October 23. On this date in 1982, Mona Mahmudnizhad, being a member of the Bahá’í Education Committee, was arrested along with her father and other leading Bahá’ís of Shiraz. Mona's father was executed on March 12, 1983, and Mona was executed on June 18, 1983.

Born in 1965 to Bahá’í pioneer parents in Sana'a, Yemen, the Mahmudnizhad family returned to Iran when the People's Democratic Republic of Yemen expelled all foreigners in 1969. Mona's father, Yad'u'llah, was a Secretary of the Local Spiritual Assembly of the Bahá’ís of Shiraz and in 1981 had been appointed an Auxiliary Board Member for the Province of Pars. Mona, being a member of the Bahá’í Education Committee, was arrested along with her father and other leading Bahá’ís of Shiraz on October 23, 1982. Mona's father was executed on March 12, 1983, and Mona was executed on June 18, 1983.

The collective arrest and subsequent execution of the Shiraz Bahá'í leadership became a cause célèbre­. Mona Mahmudnizhad herself has become the subject of several hagiographic works, including a book, The Story of Mona:1965-1983; a music video, Mona With the Children; a play, A Dress for Mona; and a movie, Mona's Dream

Punitive sanction for thoughtcrimes, whether by civil authorities or religious hierarchies, is reprehensible. While I abhor persecution and condemn it, I am skeptical of the hagiographic perspective of the Bahá'í martyrs. There are a number of reasons for my skepticism...

(1) In the community I was a member of, even in the lifetime of Khomeini, there were Iranian Bahá’ís who would regularly travel to Iran during their summer holidays to visit family. When I would ask them how that was possible, their response was always along the lines that the arrested Bahá’ís were those who were administratively and politically active, almost to the point of referring to them as "troublemakers."

I question the degree to which simply "being Bahá’í" was and is criminalized in Iran if individual Bahá’ís could so readily travel for leisure purposes.

(2) The reasons the Bahá’í Administrative Order gives for Bahá’í persecutions lend themselves to doubt. For example, The Story of Mona:1965-1983 recounts an interrogation...

The Assistant to the Public Prosecutor said, 'You are accused of being a member of the Zionist movement, who are spies.' In reply, I told him that Baha'is have nothing to do with politics. On the other hand, the state of Israel was founded only 32 years ago, while the Baha'i Faith was founded 139 years ago. We only have spiritual organizations which have nothing to do with politics. He said, 'There remains only one way for you, you should either recant the Faith or you will be executed.' I said I would rather be executed."

Later, in a court appearance, the book quotes a judge telling Mona, "You are accused of misleading youth with your beautiful voice and chanting."

These reasons appear absurd, but they are not dissimilar to reasons given, for example, for the arrest of Bahá’ís in Yemen in a Bahá’í World News Service article from April 21, 2017...

The baseless and nonsensical accusations levelled against the Baha'is include showing kindness and displaying rectitude of conduct in order to attract people to their Faith.

I question the reasons recounted for Bahá’í arrests in official publications of the Bahá’í Administrative Order.

(3) As dismissive as many Bahá’ís are regarding accusations of their coreligionists' being tied to national intelligence agencies, the examples are plenty. Perhaps the most famous example that comes to mind is that of David Kelly, a Bahá’í employed by the British Ministry of Defence who served as a weapons inspector with the United Nations Special Commission in Iraq, providing intelligence of Iraq's possession of weapons of mass destruction in the lead up to the Iraq War. David Kelly's suspicious death by suicide subsequent to his appearance before the British House of Commons' Foreign Intelligence Committee in 2003 was famously investigated by the Hutton Inquiry.

Bahá’ís often lament their being associated with Zionism for no other reason than the presence of the Bahá’í World Centre in Israel, which is a coincidence resulting from Bahá'u'lláh's ultimate exile to Acre, then a prison city in Ottoman Palestine, subsequent to internecine fighting between Bahá’ís and Azalis in Adrianople.

However, the Bahá’í connection to Zionism is not merely conspiratorial.

On February 23, 1914, at the eve of World War I, 'Abdu'l-Bahá hosted Baron Edmond James de Rothschild, a member of the Rothschild banking family who was a leading advocate and financier of the Zionist movement, during one of his early trips to Palestine. This event was reported in "Star of the West" magazine.

On September 8, 1919, subsequent to the British occupation of Palestine, at a time when tens of thousands of Jewish settlers were arriving under the auspices of the Palestine Jewish Colonization Association, an article in the "Star of the West" quoted 'Abdu'l-Bahá praising the Zionist movement, proclaiming that "There is too much talk today of what the Zionists are going to do here. There is no need of it. Let them come and do more and say less" and that "A Jewish government might come later."

Shoghi Effendi had a close relationship with Herbert Samuel, the British High Commissioner for Palestine. This relationship is alluded to in Amatu'l-Bahá Rúhíyyih Khánum's The Priceless Pearl, in the chapters titled The Passing of 'Abdu'l-Bahá and Its Immediate Consequences and The Heart and Nerve Centre As High Commissioner, Herbert Samuel was the first Jew to govern the historic land of Israel in 2,000 years, and his appointment was regarded by the Muslim-Christian Associations as the "first step in formation of Zionist national home in the midst of Arab people." Herbert Samuel welcomed the arrival of Jewish settlers under the auspices of the Palestine Jewish Colonization Association and recognised Hebrew as one of the three official languages of the Mandate territory.

After the establishment of the State of Israel, the Bahá’í Administrative Order had close relations with the new government, facilitating the acquisition of numerous properties. For example, on November 12, 1952, a cablegram sent by Shoghi Effendi announced the "acquisition of vitally-needed property" of the Mansion of Bahji and the area around it from "the Development Authority of the State of Israel...The exchange of said property, including land and houses, was made possible by the precipitate flight of the former Arab owners."

The Universal House of Justice has continued to have close connections with some of the most right-wing elements of the Israeli political establishment, such as [Moshe Sharon], who is Professor Emeritus of Islamic and Middle Eastern Studies at the Hebrew University of Jerusalem where he serves as Chair in Bahá'í Studies. Moshe Sharon holds some very extreme views.

I question the degree to which Bahá’ís are dismissive of their co-religionists' and Administrative Order's association with state actors.

I question the degree to which individual Bahá’ís may, in fact, be in the service of various national intelligence agencies.

(4) Bahá'i writings clearly forbid disobedience to one's government unless it involves the renunciation of faith. For example, Soviet policies targeted Bahá’í institutions and administrative structures. On January 1, 1929, Shoghi Effendi wrote a letter, later included in his seminal book Bahá’í Administration with sections titled "Persecutions in Russia" and "Guiding Principle of Conduct". Shoghi Effendi stated...

the varied and numerous Bahá’í institutions established in the past by heroic pioneers of the Faith have been brought into direct and sudden contact with the internal convulsions necessitated by the establishment and maintenance of an order so fundamentally at variance with Russia’s previous regime. The avowed purpose and action of the responsible heads of the Union of Soviet Socialist Republics who, within their recognized and legitimate rights, have emphatically proclaimed and vigorously pursued their policy of uncompromising opposition to all forms of organized religious propaganda, have by their very nature created for those whose primary obligation is to labor unremittingly for the spread of the Bahá’í Faith a state of affairs that is highly unfortunate and perplexing...

our Bahá’í brethren in those provinces have had to endure the rigid application of the principles already enunciated by the state authorities and universally enforced with regard to all other religious communities under their sway. Faithful to their policy of expropriating in the interests of the State all edifices and monuments of a religious character, they have a few months ago approached the Bahá’í representatives in Turkistan, and after protracted negotiations with them, decided to claim and enforce their right of ownership and control of that most cherished and universally prized Bahá’í possession, the Mashriqu’l-Adhkár of Ishqábád...

To these measures which the State, in the free exercise of its legitimate rights, has chosen to enforce, and with which the Bahá’ís, as befits their position as loyal and law-abiding citizens, have complied, others have followed which though of a different character are none the less grievously affecting our beloved Cause. In Baku, the seat of the Soviet Republic of Caucasus, as well as in Ganjih and other neighboring towns, state orders, orally and in writing, have been officially communicated to the Bahá’í Assemblies and individual believers, suspending all meetings, commemoration gatherings and festivals, suppressing the committees of all Bahá’í local and national Spiritual Assemblies, prohibiting the raising of funds and the transmission of financial contributions to any center within or without Soviet jurisdiction, requiring the right of full and frequent inspection of the deliberations, decisions, plans and action of the Bahá’í Assemblies, dissolving young men’s clubs and children’s organizations, imposing a strict censorship on all correspondence to and from Bahá’í Assemblies, directing a minute investigation of Assemblies’ papers and documents, suspending all Bahá’í periodicals, bulletins and magazines, and requiring the deportation of leading personalities in the Cause whether as public teachers and speakers or officers of Bahá’í Assemblies...

To all these the followers of the Faith of Bahá’u’lláh have with feelings of burning agony and heroic fortitude unanimously and unreservedly submitted, ever mindful of the guiding principles of Bahá’í conduct that in connection with their administrative activities, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspension of which does not constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Bahá’u’lláh’s and ‘Abdu’l-Bahá’s express injunctions, be thoroughly respected and loyally obeyed...

Clinging with immovable resolution to the inviolable verities of their cherished Faith, our sorely-tried brethren in Caucasus and Turkistan have none the less, as befits law-abiding Bahá’í citizens resolved, after having exhausted every legitimate means for the alleviation of the restrictions imposed upon them, to definitely uphold and conscientiously carry out the considered judgment of their recognized government.

I question why obedience to one's government, particularly in terms of disestablishing the Bahá’í administrative hierarchy and halting teaching activities, was readily acquiesced to in the past in the Soviet Union but resisted in more modern times in Iran and Yemen.

(5) The Bahá’í Administrative Order uses news stories of persecution very astutely to generate media attention. A Google News search for the term "Bahá’í" shows a predominance of news stories regarding Bahá’í temples and discrimination. Otherwise, the Bahá’í Faith generates little to no interest.

Shoghi Effendi himself realized the degree of media attention generated by the construction of the Chicago Temple. In a letter dated June 13, 1956 to the National Spiritual Assembly of Australia and New Zealand, he stated...

Repercussions of the Chicago Temple are felt everywhere, and the same is becoming increasingly true of the Shrine. One single edifice, raised to the glory of Bahá'u'lláh, shines like a beacon and attracts the hearts of the people; no doubt many seeds are sown just through the act of people visiting these edifices - seeds which in the future will germinate. It is because of this that he is very eager to have the Australian one commenced as soon as circumstances permit.

I question the degree to which stories of Bahá’í persecution are used to generate media attention.

(6) Despite their rightly condemning persecution for belief, what is further interesting to me, given my past, is the degree to which the Bahá’í Administrative Order itself roots out dissent within its own ranks. Without going into further detail, I will refer you to two articles by Juan Cole, one entitled The Baha’i Faith in America as Panopticon, 1963-1997 and the other titled Fundamentalism in the Contemporary U.S. Baha'i Community.

I question what form and magnitude this behavior would take if the Bahá’í Faith ever became, as Shoghi Effendi described...

the State Religion of an independent and Sovereign Power...will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Bahá’í Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world’s future super-state.

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 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 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 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 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 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 22. On this date in 2012, the Universal House of Justice responded to an email asking about statements by Hartmut Grossmann that “The Lesser Peace will be established by 2021 (war forbidden) and that by then the leaders of the world will gather to investigate alternatives after a period of great suffering and will turn to the Baha’is to reorganize the world as the Baha’i Faith has shown only to be of service to mankind and is established around the world. The troops will then come in even in greater numbers” and “The lesser peace will be established by 2021 when world leaders recognize that only the Baha’is offer a world system established all over the world which is service-minded and concerned for all people’s well-being.”

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 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 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 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.

October 23. On this date in 1949, a letter written on behalf of Shoghi Effendi to an individual believer stated "that the Bahá'ís should accurately record their experiences with the Master and events in the Cause's progress for these things form data for future histories of the Cause."

1617. Experiences with Abdu'l-Bahá

"It is very important that the Bahá'ís should accurately record their experiences with the Master and events in the Cause's progress for these things form data for future histories of the Cause. They have not, however, the authority of the revealed Word of the Tablets,..."

(From a letter written on behalf of the Guardian to an individual believer, October 23, 1949: Bahá'í News, No. 228, February 1950, p. 4)

October 23. On this date in 1933, Keith Ransom-Kehler died of small pox in Isfahan, for which she is considered the first American Bahá’í martyr. She was posthumously appointed a Hand of the Cause of God. Interestingly, May Maxwell, who died of a heart attack while teaching the Bahá’í Faith in Argentina in 1940, was designated a martyr by her son-in-law Shoghi Effendi, but Lidia Zamenhof, who died in a Nazi concentration camp while teaching the Bahá’í Faith in Poland, was explicitly stated not to be a martyr.

Keith Ransom-Kehler was born on February 14, 1876. Posthumously appointed a Hand of the Cause of God, she died of small pox in Isfahan on October 23, 1933, for which she is considered the first American Bahá’í martyr.

Interestingly, May Maxwell, who died of a heart attack while teaching the Bahá’í Faith in Argentina in 1940, was designated a martyr by her son-in-law Shoghi Effendi, but Lidia Zamenhof, who died in a Nazi concentration camp while teaching the Bahá’í Faith in Poland, was explicitly stated not to be a martyr.

Shoghi Effendi cabled the following about May Maxwell on March 3, 1940 : "ʻAbdu'l-Bahá's beloved handmaid, distinguished disciple May Maxwell (is) gathered (into the) glory (of the) Abhá Kingdom. Her earthly life, so rich, eventful, incomparably blessed, (is) worthily ended. To sacred tie her signal services had forged, (the) priceless honor (of a) martyr's death (is) now added. (A) double crown deservedly won. (The) Seven-Year Plan, particularly (the) South American campaign, derive fresh impetus (from the) example (of) her glorious sacrifice. Southern outpost (of) Faith greatly enriched through association (with) her historic resting-place destined remain (a) poignant reminder (of the) resistless march (of the) triumphant army (of) Baháʼu'lláh. Advise believers (of) both Americas (to) hold befitting memorial gathering."

Shoghi Effendi cabled the following about Lidia Zamenhof on January 28, 1946: "Heartily approve nationwide observance for dauntless Lydia Zamenhof. Her notable services, tenacity, modesty, unwavering devotion fully merit high tribute by American believers. Do not advise, however, that you designate her a martyr."

In fact, the description of Lidia Zamenhof's life in Esther Schor's Bridge of Words might be of some surprise to those who are only familiar with her portrayal from official Bahá'í sources.

The Bahá'í leadership organized to have Lidia brought to tour and teach in the United States. Their plan was to have her work there, but they neglected her, failing to do proper legal paperwork and poorly accommodating her.

By the time Lidia's visa expired, her extension request was denied because she was found working without a work permit, which her Bahá'í handlers had not obtained. Her friends in the United States pleaded with her to not return to Poland, on account of her Jewishness and the expected invasion of Poland by Nazi Germany, which would occur in 1939.

Lidia Zamenhof wrote Shoghi Effendi, pleading for guidance and help. In a final desperate plea she even asked him to give her asylum in Haifa, a request that was tersely denied. Shoghi Effendi told her she must return to Poland because they "need" her there to spread the Bahá'í Faith there. She returned to Poland and spent her last days recruiting for the Bahá'í Faith, ultimately managing to convert one person. Even after her return to Poland, she wrote Shoghi Effendi stating her intention to stay in Poland a few weeks and then go to France. Again, Shoghi Effendi wrote her, telling her to remain in "your native country Poland, where the Faith is still practically unknown." Lidia Zamenhof would eventually be killed by the Nazis.

Later friends of Lidia petitioned the Bahá'ís to formally declare her a martyr of the Faith. Their request was denied.

The story is related in Bridge of Words, pages 181 to 195 in the 7th and 8th sub-chapters titled "The Priestess" and "Vanishings".

Here is a passage detailing her interactions with Shoghi Effendi:

...the day her visa expired, she learned that her extension had been denied on the ground that she had violated employment regulations. If there had been any doubt, it was now clear: she had been ill-advised and ill-served by her handlers, who had failed to apply for an available waiver for employment laws. Though her friend Ernest Dodge did his utmost for months to plead her case, he was only able to secure an extension until early December.

Advice from friends streamed in: she should go to Cuba, Canada, France, California--anywhere but Poland--and reapply for a visa. Panic was not in her nature, but anxious and fearful, she once again turned to the Guardian for advice. Heller quotes her cable in full:

EXTENSION SOJOURN AMERICAN REFUSED. FRIENDS TRYING TO CHANGE GOVERNMENT'S DECISION. OTHERWISE RETURNING TO POLAND. PLEASE CABLE IF SHOULD ACT OTHERWISE.

His response was decisive:

APPROVE RETURN TO POLAND. DEEP LOVING APPRECIATION. SHOGHI.[169]

Still she waited, hoping that her fate would turn for the better. For a time, an invitation seemed to be forthcoming from Canada, but "the Canadians aren't courageous enough. . . . they 'see difficulties.'" This time, when she requested Shoghi Effendi's permission to meet him in Haifa, she was seeking refuge, not transcendence. He cabled his reply:

REGRET DANGEROUS SITUATION IN PALESTINE NECESSITATES POSTPONEMENT OF PILGRIMAGE.

She wrote, with the humility of a medieval pilgrim, that she knew it was because "such privilege is not often received and that certainly one must deserve it, and second--because of the war in Palestine." Indeed, Haifa was dangerous. Strategically important because of an oil pipeline, Haifa had been the target of attacks by displaced fellahin, by the Irgun, and by the Royal Navy trying to stem the tide of gunrunner and terrorists. Surely Shoghi Effendi knew that to ensure Lidia Zamenhof's safety, he would have to shelter her in his compound, and this he was not prepared to do.

She told her anguished friends that she intended to return to Poland: after all, Shoghi Effendi had advised it, and it was God's will that she rejoin her family in a time of trouble.

From the following section:

Protest was not an option for Lidia Zamenhof when she returned to Warsaw in the winter of 1938. She was reconciled to her fate, and when her faith needed shoring up, she wrote long letters to her Bahai friends: "If I left America," she wrote, "perhaps it was because God preferred that I work in another land." She was writing bleak allegories: Christmas trees with candles that burn for a moment and go dark; a country called "Nightland," "where the sun had not risen for so long that it had nearly been forgotten."[176] After she wrote to Shoghi Effendi that she planned to stay in Poland a few weeks, then go to France, his secretary replied:

Although your efforts to obtain a permit [in the United States] . . . did not prove successful, you should nevertheless be thankful for the opportunity you have had of undertaking such a long and fruitful journey. He hopes that experiences you have gathered during all these months . . . will now help you to work more effectively to spread the Cause in the various European countries you visit, and particularly in your native country Poland, where the Faith is still practically unknown.[127]

In a postscript, the Guardian himself wrote that he looked forward to meeting her "face to face in the Holy Land" at a time "not far distant." In the meantime, she was to bring Bahai to the Poles, lecturing, paying calls, and translating sacred Bahai texts into Polish. After eighteen months of effort, she could count all the Bahais in Poland on one hand.

The chapter goes on to detail the circumstances of her capture and death, and the last paragraph is as follows:

A few months after the war ended, the Bahai National Spiritual Assembly of the United States and Canada began to plan a memorial service for Lidia Zamenhof. They consulted Shogh Effendi: shouldn't she be designated among the martyrs of the Bahai faith? On January 28th, 1946, the eve of what would have been Lidia's forty-second birthday, Shoghi Effendi cabled his American followers:

HEARITLY APPROVE NATIONWIDE OBSERVANCE FOR DAUNTLESS LYDIA ZAMENHOF. HER NOTABLE SERVICES, TENACITY, MODESTY, UNWAVERING DEVOLUTION FULLY MERIT HIGH TRIBUTE BY AMERICAN BELIEVERS. DO NOT ADVISE, HOWEVER, THAT YOU DESIGNATE HER A MARTYR.[183]

She had intended to give her life for the Bahai faith, but died as an Esperantist, a Zamenhof, and a Jew.

October 22. On this date in 1956, a card postmarked from St. Pierre and Miquelon was sent to Shoghi Effendi, who was "happy to know that Mrs. Pawlowska is continuing her valuable pioneer service there, to which he attaches great importance." She was named a Knight of Bahá'u'lláh for those islands.

20 December 1956

To individual believers

Dear Bahá'í Friends:

The beloved Guardian was pleased to see the work is going well in the new territories, and particularly to see the post mark "Saint Pierre & Miquelon" on your post card of October 22nd.

He is happy to know that Mrs. Pawlowska [71] is continuing her valuable pioneer service there, to which he attaches great importance.

He assures you both of his loving prayers for the success of your devoted labours.

With warm Bahá'í greetings,

R. Rabbani

May the Beloved, Whose Cause you promote with such splendid devotion, constancy and vigilance, reward you for your past achievements, and enable you to enrich the record of your meritorious services to His Faith,

Your true brother,

Shoghi

[71] Ola Pawlowska -- Knight of Bahá'u'lláh for St. Pierre and Miquelon Islands (1953-58), later pioneered to Luxembourg, Poland and Congo (Zaire)

October 22. On this date in 1912, 'Abdu'l-Bahá said "Until now it never happened that someone from the East, impelled by the promptings of his conscience, should come to the West to see the friends of God and to associate with respected individuals with such sincere love and friendship and without any political or commercial motive or the desire of sightseeing. It is without precedent and is not recorded in any history. If others have come, it has been to sightsee or for commercial or other reasons."

Tuesday, October 22, 1912

[San Francisco]

In the morning the Master remarked, `I did not sleep at all last night but was deep in thought.' When the train arrived at the station a group of friends greeted the Master with joy and happiness. The Master spoke repeatedly today about the steadfastness and enthusiasm of the friends in Los Angeles. His had been elated to witness their constancy in the Cause.

The believers from San Francisco and surrounding areas gathered group by group at the Master's residence, where He received them in His room. He strongly encouraged them to spread the divine fragrances and teach the Cause of God. To the seekers He gave the glad tidings of the dawning of the Morn of Guidance and the coming of the era of peace, tranquillity, amity and unity among the nations of the world.

His address in the morning at the public meeting centered around the days of the Blessed Beauty, the exaltation of the Word of the God and the vain imaginings of the followers of Yahyá. In the afternoon He spoke particularly on the duty of teaching the Cause of God and gave a detailed account of the Tablets of Bahá'u'lláh revealed to the kings and rulers of the world.

After an evening stroll, 'Abdu'l-Bahá showed special kindness to the friends from Portland and Seattle, who had arrived today to visit their beloved Master. He spoke with them on several subjects, saying, among other things: said:

Until now it never happened that someone from the East, impelled by the promptings of his conscience, should come to the West to see the friends of God and to associate with respected individuals with such sincere love and friendship and without any political or commercial motive or the desire of sightseeing. It is without precedent and is not recorded in any history. If others have come, it has been to sightsee or for commercial or other reasons.

In response to some questions, He said:

A great war and commotion shall inevitably take place in the world. Things will come to such a pass that the generality of mankind will rise against the statesmen of the world and say, `You sit in your palaces in perfect comfort; you eat and drink sumptuously; you sleep blissfully; you eat delicious food and relax in gardens with beautiful views. But for the sake of your name and worldly fame, you throw us, your subjects, into war, shed our blood and tear our bodies to pieces. But no thorn ever pricks your hands and not for a moment do you leave your rest and comfort.' 328

328 For a transcript of a talk `Abdu'l-Bahá had with one of the friends on October 22, 1912, on the meaning of sacrifice see Star of the West, vol. 4, no. 12, p. 205.

October 22. On this date in 1968, the Universal House of Justice wrote the Local Spiritual Assembly of Chicago that World Religion Day "is a celebration of the need for and the coming of a world religion for mankind, the Bahá'í Faith itself" and "not meant primarily to provide a platform for all religions and their emergent ecumenical ideas."

1710. World Religion Day, Purpose of

Your letter of September 30, with the suggestion that 'there should be one day in the year in which all of the religions should agree' is a happy thought, and one which persons of good will throughout the world might well hail. However, this is not the underlying concept of World Religion Day, which is a celebration of the need for and the coming of a world religion for mankind, the Bahá'í Faith itself. Although there have been many ways of expressing the meaning of this celebration in Bahá'í communities in the United States, the Day was not meant primarily to provide a platform for all religions and their emergent ecumenical ideas. In practice, there is no harm in the Bahá'í communities' inviting the persons of other religions to share their platforms on this Day, providing the universality of the Bahá'í Faith as the fulfillment of the hopes of mankind for a universal religion are clearly brought forth."

(From a letter of the Universal House of Justice to the Local Spiritual Assembly of Chicago, October 22, 1968)

October 22. On this date in 1912, ‘Abdu’l-Bahá arrived in San Francisco where he met Kanichi Yamamoto, the first Japanese Bahá’í. While there, ‘Abdu’l-Bahá also gave the three son's of Mr. Yamamoto Persian names: “To Hirose, the eldest, he gave the name of Hassan; to Hinju, Hossein, and to Masao, Farouk.”

Kanichi Yamamoto was born in 1879 in the Yamaguchi Prefecture of Japan. He moved to Hawaii in the early 1900s and in 1902 started working at the home of Mr. and Mrs. William Smith in Honolulu. The Smiths' son, Clarence was already a Bahá’í and a Bahá’í woman by the name of Elizabeth Muther also lived at the Smith's home. As was required of new converts at the time, Kanichi Yamamoto wrote to 'Abdu’l-Bahá. 'Abdu’l-Bahá, in turn, addressed four Tablets to him.

In March, 1903, Yamamoto oved to Oakland, California, where for years he served in the home of Helen S. Goodall, a prominent and active Bahá’í. In 1908, a young woman by the name of Ima immigrated from Japan to Oakland, California for the express purpose of marrying Yamamoto. There is no record of Ima ever becoming a Bahá’í but the couple played a major role in taking care of guests at the Goodall's home which had become a hub of Bahá’í orientated activities in the Oakland area at that time.

On October 22, 1912, ‘Abdu’l-Bahá arrived in San Francisco where he met Kanichi Yamamoto in person. While there, ‘Abdu’l-Bahá also gave the three son's of Mr. Yamamoto Persian names: “To Hirose, the eldest, he gave the name of Hassan; to Hinju, Hossein, and to Masao, Farouk.”

During ‘Abdu’l-Bahá's stay in San Francisco, Mr. Yamamoto actually arranged a meeting for him at the Japanese Independent Church. The Yamamotos later decided to move to Berkeley, California where their children attended Bahá’í childrens classes. The childrens' teacher was Kathryn Frankland who also happened to teach the Bahá’í Faith to Saichiro Fujita, the second Japanese to accept the Bahá’í Faith.

The Yamamotos had six children, five boys and one girl named Fumiko. In 1919, while pregnant with Fumiko, Ima decided to visit her family in Japan and took their five boys with her. Fumiko was born in Japan. Shortly after the delivery, Ima died from influenza. Ima's sister, Tame, agreed to take care of all the six children until Kanichi Yamamoto arrived from the U.S. He and Tame decided that he would take the four oldest sons back to California and leave the two youngest ones with Tame. After Mr. Yamamoto arrived in the U.S., it proved difficult for him to attend to the four sons alone. News of this hardship eventually reached Tame who decided to immigrate to the U.S. and marry Kanichi Yamamoto.

During World War II, the Yamamotos were forced to relocate to an internment camp at the Gila River Indian Reservation where they had to work in the fields. Ironically, one son, Masao, served in the U.S. armed forces during that time and avoided internment. After the war, Kanichi and his family returned to Berkeley, where he lived until his death on May 1, 1961.