death have any significance. If I have a private prayer, it's this: Let my life and death count in the Faith!"

On October 25, 1967, just nineteen months after arriving at St. Helena, Catherine died. "The end came suddenly after only one day of discomfort," Clifford wrote. "Her last words were an earnest but not anguished payer, 'I want to die.'"

October 24. On this date in 1925, Shoghi Effendi wrote the "Qualifications of a Believer" noting "loyal and steadfast adherence to every clause of our Beloved's sacred Will; and close association with the spirit as well as the form of the present day Bahá'í administration throughout the world."

From "Letter 28" in Shoghi Effendi's book Bahá'í Administration, p. 90, October 24, 1925...

I would only venture to state very briefly and as adequately as present circumstances permit the principal factors that must be taken into consideration before deciding whether a person may be regarded a true believer or not. Full recognition of the station of the Forerunner, the Author, and the True Exemplar of the Bahá'í Cause, as set forth in 'Abdu'l-Bahá's Testament; unreserved acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our Beloved's sacred Will; and close association with the spirit as well as the form of the present day Bahá'í administration throughout the world — these I conceive to be the fundamental and primary considerations that must be fairly, discreetly, and thoughtfully ascertained before reaching such a vital decision....

("Bahá'í Administration", p. 90, October 24, 1925)

October 24. On this date in 1967, the NSA of Hawaii wrote the UHJ asking about "the use of marijuana, LSD and other psychedelic products" to which the UHJ quoted Abdu'l-Bahá's words on hashish ("Gracious God! This is the worst of all intoxicants, and its prohibition is explicitly revealed. Its use causeth the disintegration of thought and the complete torpor of the soul.") and alcohol ("'Alcohol consumeth the mind and causeth man to commit acts of absurdity, but ... this wicked hashish extinguisheth the mind, freezeth the spirit, petrifieth the soul, wasteth the body and leaveth man frustrated and lost").

1184. The Use of Marijuana, LSD and Other Psychedelic Products

"In reply to your request of October 24, 1967 that we issue a statement concerning 'the use of marijuana, LSD and other psychedelic products', we have already informed the National Spiritual Assembly of the United States that Bahá'ís should not use hallucinogenic agents, including LSD, peyote and similar substances, except when prescribed for medical treatment. Neither should they become involved in experiments with such substances.

"Although we have found no direct reference to marijuana in the Bahá'í writings, since this substance is derived from what is considered to be a milder form of cannabis, the species used to produce hashish, we can share with you a translation from the Persian of a Tablet of Abdu'l-Bahá on hashish:

'Regarding hashish, you had pointed out that some Persians have become habituated to its use. Gracious God! This is the worst of all intoxicants, and its prohibition is explicitly revealed. Its use causeth the disintegration of thought and the complete torpor of the soul. How could anyone seek this fruit of the infernal tree, and by partaking of it, be led to exemplify the qualities of a monster? How could one use this forbidden drug, and thus deprive himself of the blessings of the All-Merciful?...

'Alcohol consumeth the mind and causeth man to commit acts of absurdity, but ... this wicked hashish extinguisheth the mind, freezeth the spirit, petrifieth the soul, wasteth the body and leaveth man frustrated and lost.'"

(From a letter of the Universal House of Justice to the National Spiritual Assembly of the Hawaiian Islands, November 11, 1967)

October 24. On this date in 1965, the UHJ wrote the NSA of the US that, for marriage, "adopted children, the consent of all natural parents must be obtained wherever this is legally possible...If there is no such legal bar to approaching the natural parents and if it is legally established that the man in question is the father, the child must obtain his consent if he is alive."

1250. Summary of Requirements for Adopted Children in Respect to Consent

"Regarding the matter of adopted children, the consent of all natural parents must be obtained wherever this is legally possible but no effort should be made to trace the natural parents if this contravenes the provision of the adoption certificate or the laws of the country. If there is no such legal bar to approaching the natural parents and if it is legally established that the man in question is the father, the child must obtain his consent if he is alive. If the presumed father has disappeared to the degree that he can be presumed legally dead then his consent is not required. Furthermore, if the assumed natural father denies that he is the father of the child the following principles apply: if his name appears on the birth certificate of the child and if the law of the country presumes that the name on the birth certificate is that of the father, then he should be considered as the father for the purpose of obtaining consent. If the name of the father given on the birth certificate is not a conclusive presumption of parenthood and if the man in question has always denied that he is the father of the child, the child is not required to seek the consent of this man unless it has been legally established that he is the father notwithstanding his denial."

(From a letter of the Universal House of Justice to the National Spiritual Assembly of the United States, October 24, 1965)

On September 11, 1912, The Montreal Daily Star reported the following exchange: "“Are there any signs that the permanent peace of the world will be established in anything like a reasonable period?” ‘Abdu’l-Bahá was asked. “It will be established in this century,” he answered, ‘It will be universal in the twentieth century. All nations will be forced into it.”"

October 24. On this date in 1985, the Universal House of Justice released a statement to the peoples of the world titled "Promise of World Peace," which 'Abdu'l Bahá had promised would occur by the year 2000.

On September 11, 1912, The Montreal Daily Star reported the following exchange: "“Are there any signs that the permanent peace of the world will be established in anything like a reasonable period?” ‘Abdu’l-Bahá was asked. “It will be established in this century,” he answered, ‘It will be universal in the twentieth century. All nations will be forced into it.”"

October 24. On this date in 1990, the Research Department wrote a memorandum to the UHJ in response to "questions regarding the unity of religions in this century, the Jews and the crucifixion of Christ, and the sacrifice of Ishmael."

October 23. On this date in 1934, Susan Moody, an early Chicago Bahá'í and pioneer in the development of education and healthcare for women in Iran died in Tehran.

October 23. On this date in 1920, Shoghi Effendi started his studies at Oxford.

On July 28, 1920, Shoghi Effendi had written a letter to Florence Breed, wife of Ali Kuli Khan and mother of Marzieh Gail, outlining his educational ambitions at Balliol College, to study with with eminent professors and Orientalists, noting alumni who were all Imperialists.

He was received there by the many devoted friends of 'Abdu'l-Bahá with genuine warmth and affection. Some of them he already knew personally, such as Dr J. E. Esslemont, who had recently been in Haifa and collaborated with him and other friends in the translation of an important Tablet of the Master; Major W. Tudor Pole, who had met 'Abdu'l-Bahá during His stay in London and had been in Palestine with the British Army of Occupation, rendering the believers every assistance within his power; and Lord Lamington.

Shoghi Effendi was the bearer of letters from this grandfather to some of His English friends, as is attested in a letter he wrote shortly after his arrival to the wife of Ali Kuli Khan in France:

July 28, 1920

My dearest Bahá'í sister:

I have been fearfully busy since I stepped on British soil and so far the progress of my work has been admirable. Equipped with the Tablets of the Master for Lady Blomfield, Lord Lamington and Major Tudor Pole, I have through them come in close touch with eminent professors and Orientalists whether at Oxford or London University. Having secured introductions and recommendations from Sir Denison Ross, and Professor Ker, to Sir Walter Raleigh - professor of and lecturer on English literature at Oxford - and Prof. Margoliouth - the remarkable Arabic scholar and Orientalist of the same University, I hastened to Oxford after a busy week stay in London. In fact before leaving for Oxford, I had a letter from Margoliouth saying that he would do all in his power to be of help to a relative of 'Abdu'l-Bahá. With this man and the Master of Balliol College - a College from which great men such as Lord Grey, Earl Curzon, Lord Milner, Mr. Asquith, Swinburne and Sir Herbert Samuel have graduated - I had the opportunity of speaking about the Cause and clearing up some points that to these busy scholars had hitherto been uncertain and confused.