The Covenant of Baha'u'llah
by Adib Taherzadeh
 |
chapter 34 | start page | single page | chapter 36 |  |
Chapter 35
The Universal House of Justice
With the coming into being of the Universal House of Justice a new era opened in the history of the Bahá'à Faith. Divine guidance had been vouchsafed to the community for almost one hundred and thirteen years, first through the persons of the Manifestations of God, then through the chosen Centre of the Cause and the authorized interpreter of His words. But now, with the passing of Shoghi Effendi and the establishment of the Universal House of Justice, the vehicle of that guidance was changed from a personal channel, organically linked to the Manifestation of God, to an elected body whose members are fallible individuals, yet whose collective resolutions are guided by Bahá'u'lláh since He conferred infallibility upon their decisions.This provision of the continuity of divine guidance on matters which are within the prerogative of the House of Justice, and which are clearly defined to exclude any changes to the laws, the teachings and other provisions revealed in the Bahá'à scriptures, is unique in the history of religion. Never before has a Manifestation of God given authority to a council elected by universal suffrage to enact laws and administer the affairs of His religion in the assurance that it will be guided by God in its decisions. In this Dispensation, the Covenant of Bahá'u'lláh has provided mankind with the continuity of divine guidance on all problems which have caused difference, questions that are obscure, and matters that are not expressly recorded in the Book.
The Universal House of Justice was instituted when in 1963 members of the National Spiritual Assemblies, in a prayerful attitude and in an atmosphere of intense spirituality and profound devotion, elected nine souls from among the Bahá'Ãs of the world as members of this supreme institution. The occasion is considered by the Bahá'Ãs to be, next to the appointment of Shoghi Effendi as the Guardian of the Faith, the most momentous event in the history of the Formative Age of the Faith. Even the manner of the election itself was befitting that institution described as the 'sole refuge of a tottering civilization'. The election of the Universal House of Justice now takes place every five years in the same spirit of atmosphere of spirituality and dedication.
Bahá'à elections are unlike any of the other forms of election currently practised in the various parts of the world. For a Bahá'Ã, it is an act of devotion to God to elect members of Bahá'à institutions. There are no candidates, no propaganda and no canvassing of any kind, and the elections are conducted in a spirit of prayer and meditation. It is a sacred responsibility of the electorate to vote for those 'who can best combine the necessary qualities of unquestioned loyalty, of selfless devotion, of a well-trained mind, of recognized ability and mature experience'. [35-1] The act of voting in Bahá'à elections is free and secret; even the closest of relatives or friends do not consult together on their choice. To do so would be tantamount to breaking one of God's sacred spiritual commandments.
Every religion has spiritual and moral teachings. The Sermon on the Mount, for example, epitomizing the spiritual and moral teachings of Christ, has made a deep and abiding impression upon the followers of Jesus. Other religions have similar spiritual teachings. The passage of time has not usually affected the reverence with which the adherents of each religion view these teachings; for example, Muslims conscientiously carry out the law of daily prayer because they consider this teaching to be God's commandment and regard its violation as a sinful act.
Not until the advent of the Bahá'à Dispensation did a Manifestation of God include administrative principles among His spiritual teachings. This is an entirely new dimension which Bahá'u'lláh has introduced; He has placed the spiritual and administrative principles on a par with each other. A violation of an administrative principle, such as electioneering, is as grave a betrayal of the Cause of Bahá'u'lláh as breaking a spiritual law. Through this the purity, the integrity and incorruptibility of Bahá'à institutions are preserved, and the institutions themselves are protected from malpractice.
The Universal House of Justice has been ordained by Bahá'u'lláh as a channel of divine guidance, and is not to be considered as merely the international administrative body of the Faith. It is endowed with infallibility which the Founder of the Faith has conferred upon it.
We have already discussed the question of infallibility.[1] The Manifestations of God — in this day, the Bab and Bahá'u'lláh — are possessed of supreme infallibility; this is something inherent within them. It is similar to the sun, which produces its own heat and light, and is thus independent of other sources of energy. But 'Abdu'l-Bahá and Shoghi Effendi and the Universal House of Justice are under the protection of Bahá'u'lláh by virtue of the fact that He has conferred infallibility upon Them. This resembles the light of the moon, which is not inherent but cast upon it by the sun. This infallibility is validated in the Writings of Bahá'u'lláh and Abdu'l-Bahá, and specifically in Bahá'u'lláh's Kitab-i-'Ahd (The Book of the Covenant) and the Will and Testament of Abdu'l-Bahá. The following are the words of Abdu'l-Bahá in this connection.
[1 See above, p. 103.]
"To epitomize: essential infallibility belongs especially to the supreme Manifestations, and acquired infallibility is granted to every holy soul. For instance, the Universal House of Justice, if it be established under the necessary conditions — with members elected from all the people — that House of Justice will be under the protection and the unerring guidance of God. If that House of Justice shall decide unanimously, or by a majority, upon any question not mentioned in the Book, that decision and command will be guarded from mistake. Now the members of the House of Justice have not, individually, essential infallibility; but the body of the House of Justice is under the protection and the unerring guidance of God: this is called conferred infallibility." [35-2]
The Universal House of Justice derives its authority and infallibility from Bahá'u'lláh Himself. In the Tablet of Bisharat, Bahá'u'lláh in unmistakable terms confers upon the House of Justice the authority to rule, and assures it of His unfailing guidance.
"The men of God's House of Justice have been charged with the affairs of the people. They, in truth, are the Trustees of God among His servants and the daysprings of authority in His countries.
"O people of God! That which traineth the world is Justice, for it is upheld by two pillars, reward and punishment. These two pillars are the sources of life to the world. Inasmuch as for each day there is a new problem and for every problem an expedient solution, such affairs should be referred to the Ministers of the House of Justice that they may act according to the needs and requirements of the time. They that, for the sake of God, arise to serve His Cause, are the recipients of divine inspiration from the unseen kingdom. It is incumbent upon all to be obedient unto them. All matters of State should be referred to the House of Justice, but acts of worship must be observed according to that which God hath revealed in His Book." [35-3]
And in another Tablet, Kalimat-i-Firdawsiyyih, Bahá'u'lláh reveals:
"It is incumbent upon the Trustees of the House of Justice to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. .God will verily inspire them with whatsoever He willeth, and He, verily, is the Provider, the Omniscient." [35-4]
Abdu'l-Bahá confirms the authority of the Universal House of Justice and asserts its infallibility. In His Will and Testament He writes:
"The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Ahha Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God, whoso rebelleth against him and against them hath rebelled against God, whoso opposeth him hath opposed God, whoso contendeth with them hath contended with God; whoso disputeth with him hath disputed with God, whoso denieth him hath denied God, whoso disbelieveth in him hath disbelieved in God, whoso deviateth, separateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him!"
And again:
"...This is the foundation of the belief of the people of Baha (may my life be offered up for them): 'His Holiness, the Exalted One (the Bab), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the Abha Beauty (may my life be a sacrifice for His steadfast friends) is the Supreme Manifestation of God and the Dayspring of His Most Divine Essence. All others are servants unto Him and do His bidding.' Unto the most Holy Book everyone must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice, and turned away from the Lord of the Covenant. By this House is meant that Universal House of Justice which is to be elected from all countries, that is from those parts in the East and West where the loved ones are to be found, after the manner of the customary elections in Western countries such as those of England."
Furthermore, in a Tablet Abdu'l-Bahá states:
"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 Ancient Beauty, and obedience to its decisions is a bounden and essential duty and an absolute obligation, and there is no escape for anyone.
"Say, O People: Verily the Supreme House of Justice is under the wings of your Lord, the Compassionate, the All-Merciful, that is under His protection, His care, and His shelter, for He has commanded the firm believers to obey that blessed, sanctified and all subduing body, whose sovereignty is divinely ordained and of the Kingdom of Heaven and whose laws are inspired and spiritual." [35-5]
From the study of the above Writings, it becomes clear that it is an article of faith for a Bahá'à to believe in the authority and infallibility of the Universal House of Justice. An individual embraces the Faith of Bahá'u'lláh when he recognizes Him to be the Manifestation of God for this age. But this is only the beginning of the process of becoming a Bahá'Ã. The recognition of Bahá'u'lláh must be followed by an acknowledgment of the station of Abdu'l-Bahá as the Centre of the Covenant and Shoghi Effendi as the Guardian of the Faith, and a belief that their words and their interpretations of the Holy Writings are divinely guided and infallible. Similarly, a Bahá'à must believe that the Universal House of Justice is now the Head of the Faith and its supreme institution, and that its pronouncements, legislations and general instructions are all derived from the unerring guidance of Bahá'u'lláh and the Bab, and in the words of Abdu'l-Bahá: 'That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself.'
It does not seem possible for a person who is not a Bahá'à to accept the House of Justice as 'the source of all good and freed from all error', nor is it possible to prove this statement to him scientifically. The only way that the individual can become convinced of the authority and infallibility of the Universal House of Justice is to recognize Bahá'u'lláh as God's Messenger for this age. Then, as a matter of faith, he will be able to accept His assurances in this regard and become convinced of the truths which are enshrined in His words. As the believer grows in his faith and acquires greater depth in his understanding of the teachings of Bahá'u'lláh, he becomes progressively assured that the Blessed Beauty 'shall guard it [the Universal House of Justice] from error and will protect it under the wing of His sanctity and infallibility'.
Even a cursory review of the workings of the House of Justice since its establishment in 1963 makes it clear to a believer that every directive issued by that body has been divinely inspired, that every plan it devised and every act it carried out has been blessed by Providence. Its achievements and victories, both at the World Centre of the Faith and around the world, and the progress it has made during the last three decades despite its modest resources, have been miraculous. In circumstances of crisis as well as of triumph, the House of Justice has been enabled to steer the Bahá'à community on the course set for it by the hand of the Almighty. All these accomplishments are entirely due to the assistance and confirmations of Bahá'u'lláh which have reached it continuously at all times, and guided every step it has taken in the execution of God's plan for mankind.
It is natural that the members of the House of Justice are always conscious of that outpouring of divine assistance; they know only too well that the decisions of the House are guided by Bahá'u'lláh. They have openly declared before their electors their sense of unworthiness to serve on that august institution, but have confidently taken on the burden of such immense responsibility in the assurance of the protection, guidance and confirmations of Bahá'u'lláh which reach them during their deliberations.
One of the most important decisions which the Universal House of Justice made soon after its election was the question of the Guardianship. Since Shoghi Effendi could not have appointed a successor to himself, the decision regarding this important matter had to be taken by this body, as there was nothing in the Will and Testament of Abdu'l-Bahá to show how to resolve a situation where there was no one to succeed Shoghi Effendi.[1] The following statement was issued by the House of Justice on this vital matter:
[1 See above, pp. 378-9.]
"After prayerful and careful study of the Holy Texts bearing upon the question of the appointment of the successor to Shoghi Effendi as Guardian of the Cause of God, and after prolonged consultation which included consideration of the views of the Hands of the Cause of God residing in the Holy Land, the Universal House of Justice finds that there is no way to appoint or legislate to make it possible to appoint a second Guardian to succeed Shoghi Effendi." [35-6]
A similar statement was issued by the House of Justice concerning the Hands of the Cause of God:
"There is no way to appoint, or to legislate to make it possible to appoint, Hands of the Cause of God.
"Responsibility for decisions of matters of general policy affecting the institution of the Hands of the Cause, which was formerly exercised by the beloved Guardian, now devolves upon the Universal House of Justice as the supreme and central institution of the Faith to which all must turn." [35-7]
We have already stated that in the absence of the Guardian, the Universal House of Justice, apart from turning to the Holy Text, consults the writings of Shoghi Effendi when it begins the process of legislation, or prepares its general communications, or makes decisions on various subjects. In this way, it ensures that its pronouncements are not in conflict with the meaning of the Holy Text and do not depart from the spirit of Bahá'u'lláh's revealed utterances. In the absence of the Guardian who was to have been its permanent head, the Universal House of Justice has no officers, all members having equal responsibility in consultation and other functions. This is one of its outstanding features.
Membership of the Universal House of Justice is confined to men. This guideline is taken from the explicit Writings of Bahá'u'lláh and therefore is not subject to being changed through legislation of the House of Justice. The fact that the members of the House of Justice are to be men should not be regarded as a negation of the principle of equality of men and women proclaimed by Bahá'u'lláh in His teachings. Concerning the equality of men and women, Abdu'l-Bahá states:
"And among the teachings of Bahá'u'lláh is the equality of women and men. The world of humanity has two wings — one is women and the other men. Not until both wings are equally developed can the bird fly. Should one wing remain weak, flight is impossible. Not until the world of women becomes equal to the world or men in the acquisition of virtues and perfections, can success and prosperity be attained as they ought to be." [35-8]
To appreciate this apparent contradiction, one should look at different aspects of equality. First, there is the equality of the spirit. We are told that although God has created men and women physically different, there is no difference between the soul of a man and the soul of a woman. Both have the same attributes of God and are created in His image, and this is the most important aspect of equality. Abdu'l-Bahá states:
Know though, O handmaid, that in the sight of Baha, women are accounted the same as men, and God hath created all humankind in His own image, and after His own likeness. That is, men and women alike are the revealers of His names and attributes, and from the spiritual viewpoint there is no difference between them. Whosoever draweth nearer to God, that one is the most favoured, whether man or woman. How many a handmaid, ardent and devoted, hath, within the sheltering shade of Baha, proved superior to the men, and surpassed the famous of the earth." [35-9]
Another aspect of equality is that of rights and privileges. Here again Abdu'l-Bahá is unequivocal:
"In this Revelation of Bahá'u'lláh, the women go neck and neck with the men. In no movement will they be left behind. Their rights with men are equal in degree. They will enter all the administrative branches of politics. They will attain in all such a degree as will be considered the very highest station of the world of humanity and will take part in all affairs. Rest ye assured." [35-10]
But we should not confuse equality with identity of functions. For women and men to perform identical functions, as sought by many people today, is not possible in all cases. While in many functions men and women can perform equally well, there are some areas of work for which men are better suited than women, and others where women excel men. This difference of function comes more into focus when we realize that there are certain areas in which it is impossible for one sex to carry out the functions of the other; for instance, it is not possible for a male to give birth to a child.
Bahá'u'lláh, in creating the institution of the Universal House of Justice, has envisaged men to be more suited for its membership. The wisdom of this is not apparent today, because we are too close to this nascent institution. Abdu'l-Bahá has promised that the wisdom of this commandment of Bahá'u'lláh will become clear in the future:
"The House of Justice, however, according to the explicit text of the Law of God, is confined to men; this for a wisdom of the Lord God's, which will ere long be made manifest as clearly as the sun at high noon." [35-11]
The Guardian commented on this:
"The Bahá'Ãs should accept this statement of the Master in a spirit of deep faith, confident that there is a divine guidance and wisdom behind it which will be gradually unfolded to the eyes of the world." [35-12]
The Universal House of Justice has made the point that
"To the general premise that women and men have equality in the Faith, this, as often explained by Abdu'l-Bahá, is a fundamental principle deriving from Bahá'u'lláh and therefore His mention of the 'Men of Justice' in the Kitab-i-Aqdas should be considered in light of that principle." [35-13]
The Seat of the Universal House of Justice is on Mount Carmel in Haifa. This was foretold by Bahá'u'lláh in the Tablet of Carmel, the charter for the building of the World Centre of the Faith. We have already discussed the creation of this Centre by Shoghi Effendi.[1] In one of his letters to the Bahá'Ãs of the East, he elucidates some of the significances of the Tablet of Carmel and, in particular, the passage: 'Ere long will God sail His Ark upon Thee, and will manifest the people of Baha who have been mentioned in the Book of Names.' [35-14]
[1 See above. pp. 326-7.]
"In this great Tablet [of Carmel] which unveils divine mysteries and heralds the establishment of two mighty, majestic and momentous undertakings — one of which is spiritual and the other administrative, both at the World Centre of the Faith — Bahá'u'lláh refers to an 'Ark, whose dwellers are the men of the Supreme House of Justice, which, in conformity with the exact provisions of the Will and Testament of the Centre of the Mighty Covenant is the body which should lay down laws not explicitly revealed in the Text. In this Dispensation, these laws are destined to flow from this holy mountain, even as in the Mosaic Dispensation the law of God was promulgated from Zion. The 'sailing of the Ark' of His laws is a reference to the establishment of the Universal House of Justice, which is indeed the Seat of Legislation, one of the branches of the World Administrative Centre of the Bahá'Ãs on this holy mountain..." [35-15]
Bahá'u'lláh and Abdu'l-Bahá in their Writings have counselled the Universal House of Justice to promote the best interests of mankind and to work for the betterment of the affairs of the world. In the Kitab-i-Aqdas, Bahá'u'lláh thus reveals:
"O ye Men of Justice! Be ye in the realm of God shepherds unto His sheep and guard them from the ravening wolves that have appeared in disguise, even as ye would guard your own sons. Thus exhorteth you the Counsellor, the Faithful." [35-16]
In a Tablet, the Kalimat-i-Firdawsiyyih, He addresses the members of the Universal House of Justice in these words:
"We exhort the men of the House of Justice and command them to ensure the protection and safeguarding of men, women and children. It is incumbent upon them to have the utmost regard for the interests of the people at all times and under all conditions. Blessed is the ruler who succoureth the captive, and the rich one who careth for the poor, and the just one who secureth from the wrong doer the rights of the downtrodden, and happy the trustee who observeth that which the Ordainer, the Ancient of Days hath prescribed unto him." [35-17]
And in the Tablet of Ishraqat He reveals:
"The progress of the world, the development of nations, the tranquillity of peoples, and the peace of all who dwell on earth are among the principles and ordinances of God. Religion bestoweth upon man the most precious of all gifts, offereth the cup of prosperity, imparteth eternal life and showereth imperishable benefits upon mankind. It behoveth the chiefs and rulers of the world, and in particular the Trustees of God's House of Justice, to endeavour to the utmost of their power to safeguard its position, promote its interests and exalt its station in the eyes of the world. In like manner it is incumbent upon them to enquire into the conditions of their subjects and to acquaint themselves with the affairs and activities of the divers communities in their dominions." [35-18]
In His Will and Testament, Abdu'l-Bahá makes the following statement:
"It is incumbent upon these members (of the Universal House of Justice) to gather in a certain place and deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book. Whatsoever they decide has the same effect as the Text itself. And inasmuch as this House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus, for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances having profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do because that law formeth no part of the Divine Explicit Text. The House of Justice is both the initiator and the abrogator of its own laws.
"...All must seek guidance and turn unto the Centre of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error.
He also outlines the manner of the election of the House of Justice in His Will and Testament.
"And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice[1] must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved and the Guardian of the Cause of God is its sacred head[2] and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the Guardian of the Cause of God hath at his own discretion the right to expel him,[3] whereupon the people must elect another one in his stead. This House of Justice enacteth the laws and the Government enforceth them. The legislative body must reinforce the executive, and the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself."
[1 National Spiritual Assembly.]
[2 In the absence of the Guardian, the House of Justice has no officers.]
[3 This function now falls upon the Universal House of Justice itself.]
From the above statements made by Bahá'u'lláh and Abdu'l-Bahá, it is clear that the Universal House of Justice is the protector of the Covenant of Bahá'u'lláh, and the channel through which the forces of the Revelation of Bahá'u'lláh will flow to mankind. Through this august institution, the unity of the Bahá'à community and the integrity of the Faith will be preserved. One of the causes of disunity in former Dispensations has been that the leaders of religion and men of learning have differed in their interpretations of the teachings of their faith, and through their conflicting views have created divisions within the community. But in this Dispensation the door for such controversies to take place is completely closed. Bahá'Ãs will give credence to the interpretations of Abdu'l-Bahá and Shoghi Effendi, and consider these as authentic and infallible, while any statement made by an individual which is contrary to the spirit and form of the authorized interpretations of the Word of God will not be acceptable. Furthermore, no pronouncements by the learned on various aspects of the Faith will be considered valid unless sanctioned by the Universal House of Justice. The following Text is from the pen of Abdu'l-Bahá:
"Briefly, this is the wisdom of referring the laws of society to the House of Justice. In the religion of Islam, 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'à 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." [35-19]
The above statement must not lead the reader to think that the
hands of Bahá'à scholars are tied, and that they are unable to make
their own research and reach their own conclusions on matters
connected with the Faith. On the contrary, every believer is free to
read the Writings and make his own interpretation, as long as he
makes it clear that his views are his own and are not authentic. The
Universal House of Justice has clarified this subject as follows.
"A clear distinction is made in our Faith between authoritative interpretation and the interpretation or understanding that each individual arrives at for himself from his study of its teachings. While the former is confined to the Guardian, the latter, according to the guidance given to us by the Guardian himself, should by no means be suppressed. In fact such individual interpretation is considered the fruit of man's rational power and conducive to a better understanding of the teachings, provided that no disputes or arguments arise among the friends and the individual himself understands and makes it clear that his views are merely his own. Individual interpretations continually change as one grows in comprehension of the teachings. As Shoghi Effendi wrote: 'To deepen in the Cause means to read the writings of Bahá'u'lláh and the Master so thoroughly as to be able to give it to others in its pure form. There are many who have some superficial idea of what the Cause stands for. They, therefore, present it together with all sorts of ideas that are their own. As the Cause is still in its early days we must be most careful lest we fall into this error and injure the Movement we so much adore. There is no limit to the study of the Cause. The more we read the Writings, the more truths we can find in them, the more we will see that our previous notions were erroneous.' So, although individual insights can be enlightening and helpful, they can also be misleading. The friends must therefore learn to listen to the views of others without being overawed or allowing their faith to be shaken, and to express their own views without pressing them on their fellow Bahá'Ãs." [35-20]
In every Dispensation, the Manifestation of God has promulgated a number of teachings and ordinances which may be described as the framework of that religion. These teachings have been designed by God to bring about the advancement of people who have embraced them. They are always adapted to suit the condition of the people, and are given in accordance with their capacity. As a result of the application of these teachings in their lives, the members of a religious community grow and acquire higher levels of understanding and development. In the course of their progress they eventually reach a position where the teachings of their religion no longer adequately satisfy their spiritual and mental needs. When the teachings and laws of a religion become outdated, when they are no longer practicable in a new age, the followers have arrogated to themselves the right to amend or alter these teachings so as to make them conform with new conditions prevailing at the time. But man has no right to interfere with the revealed teachings of God. Only a new Manifestation of God can abrogate the laws of a previous Dispensation and bring new laws for a new age. Otherwise, man's interference will cause the teachings of a religion to become adulterated.
Bahá'u'lláh has envisaged, and this has already become evident, that in His Dispensation man will advance and progress at an unprecedented rate, needing new laws at every stage of his development. Therefore, He has empowered the Universal House of Justice to enact secondary laws that conform with the circumstances of the time, laws which can be changed at a later time as conditions change. It must be noted, however, that the teachings, laws and ordinances which are revealed by Bahá'u'lláh Himself are unalterable until the advent of a future Manifestation of God who has the right to abrogate them. Abdu'l-Bahá states:
"Those matters of major importance which constitute the foundation of the Law of God are explicitly recorded in the Text, but subsidiary laws are left to the House of Justice. The wisdom of this is that the times never remain the same, for change is a necessary quality and an essential attribute of this world, and of time and place. Therefore the House of Justice will take action accordingly." [35-21]
We have discussed in previous chapters the gradual unfoldment of the Administrative Order and its stages of development. The first two epochs of the Formative Age during the ministry of Shoghi Effendi witnessed the laying of the foundations of the institutions of the Faith first in North America, and later during the Ten Year Crusade in almost every country of the world. With the establishment of the Universal House of Justice, the Cause of Bahá'u'lláh entered the Third Epoch of the Formative Age; this was announced in October 1963. A major achievement and special feature of this epoch was the public proclamation of the Faith in most countries of the world. The Universal House of Justice published Bahá'u'lláh's summons to the kings and rulers of the world, shared them with contemporary heads of states in 1967, and invited them to heed His warnings and exhortations. Some years later this process of proclamation was further intensified with the publication in 1985 of the message The Promise of World Peace addressed to the peoples of the world.
Another noteworthy development during the Third Epoch was the consolidation of the local and national institutions of the Cause, and the establishment of five Continental Boards of Counsellors whose members were to carry into the future the twin functions of the Hands of the Cause of God, namely, the protection and propagation of the Faith of Bahá'u'lláh.
A new stage in the unfoldment of the Faith was ushered in when the Universal House of Justice announced in 1986 that the Formative Age had entered its Fourth Epoch. At present the duration of this epoch is unknown, but within the short space of time since its inception, unprecedented victories have been won by Bahá'à communities in many parts of the world. To enumerate the achievements of the Faith in this short period is beyond the scope of this book. Suffice it to say that at no time in the history of the Formative Age has the Cause of Bahá'u'lláh made such remarkable progress as in these years. The marvellous advancement in the fortunes of the Faith augurs well for the future years of this epoch. Through the guidance of the Universal House of Justice, the onward march of the Faith of Bahá'u'lláh will continue, His followers believe, until such time as it will be universally recognized and its new world order firmly established throughout the world.
Envisioning the mighty victories of the future, Shoghi Effendi foretells in his letters to Persian believers that through the guidance of the Universal House of Justice, the Cause of God will be exalted and the sovereignty of Bahá'u'lláh made manifest to the peoples of the world. The following are translations of some of these letters:
"The National Spiritual Assemblies, like unto pillars will be gradually and firmly established in every country on the strong and fortified foundations of the Local Assemblies. On these pillars, the mighty Edifice, the Universal House of Justice, will be erected, raising high its noble frame above the world of existence. The unity of the followers of Bahá'u'lláh will thus be realized and fulfilled from one end of the earth to the other ... and the living waters of everlasting life will stream forth from that fountain-head of God's World Order upon all the warring nations and peoples of the world, to wash away the evils and iniquities of the realm of dust, and heal man's age-old ills and ailments.
"...Then will the throne of Bahá'u'lláh's sovereignty be founded in the promised land and the scales of justice be raised on high. Then will the banner of the independence of the Faith be unfurled, and His Most Great Law be unveiled and rivers of laws and ordinances stream forth from this snow-white spot with all-conquering power and awe-inspiring majesty, the like of which past ages have never seen. Then will appear the truth of what was revealed by the Tongue of Grandeur: 'Call out to Zion, O Carmel, and announce the joyful tidings: He that was hidden from mortal eyes is come! His all-conquering sovereignty is manifest; His all-encompassing splendour is revealed... O Carmel ... Well is it with him that circleth around thee, that proclaimeth the revelation of thy glory, and recounteth that which the bounty of the Lord, thy God, hath showered upon thee... Ere long will God sail His Ark upon thee, and will manifest the people of Baha who have been mentioned in the Book of Names '... Through it the pillars of the Faith on this earth will be firmly established and its hidden powers be revealed, its signs shine forth, its banners be unfurled and its light be shed upon all peoples." [35-22]
| |
chapter 34 | start page | single page | chapter 36 | |
|
|
