All such outworn practices our Guardian urged us to discard

Today [1934-1935], a marriage has been solemnized here in the Bahá’í form and registered in accordance with the country’s law, and this event, we believe, is without a precedent in the history of our Cause in this land [India]. Heretofore it was the custom of the general body of the friends on all occasions where religious ceremonies were to be observed to follow those prescribed by their past Faiths. For instance, among those believers who hailed from the Zoroastrian fold, even the ceremony initiating their children into the Zoroastrian religion was prevalent. All such outworn practices our Guardian urged us to discard, and our community decided to render “instant, exact and complete obedience” by breaking entirely with the past and enforcing, within the limits of the law, the ordinances of the New Day. The path was not smooth. Enemies offered opposition and ridicule. Friends watched from a reverent distance with folded arms. “Premature,” “unwise,” “rash,” were some of the kind terms applied to our action. But we prevailed, for the Lord of Hosts was with us.

(Bahá’í News, Issue 93)

https://bahai.works/Bahá’í_News/Issue_93/Text#ANNUAL_REPORT_OF_THE_SPIRITUAL_ASSEMBLY_OF_THE_BAHA’IS_OF_POONA

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appealing believers for funds is entirely permissible

Question: We are very upset by the letter written by Dorothy Nelson to each believer in our community concerning the Fund. We believe her letter violates one of the primary principles of the Bahá’í Faith concerning coercion and individual solicitation of funds. Our interpretation of the Writings, as quoted in Guidelines for Local Spiritual Assemblies, pp. 137–138, is that they prohibit this sort of thing from happening in the Faith. We feel that her letter returns the Bahá’í Faith to the realm of the old world order.

Answer: The National Spiritual Assembly consulted on the matter before arriving at the decision to present an appeal to every believer in the American Bahá’í community.

There is a clear distinction between solicitation of funds from certain members of a community and a general appeal addressed to the entire body of believers and sent to every individual in the community. An example of the former would be a letter to individuals who have not been contributing to the Fund, reminding them of their responsibility to do so. Such a singling out of specific individuals is clearly a violation of Bahá’í principle.

The latter method, however, is entirely permissible and, indeed, “welcome under all circumstances” as long as the appeal is “of a general character, carefully worded and moving and dignified in tone,” leaving “entirely to the discretion of every conscientious believer” decisions about “the nature, the amount, the purpose of his or her contribution.” (Guidelines for Local Spiritual Assemblies, pp. 137–138)

This same method of addressing the believers was used by the Universal House of Justice when a crisis in our National Fund precipitated a similar crisis in the Bahá’í International Fund. On December 29, 1970, two letters were sent to every believer in America. They may be found on pp. 57–61 of Messages From the Universal House of Justice, 1968–1973.

We fully support your concern that an “old world” tactic not be employed. This is foremost in our minds as we work to develop an appreciation for the truly unique Institution of the Bahá’í Fund.

It is our bounden duty, however, to ensure that every believer in the American Bahá’í community is well informed of the financial status of the National Fund, “the bedrock upon which all the activities of the Cause ultimately rest,” and toward which “every Bahá’í, no matter how poor, must realize what a grave responsibility he has to shoulder.” (Shoghi Effendi in a letter to the National Spiritual Assembly of India, July 17, 1937)

Our responsibility to educate the believers about this vital Institution of the Faith is incomplete until the goal of universal participation is realized. Toward this end we are earnestly striving.

We are extremely grateful for your vigilance in guarding the principles of the Fund from the corrupting influences of fundraising methods used in the outside world. We are confident that in this instance no principle has been violated.

(The American Bahá’í, October, 1977)

https://bahai.works/The_American_Bahá’í/Volume_8/Issue_10/Text

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Baha'u'llah is Bhargo Devasia in Arya Varta?

"In Kali Yug, people will go against the Vedas and will forget to worship God, whom even Brahma is always worshipping.

At such a time when religion is at its lowest ebb and humanity so thoroughly wayward we are assured by Shree Krishna, in the Gita:

"Whenever there is decay of righteousness, O Bharat, and there is exaltation of unrighteousness then I Myself come forth, for the protection of the righteous, for the destruction of the evil-doers; for the sake of firmly establishing righteousness I am born from age to age.

"As if in fulfillment of this promise a call was raised in 1863 by Bahá’u’lláh (Bhargo Devasia or Glory of God) in Persia (Arya Varta), the land of the Aryas. He proclaimed to have arisen to uproot irreligion and to establish the truth, for He claimed to be the universally expected Manifestation.

(The Bahá’í Faith in India by Shirin Fozdar)

https://bahai.works/World_Order/Volume_13/Issue_5/Text#The_Bahá’í_Faith_in_India

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Disunity is a serious malady in Australia

Although many Assemblies are advancing well, the National Assembly has been saddened to observe a small number whose progress has been arrested, or even reversed, by serious disunity among the members. Disunity is a serious malady; when it impacts the functioning of a Local Assembly, the effects are also suffered by the individuals and community it serves. The National Assembly, in close collaboration with the institution of the Counsellors, has been striving to learn about mechanisms and resources through which Assemblies so afflicted can be supported, over an extended period, to rise above their challenges.

(Annual Ridvan Report, NSA of the Baha'is of Australia Inc. 2025-2026)

https://horizons.bahai.org.au/bahai-institutions/a-year-of-courage-conviction-and-confirmation-national-assembly-releases-annual-report/

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The Babis took up arms

Algar sees the Babi movement as a heresy of Shi‘i origin that sought to overthrow orthodoxy by force. He maintains that the Babi rebellion began in the summer of 1848, when Mulla Husayn-i-Bushrw’i, the Bab’s most renowned disciple, marched toward Mazandaran at the head of a band of Babis. MacEoin has proposed the view that “between 1847 and 1850, following the Bab’s announcement that he himself was the Qa’im, his followers took up arms to begin the last crusade or share in the messianic woes in the hope of hastening the final restitution of things.”

(The Bab and the Babi Community of Iran by Fereydun Vahman)

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The Australian Bahá’í Community had a net increase of 124 individuals but youth are not reaffirming

The Australian Bahá’í Community had a net increase of 124 from 21,651 at the end of 180 B.E. to 21,775 at the end of 181 B.E. There were 111 enrolments, a 63% increase compared to last year. 96 young Bahá’ís reaffirmed their faith in Bahá’u’lláh during the year, but 83 did not reaffirm by age 18. The number of Local Spiritual Assemblies at Ridván 2024 was 165.

(National Spiritual Assembly of the Bahá’ís of Australia Incorporated - Annual Report for 181 B.E.)

National_Spiritual_Assembly_Annual_Report_181_BE_singles

The following statistics from the annual report highlight specific areas of decline or ongoing challenges within the Australian Bahá'í community during the 182 B.E. (2025–2026) period:

• Net Population Decrease: The community experienced a net decrease of 25 members, falling from 21,775 at the end of the previous year to 21,750.
• Declining Enrolments: There were 77 formal enrolments, representing a 31% decrease compared to the previous year. This is described as a "persistently low number".
• Youth Retention Issues: While 75 young Bahá'ís reaffirmed their faith, 83 youth did not reaffirm by age 18, resulting in a net loss in this demographic.
• Reduction in Core Activities: The total number of core activities (devotionals, children's classes, junior youth groups, and study circles) dropped from 3,228 to 3,071, a 4.9% decrease.
• Lower Participation: Overall participation in core activities fell from 20,476 to 19,186, a 6.3% decrease.
• Drop in Study Circles: The number of study circles saw a significant decline from 608 to 525.
• Human Resource Shortages: The community faces difficulty engaging skilled resources to replace staff completing their service, leading to a work overload for existing personnel.
• Institutional Disunity: The report notes that a small number of Local Spiritual Assemblies have had their progress "arrested, or even reversed, by serious disunity among the members".
• Pioneering Vacancies: Replacing international pioneers remains a "high priority," with seven goal areas currently requiring pioneers to be placed as soon as possible.

(National Spiritual Assembly of the Bahá’ís of Australia Incorporated - Annual Report for 182 B.E.)

https://horizons.bahai.org.au/bahai-institutions/a-year-of-courage-conviction-and-confirmation-national-assembly-releases-annual-report/

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One of the covenant-breakers says: ‘Infallibility belonged to Baha'u'llah alone; no other person is infallible.’

One of them [Covenant-breakers] saith: ‘[Bahá’u’lláh] hath made us independent of aught else, and hath left no need unmet.’ The secret intent of such a statement is that there is no need for an appointed Centre. Another exclaimeth: ‘Infallibility belonged to [Bahá’u’lláh] alone; no other person is infallible.’ His inner motive is to assert that [‘Abdu’l-Bahá] is liable to error. Furthermore, they say that one who was regarded with favour, who was a believer or the recipient of a Tablet during the days of [Bahá’u’lláh], cannot possibly be cast out. Their true objective is to hint that were such a person to arise in opposition, or be so bold as to show enmity, no harm would result.... The whole purpose of these words is to violate the Covenant and Testament.

(The World of the Baha'i Faith, Edited by Robert H. Stockman, p. 417)

https://www.routledge.com/The-World-of-the-Bahai-Faith/Stockman/p/book/9781032186078

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Problems with the infallibility of the UHJ

• In the current age of "fallibilism," any claim to infallibility is obsolete and untenable. Critics, including some Christian theologians like Hans Küng, argue that "No one is infallible save God" and point to historically erroneous decisions in other faiths (like the Catholic Church) as evidence against the concept.
• Because the Universal House of Justice relies on potentially fragmentary or misreported information from fallible subordinates, its decisions cannot claim absolute correctness. 'Conditional infallibility' is a contradiction in terms: a judgment built on faulty facts is simply an error, and the very need for later correction concedes that it was never infallible to begin with.
• An extensive interpretation that claims everything the House decides is infallible is extremely risky. Critics and zealous observers need only find a single evident error to falsify and empirically disprove the entire claim to divine guidance.
• Applying the "august concept of infallibility" to trivial matters - administrative appointments or building décor - reduces it to absurdity and trivializes the will of God. Worse, an uncritical, quasi-magical view of guidance recasts the institution as a Delphic Oracle, encouraging believers to evade personal responsibility and surrender their own reason.

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'Abdu'l-Bahá’s infallibility as a complex topic that is distinct from the "Essential Infallibility" of the Manifestations of God.

• Conferred Infallibility vs. Essential Infallibility: While "The Most Great Infallibility" (Essential Infallibility) is confined strictly to the Manifestations of God, the sources note that 'Abdu'l-Bahá was not a Manifestation. Instead, his infallibility is generally categorized as conferred, inherent to his office as the successor of Bahá'u'lláh.
• Sinlessness and "Stainlessness": Conferred infallibility typically refers to immunity against error but does not necessarily imply immunity against sin. However, 'Abdu'l-Bahá is uniquely described in Bahá'í literature as the "Mystery of God" and a "stainless Mirror," with "stainlessness" indicating sinlessness.
• The Nature of His Knowledge: There is ongoing scholarly reflection regarding whether 'Abdu'l-Bahá possessed innate knowledge (like a Manifestation) or if his knowledge was acquired.
• Scope of Utterances: A point of discussion in Bahá'í thought is whether 'Abdu'l-Bahá’s oral and written utterances made before the inception of his office (which began upon the ascension of Bahá'u'lláh) are also considered free from error.
• Role in Defining Institutional Infallibility: 'Abdu'l-Bahá’s own Will and Testament is the primary scriptural authority that proclaims the conferred infallibility of the twin pillars of the Bahá'í Administrative Order: the Guardianship and the Universal House of Justice. He assured that both institutions would be under the "care and protection" and "unerring guidance" of God.

(Summary of "Infallible Institutions?" by Udo Schaefer published in Reason and Revelation: Studies in the Babi and Bahá'í Religions, vol. 13, eds. Seena Fazel and John Danesh, pp. 3-37, Los Angeles: Kalimat Press, 2002)

https://bahai-library.com/schaefer_infallible_institutions

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Learning from the analysis of the pattern of resignations from the Faith

Following an earlier analysis of the pattern of resignations from the Faith, a shared learning process has advanced on the spiritual tests that lead to individuals distancing themselves from the Faith. Analysis of the results of a survey of Local Assemblies and Auxiliary Board members is currently being distilled, with the purpose of identifying how local communities can be assisted to identify the early signs and respond in a timely and appropriate manner.

(National Spiritual Assembly of the Bahá’ís of Australia Incorporated - Annual Report for 181 B.E.)

National_Spiritual_Assembly_Annual_Report_181_BE_singles

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Dr. Abbas Milani about Baha'is and Gays in Iran during Shah's regime

Abbas Milani argues that while the Shah's regime restricted direct political criticism, it provided a level of cultural and social freedom for marginalized groups that was unprecedented in Iranian history.

Regarding Baha'is, Milani states:

• They enjoyed more freedom under the Shah than ever before or since.
• He emphasizes that the Iranian Baha'i community lived a "better life" during this period compared to both the times preceding the Shah and the era of the Islamic Republic.

Regarding Gays, Milani highlights several indicators of social tolerance:

• Gay Marriage: He notes that a gay marriage took place in Iran in 1975, involving a carriage covered in flowers and a participant who was "very close to the court of the Shah". The individual involved was neither dismissed from the court nor punished.
• Social Spaces: He mentions the existence of a gay bar during that time.
• The Queen's Intervention: Milani recounts an incident from American archives where the police attempted to harass patrons at a gay bar. Upon hearing of this, the Queen (Empress Farah Pahlavi) intervened with the Shah, asking, "What kind of a brutality is this these people are in a bar enjoying theirelves Let them have their [fun]".

Milani's broader argument is that these types of freedoms—for Baha'is, the LGBTQ+ community, women, and Jews—are as essential to a democratic society as the right to engage in political dissent or organize Marxist groups. He suggests that in retrospect, the right of these groups to live in freedom was just as important as the academic freedom he sought as a young Marxist.

(Unpacking Iran: A Conversation with Dr. Abbas Milani - The Chicago Forum for Free Inquiry and Expression)

https://www.youtube.com/watch?v=xSVhjqAv1WY

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no Bahá’í work may be published without approval

Although no Bahá’í work may be published without approval, it is not mandatory to print an approval notice in any publication.

(Publishing, Bahá'í, Memorandum on: Materials to be Deposited with the Bahá'í World Centre Library, Bahá'í International Archives, Universal House of Justice 1998/2000)

https://bahai-library.com/bwc_memorandum_bahai_publishing

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Baha'is have undertaken to reform the Shí’ite sect

Abduh Says:

He [Abdul Baha] only explained that they have undertaken to reform the Shí’ite sect and bring it closer to the Sunnís... They are the sect most in need of reform.

(Muḥammad ‘Abduh and Rashíd Riḍá: A Dialogue on the Bahá’í Faith, Translation by Juan R. Cole)

https://bahai.works/World_Order/Series2/Volume_15/Issue_3_4/Text

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To Horace’s mind, logic dictated that the door to a future Guardian was closed.

Besides the letter to the Bahá'í world, the Hands of the Cause sent a separate letter to all National Spiritual Assemblies asking them to provide written statements pledging their loyalty and specifically consenting to the plan the Conclave of the Hands had arrived at to manage the Faith as Chief Stewards and interim caretakers. As time was of the essence, the requested statements quickly poured into the World Centre. Armed with affidavits from Assemblies from all over the world, as well as with the other documents produced by the Hands, plus the October 1957 letter from Shoghi Effendi containing the term 'Chief Stewards', the Hands were able to convince Israeli officials and courts to recognize the right of the International Bahá'í Council and the Custodians to assume control of all Bahá'í properties in the Holy Land, including the twin Holy Shrines, and bank accounts with the funds of the Faith. Disaster had been averted.

Once Horace returned home, he was informed that many friends continued to be disturbed by the question left unresolved by the Hands as to whether there could ever be another Guardian. Auxiliary Board members reported to the Hands the many questions that were raised about the Guardianship during their meetings held around the country. Waiting until the Universal House of Justice was elected seemed too distant during a period fraught with potential dangers.

During the Conclave, the Hands had concluded from their study of authoritative texts that only the Universal House of Justice could make a definitive statement about the future of the Guardianship, and, as of 1957, a date had not been fixed for the establishment of the House of Justice. To Horace's mind, logic dictated that the door to a future Guardian was closed. He believed the conditions set forth in the Will and Testament of 'Abdu'l-Bahá could no longer be met. The Will had been widely disseminated for decades, making it possible for all Bahá'ís to study it and draw conclusions, as he had.

Concerned by various reports brought to its attention, the National Spiritual Assembly of the United States encouraged the Hands living in America to draft a statement to explain why there could not be another Guardian. Horace produced a draft in consultation with Paul Haney and the National Assembly, giving it the title 'A New Bahá'í Era'. It opened by declaring that, since the passing of Shoghi Effendi, ‘The landscape has changed; in some aspects it is unfamiliar; we pause in temporary confusion until we become accustomed to the new condition and can see its relationship to the eternal verities of the revelation we have accepted with all our hearts.'

As this statement circulated, segments of it were sent to the Custodians in the Holy Land who immediately became alarmed, because they thought it interpreted the Proclamation issued by the Conclave. They cabled the American Hands to delete several sentences, specifically the ones stating that the door to another Guardian was closed and that the Custodians had the authority to expel individuals from the Faith. Horace responded quickly, asking his colleagues in Haifa to consider the full statement, not just the excerpts. After studying the document, the Custodians firmly insisted that 'A New Bahá'í Era' be removed from circulation at once and the matter dropped. Horace was shocked, not only because he believed the statement was a necessary prophylactic, but because he felt the Custodians were censoring believers who were making determinations based upon their own reading of 'Abdu'l-Bahá's Will and Testament. He wrote them a frank letter, begging them to reconsider. The response he received showed that the Custodians had a broader view than the Hands serving in the field. Their concern was not the accuracy of the statement, but the wisdom of promulgating it. They wanted the crucial matter of the future of the Guardianship to be addressed with one voice taking into consideration how the message would be understood globally. The Hands in Haifa wrote,

The Custodians from East and West are aware of the wisdom of avoiding statements or points of view on basic issues which cannot be accepted equally by East and West, and indeed by all the Bahá'í world, especially in this period, so soon after the ascension of the beloved Guardian, when we are still unable to grasp the full implications of the present situation.

They also added the aside that, 'It would have been a great help if you yourself could have served here in these early and critical months, and given us the benefit of your experience and clarity of thought on the many pressing issues with which we have had to cope.' Nonetheless, it seems that there was a change of thinking, because on 12 June 1958, the Custodians issued a statement exploring the future of the Guardianship because questions persisted. It included a quotation from the 'A New Bahá'í Era' statement.

(Infinite Horizons - The Life and Times of Horace Holley by Kathryn Jewett Hogenson)

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Ira Lapidus, the American historian, also holds the view that the Russians supported the Baha’is.

Ira Lapidus, the American historian, also holds the view that the Russians supported the Baha’is. Although he does not provide evidence for this view, he claims that Russian support of the Baha’is was one of the reasons for the pre-Constitutional protests in the bazaars; see Ira Lapidus, A History of Islamic Societies, 2nd edn (Cambridge: Cambridge University Press, 2000), 475.

(The Forgotten Schools, The Baha’is and Modern Education in Iran, 1899–1934 by Soli Shahvar)

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