Such a chaste
and holy life, with its implications of modesty, purity, temperance, decency,
and clean-mindedness, involves no less than the exercise of moderation
in all that pertains to dress, language, amusements, and all artistic and
literary avocations. It demands daily vigilance in the control of one's
carnal desires and corrupt inclinations. It calls for the abandonment of
a frivolous conduct, with its excessive attachment to trivial and often
misdirected pleasures. It requires total abstinence from all alcoholic
drinks, from opium, and from similar habit-forming drugs. It condemns the
prostitution of art and of literature, the practices of nudism and of companionate
marriage, infidelity in marital relationships, and all manner of promiscuity,
of easy familiarity, and of sexual vices....
("The Advent
of Divine Justice" (Wilmette: Bahá'í Publishing Trust, 1984),
p. 30)
The Bahá'í
Standard
1.1
The Nature of
Bahá'í Law
1. They
whom God hath endued with insight will readily recognize that the precepts
laid down by God constitute the highest means for the maintenance of order
in the world and the security of its peoples....
O ye peoples of the world! Know assuredly that My commandments are
the lamps of My loving providence among My servants, and the keys of My
mercy for My creatures. Thus hath it been sent down from the heaven of
the Will of your Lord, the Lord of Revelation....
Say: From My laws the sweet smelling savour of My garment can be
smelled, and by their aid the standards of victory will be planted upon
the highest peaks. The Tongue of My power hath, from the heaven of My omnipotent
glory, addressed to My creation these words: "Observe My commandments,
for the love of My beauty." Happy is the lover that hath inhaled the divine
fragrance of his Best-Beloved from these words, laden with the perfume
of a grace which no tongue can describe. By My life! He who hath drunk
the choice wine of fairness from the hands of My bountiful favour, will
circle around My commandments that shine above the Dayspring of My creation.
Think not that We have revealed unto you a mere code of laws. Nay,
rather, We have unsealed the choice Wine with the fingers of might and
power. To this beareth witness that which the Pen of Revelation hath revealed.
Meditate upon this, O men of insight!....
("Gleanings
from the Writings of Bahá'u'lláh", rev. ed. (Wilmette: Bahá'í
Publishing Trust, 1984), sec. 155, pp. 331-333)
2. Just
as there are laws governing our physical lives, requiring that we must
supply our bodies with certain foods, maintain them within a certain range
of temperatures, and so forth, if we wish to avoid physical disabilities,
so also there are laws governing our spiritual lives. These laws are revealed
to mankind in each age by the Manifestation of God, and obedience to them
is of vital importance if each human being, and mankind in general, is
to develop properly and harmoniously. Moreover, these various aspects are
interdependent. If an individual violates the spiritual laws for his own
development he will cause injury not only to himself but to the society
in which he lives. Similarly, the condition of society has a direct effect
on the individuals who must live within it.
(From a letter
dated 6 February 1973 written by the Universal House of Justice to all
National Spiritual Assemblies, published in "Messages from the Universal
House of Justice 1968-1973" (Wilmette: Bahá'í Publishing
Trust, 1976), pp. 105-6)
3. We
have considered your several letters and have noted your questions, and
your view that many Bahá'í youth in ... are confused, and are
pleading for guidance in simple clear language on how to meet daily situations,
particularly those involving sex.
It is neither possible nor desirable for the Universal House of Justice
to set forth a set of rules covering every situation. Rather is it the
task of the individual believer to determine, according to his own prayerful
understanding of the Writings, precisely what his course of conduct should
be in relation to situations which he encounters in his daily life. If
he is to fulfil his true mission in life as a follower of the Blessed Perfection,
he will pattern his life according to the Teachings. The believer cannot
attain this objective merely by living according to a set of rigid regulations.
When his life is oriented toward service to Bahá'u'lláh,
and when every conscious act is performed within this frame of reference,
he will not fail to achieve the true purpose of his life.
Therefore, every believer must continually study the sacred Writings
and the instructions of the beloved Guardian, striving always to attain
a new and better understanding of their import to him and to his society.
He should pray fervently for Divine Guidance, wisdom and strength to do
what is pleasing to God, and to serve Him at all times and to the best
of his ability.
(From a letter
dated 17 October 1968 written by the Universal House of Justice to an individual
believer)
4. As
to chastity, this is one of the most challenging concepts to get across
in this very permissive age, but Bahá'ís must make the utmost
effort to uphold Bahá'í standards, no matter how difficult
they may seem at first. Such efforts will be made easier if the youth will
understand that the laws and standards of the Faith are meant to free them
from untold spiritual and moral difficulties in the same way that a proper
appreciation of the laws of nature enables one to live in harmony with
the forces of the planet.
(From a letter
dated 14 January 1985 written on behalf of the Universal House of Justice
to an individual believer)
1.2
True Liberty
5. Consider
the pettiness of men's minds. They ask for that which injureth them, and
cast away the thing that profiteth them....
Know ye that the embodiment of liberty and its symbol is the animal.
That which beseemeth man is submission unto such restraints as will protect
him from his own ignorance, and guard him against the harm of the mischief-maker.
Liberty causeth man to overstep the bounds of propriety, and to infringe
on the dignity of his station. It debaseth him to the level of extreme
depravity and wickedness. Regard men as a flock of sheep that need a shepherd
for their protection. This, verily, is the truth, the/certain truth. We
approve of liberty in certain circumstances, and refuse to sanction it
in others. We, verily, are the All- Knowing.
Say: True liberty consisteth in man's submission unto My commandments,
little as ye know it. Were men to observe that which We have sent down
unto them from the Heaven of Revelation, they would, of a certainty, attain
unto perfect liberty. Happy is the man that hath apprehended the Purpose
of God in whatever He hath revealed from the Heaven of His Will, that pervadeth
all created things. Say: The liberty that profiteth you is to be found
nowhere except in complete servitude unto God, the Eternal Truth. Whoso
hath tasted of its sweetness will refuse to barter it for all the dominion
of earth and heaven.
("Gleanings
from the Writings of Bahá'u'lláh", sec. 159, pp. 335-36)
6. ...with
regard to the peoples who clamour for freedom: the moderate freedom which
guarantees the welfare of the world of mankind and maintains and preserves
the universal relationships, is found in its fullest power and extension
in the teachings of Bahá'u'lláh.
("Selections
from the Writings of `Abdu'l-Bahá" [rev. ed.], (Haifa: Bahá'í
World Centre, 1982, sec. 227, p. 305)
1.3
The Bahá'í
Standard of Chastity
7. The
chosen ones of God ... should not look at the depraved condition of the society
in which they live, nor at the evidences of moral degradation and frivolous
conduct which the people around them display. They should not content themselves
merely with relative distinction and excellence. Rather they should fix
their gaze upon nobler heights by setting the counsels and exhortations
of the Pen of Glory as their supreme goal. Then it will be readily realized
how numerous are the stages that still remain to be traversed and how far
off the desired goal lies — a goal which is none other than exemplifying
heavenly morals and virtues.
(From a letter
dated 30 October 1924 written by Shoghi Effendi to the Local Spiritual
Assembly of Tihrán, translated from the Persian)
8. It
must be remembered, however, that the maintenance of such a high standard
of moral conduct is not to be associated or confused with any form of asceticism,
or of excessive and bigoted puritanism. The standard inculcated by Bahá'u'lláh,
seeks, under no circumstances, to deny anyone the legitimate right and
privilege to derive the fullest advantage and benefit from the manifold
joys, beauties, and pleasures with which the world has been so plentifully
enriched by an All-Loving Creator. "Should a man," Bahá'u'lláh
Himself reassures us, "wish to adorn himself with the ornaments of the
earth, to wear its apparels, or partake of the benefits it can bestow,
no harm can befall him, if he alloweth nothing whatever to intervene between
him and God, for God hath ordained every good thing, whether created in
the heavens or in the earth, for such of His servants as truly believe
in Him. Eat ye, O people, of the good things which God hath allowed you,
and deprive not yourselves from His wondrous bounties. Render thanks and
praise unto Him, and be of them that are truly thankful."
(Shoghi Effendi,
"The Advent of Divine Justice", p. 33)
9. The
Bahá'í standard is very high, more particularly when compared
with the thoroughly rotten morals of the present world. But this standard
of ours will produce healthier, happier, nobler people, and induce stabler
marriages....
(From a letter
dated 19 October 1947 written on behalf of Shoghi Effendi to an individual
believer)
A Chaste
And Holy Life
2.1
Definition
10. Such
a chaste and holy life, with its implications of modesty, purity, temperance,
decency, and clean-mindedness, involves no less than the exercise of moderation
in all that pertains to dress, language, amusements, and all artistic and
literary avocations. It demands daily vigilance in the control of one's
carnal desires and corrupt inclinations. It calls for the abandonment of
a frivolous conduct, with its excessive attachment to trivial and often
misdirected pleasures. It requires total abstinence from all alcoholic
drinks, from opium, and from similar habit-forming drugs. It condemns the
prostitution of art and of literature, the practices of nudism and of companionate
marriage, infidelity in marital relationships, and all manner of promiscuity,
of easy familiarity, and of sexual vices. It can tolerate no compromise
with the theories, the standards, the habits, and the excesses of a decadent
age. Nay rather it seeks to demonstrate, through the dynamic force of its
example, the pernicious character of such theories, the falsity of such
standards, the hollowness of such claims, the perversity of such habits,
and the sacrilegious character of such excesses.
(Shoghi Effendi,
"The Advent of Divine Justice", p. 30)
2.2
Chastity
11. He
is My true follower who, if he come to a valley of pure gold, will pass
straight through it aloof as a cloud, and will neither turn back, nor pause.
Such a man is, assuredly, of Me. From his garment the Concourse on high
can inhale the fragrance of sanctity.... And if he met the fairest and most
comely of women, he would not feel his heart seduced by the least shadow
of desire for her beauty. Such an one, indeed, is the creation of spotless
chastity. Thus instructeth you the Pen of the Ancient of Days, as bidden
by your Lord, the Almighty, the All-Bountiful.
("Gleanings
from the Writings of Bahá'u'lláh, sec. 60, p. 118)
12. Purity
and chastity have been, and still are, the most great ornaments for the
handmaidens of God. God is My Witness! The brightness of the light of chastity
sheddeth its illumination upon the worlds of the spirit, and its fragrance
is wafted even unto the Most Exalted Paradise....
(Cited in Shoghi
Effendi, "The Advent of Divine Justice", p. 32)
13. Concerning
the positive aspects of chastity the Universal House of Justice states
that the Bahá'í Faith recognizes the value of the sex impulse
and holds that the institution of marriage has been established as the
channel of its rightful expression. Bahá'ís do not believe
that the sex impulse should be suppressed but that it should be regulated
and controlled.
Chastity in no way implies withdrawal from human relationships. It
liberates people from the tyranny of the ubiquity of sex. A person who
is in control of his sexual impulses is enabled to have profound and enduring
friendships with many people, both men and women, without ever sullying
that unique and priceless bond that should unite man and wife.
(From a letter
dated 8 May 1979 written on behalf of the Universal House of Justice to
an individual believer)
2.3
Moderation
Whatsoever passeth
beyond the limits of moderation will cease to exert a beneficial influence.
Consider for instance such things as liberty, civilization and the like.
However much men of understanding may favourably regard them, they will,
if carried to excess, exercise a pernicious influence upon men.
("Tablets of
Bahá'u'lláh Revealed after the Kitáb-i-Aqdas" [rev.
ed.], (Haifa: Bahá'í World Centre, 1982), p. 169)
14. The
choice of clothing and the cut of the beard and its dressing are left to
the discretion of men. But beware, O people, lest ye make yourselves the
playthings of the ignorant.
("Tablets of
Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", p.
23)
15. Human
utterance is an essence which aspireth to exert its influence and needeth
moderation. As to its influence, this is conditional upon refinement which
in turn is dependent upon hearts which are detached and pure. As to its
moderation, this hath to be combined with tact and wisdom as prescribed
in the Holy Scriptures and Tablets.
("Tablets of
Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", p.
172)
16. We
have permitted you to listen to music and singing. Beware lest such listening
cause you to transgress the bounds of decency and dignity. Rejoice in the
joy of My Most Great Name through which the hearts are enchanted and the
minds of the well-favoured are attracted.
("Bahá'u'lláh,
from a Tablet translated from the Arabic)
17. ...In
the teachings there is nothing against dancing, but the friends should
remember that the standard of Bahá'u'lláh is modesty and
chastity. The atmosphere of modern dance halls, where so much smoking and
drinking and promiscuity goes on, is very bad, but decent dances are not
harmful in themselves. There is certainly no harm in classical dancing
or learning dancing in school. There is also no harm in taking part in
dramas. Likewise in cinema acting. The harmful thing, nowadays, is not
the art itself but the unfortunate corruption which often surrounds these
arts. As Bahá'ís we need avoid none of the arts, but acts
and the atmosphere that sometimes go with these professions we should avoid.
(From a letter
dated 30 June 1952 written on behalf of Shoghi Effendi to a National Spiritual
Assembly of India, Pakistan and Burma)
2.4
Daily Vigilance
of Actions
18. Arise,
O people, and, by the power of God's might, resolve to gain the victory
over your own selves, that haply the whole earth may be freed and sanctified
from its servitude to the gods of its idle fancies - gods that have inflicted
such loss upon, and are responsible for the misery of, their wretched worshippers.
These idols form the obstacle that impedeth man in his efforts to advance
in the path of perfection.
("Gleanings
from the Writings of Bahá'u'lláh", sec. 43, p. 93)
19. O
SON OF BEING! Bring thyself to account each day ere thou art summoned to
a reckoning; for death, unheralded, shall come upon thee and thou shalt
be called to give account for thy deeds.
("The Hidden
Words of Bahá'u'lláh, Arabic no. 31, rev. ed. (Wilmette: Bahá'í
Publishing Trust, 1985), p. 11)
20. For
desire is a flame that has reduced to ashes uncounted lifetime harvests
of the learned, a devouring fire that even the vast sea of their accumulated
knowledge could never quench. How often has it happened that an individual
who was graced with every attribute of humanity and wore the jewel of true
understanding, nevertheless followed after his passions until his excellent
qualities passed beyond moderation and he was forced into excess. His pure
intentions changed to evil ones, his attributes were no longer put to uses
worthy of them, and the power of his desires turned him aside from righteousness
and its rewards into ways that were dangerous and dark. A good character
is in the sight of God and His chosen ones and the possessors of insight,
the most excellent and praiseworthy of all things, but always on condition
that its centre of emanation should be reason and knowledge and its base
should be true moderation....
("The Secret
of Divine Civilization", 2nd ed. (Wilmette: Bahá'í Publishing
Trust, 1983), pp. 59-60)
2.5
Abandonment of
Frivolous Conduct
21. O
MY FRIEND! Thou art the day-star of the heavens of My holiness, let not
the defilement of the world eclipse thy splendour. Rend asunder the veil
of heedlessness, that from behind the clouds thou mayest emerge resplendent
and array all things with the apparel of life.
("The Hidden
Words of Bahá'u'lláh", Persian no. 73, p. 47)
22. Disencumber
yourselves of all attachment to this world and the vanities thereof. Beware
that ye approach them not, inasmuch as they prompt you to walk after your
own lusts and covetous desires, and hinder you from entering the straight
and glorious Path.
("Gleanings
from the Writings of Bahá'u'lláh", sec. 128, p. 276)
23. On
page 25 of "The Advent of Divine Justice" the beloved Guardian is describing
the requirements not only of chastity, but of "a chaste and holy life"
— both the adjectives are important. One of the signs of a decadent society,
a sign which is very evident in the world today, is an almost frenetic
devotion to pleasure and diversion, an insatiable thirst for amusement,
a fanatical devotion to games and sport, a reluctance to treat any matter
seriously, and a scornful, derisory attitude towards virtue and solid worth.
Abandonment of "a frivolous conduct" does not imply that a Bahá'í
must be sour-faced or perpetually solemn. Humour, happiness, joy are characteristics
of a true Bahá'í life. Frivolity palls and eventually leads
to boredom and emptiness, but true happiness and joy and humour that are
parts of a balanced life that includes serious thought, compassion and
humble servitude to God, are characteristics that enrich life and add to
its radiance.
Shoghi Effendi's choice of words was always significant, and each
one is important in understanding his guidance. In this particular passage,
he does not forbid "trivial" pleasures, but he does warn against "excessive
attachment" to them and indicates that they can often be "misdirected".
One is reminded of `Abdu'l-Bahá's caution that we should not let
a pastime become a waste of time.
(From a letter
dated 8 May 1979 written on behalf of the Universal House of Justice to
an individual believer)
2.6
Alcohol
24. Become
ye intoxicated with the wine of the love of God, and not with that which
deadeneth your minds, O ye that adore Him! Verily, it hath been forbidden
unto every believer, whether man or woman....
(Bahá'u'lláh,
cited in Shoghi Effendi, "The Advent of Divine Justice", p. 33)
25. The
drinking of wine is, according to the text of the Most Holy Book, forbidden;
for it is the cause of chronic diseases, weakeneth the nerves, and consumeth
the mind.
(Cited in Shoghi
Effendi, "The Advent of Divine Justice", p. 33)
2.7
Drugs
26. As
to opium, it is foul and accursed. God protect us from the punishment He
inflicteth on the user. According to the explicit Text of the Most Holy
Book, it is forbidden, and its use is utterly condemned. Reason showeth
that smoking opium is a kind of insanity, and experience attesteth that
the user is completely cut off from the human kingdom. May God protect
all against the perpetration of an act so hideous as this, an act which
layeth in ruins the very foundation of what it is to be human, and which
causeth the user to be dispossessed for ever and ever. For opium fasteneth
on the soul, so that the user's conscience dieth, his mind is blotted away,
his perceptions are eroded. It turneth the living into the dead. It quencheth
the natural heat. No greater harm can be conceived than that which opium
inflicteth. Fortunate are they who never even speak the name of it; then
think how wretched is the user.
("Selection
from the Writings of `Abdu'l-Bahá, pp. 148-49)
27. 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.
(`Abdu'l-Bahá,
from a Tablet- translated from the Persian)
28. Concerning
the so-called "spiritual" virtues of the hallucinogens, ... spiritual stimulation
should come from turning one's heart to Bahá'u'lláh, and
not through physical means such as drugs and agents.
From the description given in your letter it appears that hallucinogenic
agents are a form of intoxicant. As the friends, including the youth, are
required strictly to abstain from all forms of intoxicants, and are further
expected conscientiously to obey the civil law of their country, it is
obvious that they should refrain from using these drugs.
A very great responsibility for the future peace and well- being
of the world is borne by the youth of today. Let the Bahá'í
youth by the power of the Cause they espouse be the shining example for
their companions.
(From a letter
dated 15 April 1965 written by the Universal House of Justice to the National
Spiritual Assembly of the United States)
29. ...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.
(From a letter
dated 11 January 1967 written by the Universal House of Justice to a National
Spiritual Assembly)
2.8
Bahá'í
Attitude Toward Sex
30. Briefly
stated the Bahá'í conception of sex is based on the belief
that chastity should be strictly practiced by both sexes, not only because
it is in itself highly commendable ethically, but also due to its being
the only way to a happy and successful marital life. Sex relationships
of any form, outside marriage, are not permissible therefore, and whoso
violates this rule will not only be responsible to God, but will incur
the necessary punishment from society.
The Bahá'í Faith recognizes the value of the sex impulse,
but condemns its illegitimate and improper expression such as free love,
companionate marriage and others, all of which it considers positively
harmful to man and to the society in which he lives. The proper use of
the sex instinct is the natural right of every individual, and it is precisely
for this very purpose that the institution of marriage has been established.
The Bahá'ís do not believe in the suppression of the sex
impulse but in its regulation and control.
(From a letter
dated 5 September 1938 written on behalf of Shoghi Effendi to an individual
believer)
31. Concerning
your question whether there are any legitimate forms of expression of the
sex instinct outside of marriage; according to the Bahá'í
Teachings no sexual act can be considered lawful unless performed between
lawfully married persons. Outside of marital life there can be no lawful
or healthy use of the sex impulse. The Bahá'í youth should,
on the one hand, be taught the lesson of self- control which, when exercised,
undoubtedly has a salutary effect on the development of character and of
personality in general, and on the other should be advised, nay even encouraged,
to contract marriage while still young and in full possession of their
physical vigour. Economic factors, no doubt, are often a serious hindrance
to early marriage, but in most cases are only an excuse, and as such should
not be overstressed.
(From a letter
dated 13 December 1940 written on behalf of Shoghi Effendi to an individual
believer)
32. Chastity
implies both before and after marriage an unsullied, chaste sex life. Before
marriage absolutely chaste, after marriage absolutely faithful to one's
chosen companion. Faithful in all sexual acts, faithful in word and in
deed.
The world today is submerged, amongst other things, in an over-exaggeration
of the importance of physical love, and a dearth of spiritual values. In
as far as possible the believers should try to realize this and rise above
the level of their fellow-men who are, typical of all decadent periods
in history, placing so much over-emphasis on the purely physical side of
mating. Outside of their normal, legitimate married life they should seek
to establish bonds of comradeship and love which are eternal and founded
on the spiritual life of man, not on his physical life. This is one of
the many fields in which it is incumbent on the Bahá'ís to
set the example and lead the way to a true human standard of life, when
the soul of man is exalted and his body but the tool for his enlightened
spirit. Needless to say this does not preclude the living of a perfectly
normal sex life in its legitimate channel of marriage.
(From a letter
dated 28 September 1941 written on behalf of Shoghi Effendi to an individual
believer)
2.9
Immoral Practices
are Condemned
33. Ye
are forbidden to commit adultery, sodomy and lechery. Avoid them, O concourse
of the faithful. By the righteousness of God! Ye have been called into
being to purge the world from the defilement of evil passions. This is
what the Lord of all mankind hath enjoined upon you, could ye but perceive
it. He who relateth himself to the All-Merciful and committeth satanic
deeds, verily he is not of Me. Unto this beareth witness every atom, pebble,
tree and fruit, and beyond them this ever-proclaiming, truthful and trustworthy
Tongue.
(Bahá'u'lláh, from a Tablet - translated from the Arabic)
34. When we realize that Bahá'u'lláh says adultery
retards the progress of the soul in the afterlife — so grievous is it —
and that drinking destroys the mind, and not to so much as approach it,
we see how clear are our teachings on these subjects.
(From a letter
dated 30 September 1949 written on behalf of Shoghi Effendi to an individual
believer)
35. Amongst
the many other evils afflicting society in this spiritual low-water mark
in history is the question of immorality, and overemphasis of sex. Homosexuality,
according to the Writings of Bahá'u'lláh, is spiritually
condemned. This does not mean that people so afflicted must not be helped
and advised and sympathized with. It does mean that we do not believe that
it is a permissible way of life; which, alas, is all too often the accepted
attitude nowadays.
We must struggle against the evils in society by spiritual means,
and by medical and social ones as well. We must be tolerant but uncompromising,
understanding but immovable in our point of view.
(From a letter
dated 21 May 1954 written on behalf of Shoghi Effendi to an individual
believer)
36. A
number of sexual problems, such as homosexuality and transsexuality can
well have medical aspects, and in such cases recourse should certainly
be had to the best medical assistance. But it is clear from the teaching
of Bahá'u'lláh that homosexuality is not a condition to which
a person should be reconciled, but is a distortion of his or her nature
which should be controlled and overcome. This may require a hard struggle,
but so also can be the struggle of a heterosexual person to control his
or her desires. The exercise of self-control in this, as in so very many
other aspects of life, has a beneficial effect on the progress of the soul.
It should, moreover, be borne in mind that although to be married is highly
desirable, and Bahá'u'lláh has strongly recommended it, it
is not the central purpose of life. If a person has to wait a considerable
period before finding a spouse, or if ultimately, he or she must remain
single, it does not mean that he or she is thereby unable to fulfil his
or her life's purpose.
(From a letter
dated 6 February 1973 written by the Universal House of Justice to all
National Spiritual Assemblies, published in "Messages from the Universal
House of Justice 1968-1973", pp. 110-11)
37. Your
letter asking for direct or indirect references in the Writings of the
Faith to rape or sexual assault was referred to the Research Department,
and we have been asked to convey to you the following comments.
"Lechery" is clearly forbidden by Bahá'u'lláh (see
"Epistle to the Son of the Wolf", p. 49) and Shoghi Effendi has stated
that a "chaste and holy life", according to the teachings of the Faith,
implies a condemnation of "all manner" of "sexual vices"(See "Advent of
Divine Justice", p. 25.).
As to the contents of the Kitáb-i-Aqdas, one of the provisions
of that Most Holy Book is "not to indulge one's passions" (see "Synopsis
and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas",
p. 50). Furthermore, reference should be made to one of the "prohibitions"
mentioned on page 47 of the "Synopsis", namely "adultery". This word so
appears in this book because entries in a synopsis should by necessity
be brief, and by the original word used by Bahá'u'lláh in
the Aqdas, i.e., "zina", adultery is generally and mainly intended. However,
this by no means covers all the meanings of the concept of "zina" in legal
language used in Arabic and Persian. One of the forms of "zina" — i.e.,
when the illicit sexual intercourse is performed through force or violence
— is rape or sexual assault.
As to the punishments for such acts as rape, these will be determined
in the future by the Universal House of Justice.
(From a letter
dated 8 June 1982 written on behalf of the Universal House of Justice to
an individual believer)
2.10
Application of
the Principle of a Chaste and Holy Life
38. ...[absolute
chastity] is mainly and directly concerned with the Bahá'í
youth, who can contribute so decisively to the virility, the purity, and
the driving force of the life of the Bahá'í community, and
upon whom must depend the future orientation of its destiny, and the complete
unfoldment of the potentialities with which God has endowed it....
As to a chaste and holy life it should be regarded as no less essential
a factor that must contribute its proper share to the strengthening and
vitalization of the Bahá'í community, upon which must in
turn depend the success of any Bahá'í plan or enterprise....
All of them, be they men or women, must, at this threatening hour when
the lights of religion are fading out, and its restraints are one by one
being abolished, pause to examine themselves, scrutinize their conduct,
and with characteristic resolution arise to purge the life of their community
of every trace of moral laxity that might stain the name, or impair the
integrity, of so holy and precious a Faith.
A chaste and holy life must be made the controlling principle in
the behaviour and conduct of all Bahá'ís, both in their social
relations with the members of their own community, and in their contact
with the world at large. It must adorn and reinforce the ceaseless labours
and meritorious exertions of those whose enviable position is to propagate
the Message, and to administer the affairs, of the Faith of Bahá'u'lláh.
It must be upheld, in all its integrity and implications, in every phase
of the life of those who fill the ranks of that Faith, whether in their
homes, their travels, their clubs, their societies, their entertainments,
their schools, and their universities. It must be accorded special consideration
in the conduct of the social activities of every Bahá'í summer
school and any other occasions on which Bahá'í community
life is organized and fostered. It must be closely and continually identified
with the mission of the Bahá'í youth, both as an element
in the life of the Bahá'í community, and as a factor in the
future progress and orientation of the youth of their own country.
("The Advent
of Divine Justice", p. 22; pp. 29-30)
The Power
Of Example
3.1
A Praiseworthy
Character
39. Whoso
ariseth, in this Day, to aid Our Cause, and summoneth to his assistance
the hosts of a praiseworthy character and upright conduct, the influence
flowing from such an action will, most certainly, be diffused throughout
the whole world.
("Gleanings
from the Writings of Bahá'u'lláh, sec. 131, p. 287)
40. A
Bahá'í is known by the attributes manifested by him, not
by his name: he is recognized by his character, not by his person.
(`Abdu'l-Bahá,
from a Tablet - translated from the Persian)
41. ...by
upholding Bahá'í law in the face of all difficulties we not
only strengthen our own characters but influence those around us.
(From a letter
dated 6 February 1973 written by the Universal House of Justice to all
National Spiritual Assemblies, published in "Messages from the Universal
House of Justice 1968-1973", p. 107)
3.2
The Importance
of Deeds
42. O
SON OF MY HANDMAID! Guidance hath ever been given bywords, and now it is
given by deeds. Every one must show forth deeds that are pure and holy,
for words are the property of all alike, whereas such deeds as these belong
only to Our loved ones. Strive then with heart and soul to distinguish
yourselves by your deeds. In this wise We counsel you in this holy and
resplendent tablet.
("The Hidden
Words of Bahá'u'lláh", Persian no. 76, pp. 48-49)
43. One
righteous act is endowed with a potency that can so elevate the dust as
to cause it to pass beyond the heaven of heavens. It can tear every bond
asunder, and hath the power to restore the force that hath spent itself
and vanished....
Be pure, O people of God, be pure; be righteous, be righteous....
("Gleanings
from the Writings of Bahá'u'lláh", sec. 131, p. 287)
44. The
Guardian has urged, over and over again, the paramount necessity for Bahá'í
Youth to exemplify the Teachings, most particularly the moral aspect of
them. If they are not distinguished for their high conduct they cannot
expect other young people to take the Cause very seriously.
He heartily agrees with you that unless we practise the Teachings
we cannot possibly expect the Faith to grow, because the fundamental purpose
of all religions — including our own — is to bring man nearer to God, and
to change his character, which is of the utmost importance. Too much emphasis
is often laid on the social and economic aspects of the Teachings; but
the moral aspect cannot be over- emphasized.
(From a letter
dated 6 September 1946 written on behalf of Shoghi Effendi to an individual
believer)
3.3
The Effect of
Example
45. The
betterment of the world can be accomplished through pure and goodly deeds,
through commendable and seemly conduct....
(Bahá'u'lláh,
cited in "The Advent of Divine Justice", pp. 24-25)
46. Let
your acts be a guide unto all mankind, for the professions of most men,
be they high or low, differ from their conduct. It is through your deeds
that ye can distinguish yourselves from others. Through them the brightness
of your light can be shed upon the whole earth. Happy is the man that heedeth
My counsel, and keepeth the precepts prescribed by Him Who is the All-Knowing,
the All- Wise.
("Gleanings
from the Writings of Bahá'u'lláh", sec. 139, p. 305)
47. These
are the days for rendering the divine Cause victorious and effective aid!
The victory of God's Faith is dependent upon teaching; and teaching is
conditional upon righteous actions and goodly deeds and conduct. The foundation-stone
of a life lived in the way of God is the pursuit of moral excellence and
the acquisition of a character endowed with qualities that are well-pleasing
in His sight. The Bahá'ís should adorn themselves with this
holy raiment; with this mighty sword they should conquer the citadels of
men's hearts. People have grown weary and impatient of rhetoric and discourse,
of preaching and sermonizing. In this day, the one thing that can deliver
the world from its travail and attract the hearts of its peoples is deeds,
not words; example, not precept; saintly virtues, not statements and charters
issued by governments and nations on socio-political affairs. In all matters,
great or small, word must be the complement of deed, and deed the companion
of word: each must supplement, support and reinforce the other. It is in
this respect that the Bahá'ís must seek distinction....
(From a letter
dated 8 December 1923 written by Shoghi Effendi to the Bahá'ís
in Bombay - translated from the Persian)
48. It
is primarily through the potency of noble deeds and character, rather than
by the power of exposition and proofs, that the friends of God should demonstrate
to the world that what has been promised by God is bound to happen, that
it is already taking place and that the divine glad- tidings are clear,
evident and complete. For unless some illustrious souls step forth into
the arena of service and shine out resplendent in the assemblage of men,
the task of vindicating the truth of this Cause before the eyes of enlightened
people would be formidable indeed. However, if the friends become embodiments
of virtue and good character, words and arguments will be superfluous.
Their very deeds will well serve as eloquent testimony, and their noble
conduct will ensure the preservation, integrity and glory of the Cause
of God.
(From a letter
dated 19 December 1923 written on behalf of Shoghi Effendi to the Bahá'ís
of the East - translated from the Persian)
49. There
is no doubt that the standard of spotless chastity inculcated by Bahá'u'lláh
in His teachings can be attained by the friends only when they stand forth
firmly and courageously as uncompromising adherents of the Bahá'í
way of life, fully conscious that they represent teachings which are the
very antithesis of the corrosive forces which are so tragically destroying
the fabric of man's moral values. The present trend in modern society and
its conflict with our challenging principles of moral conduct, far from
influencing the believers to compromise their resolve to adhere undeviatingly
to the standards of purity and chastity set forth for them by their Faith,
must stimulate them to discharge their sacred obligations with determination
and thus combat the evil forces undermining the foundations of individual
morality.
(From a letter
dated 22 May 1966 written by the Universal House of Justice to two believers)
50. It
is the challenging task of the Bahá'ís to obey the law of
God in their own lives, and gradually to win the rest of mankind to its
acceptance.
In considering the effect of obedience to the laws on individual
lives, one must remember that the purpose of this life is to prepare the
soul for the next. Here one must learn to control and direct one's animal
impulses, not to be a slave to them. Life in this world is a succession
of tests and achievements, of falling short and of making new spiritual
advances. Sometimes the course may seem very hard, but one can witness,
again and again, that the soul who steadfastly obeys the law of Bahá'u'lláh,
however hard it may seem, grows spiritually, while the one who compromises
with the law for the sake of his own apparent happiness is seen to have
been following a chimera: he does not attain the happiness he sought, he
retards his spiritual advance and often brings new problems upon himself.
(From a letter
dated 6 February 1973 written by the Universal House of Justice to all
National Spiritual Assemblies, published in "Messages from the Universal
House of Justice 1968-1973, p. 106)
Endnotes
Endnotes:
1 On page 25
in the 1956 U.S. edition; on page 30 in the 1984 U.S. edition.
2 On page 25 in
the 1956 U.S. Edition; on page 30 in the 1984 U.S. edition.
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