Baha'i Administration / second International Baha'i Council / **Letters** # **Decisions on Women on the Universal House of Justice and Homosexuality** #### **second International Baha'i Council** ##### February 23, 1999 *** *This significant statement from the sIBC not only explains the decisions, but also illuminates the council's methodology in applying the Aqdas alongside the oral and written guidance of 'Abdu'l-Baha and Shoghi Effendi.* *** **A response to questions about decisions made by the sIBC.** Some questions have arisen regarding the second International Baha'i Council's (sIBC's) decisions stating that: 1. Baha'u'llah's *Aqdas* does not forbid women from being seated on the Universal House of Justice; and 2. Baha'u'llah's *Aqdas* neither condones nor condemns homosexual relations between adults. The questions make reference to statements made by Shoghi Effendi which contradict the above-stated decisions. According to the *Will and Testament of 'Abdu'l-Baha*, to go against Shoghi Effendi is to go against God. If the IBC/UHJ makes decisions that vary from statements made by Shoghi Effendi, does this mean it is going against God? ‎ **The "Women on the UHJ" decision** The sIBC's decision that women will be seated on the UHJ was not a decision to abrogate Shoghi Effendi's statements. Rather, it was an adjudication to uphold the explicit text of the *Aqdas*. During the course of a full 1,000 years, no one is allowed to abrogate the *Aqdas*, not even 'Abdu'l-Baha, Shoghi Effendi or the four-stage UHJ. Only after 1000 years when a new Manifestation appears can the laws of the *Aqdas* be abrogated. ‎ >...the Universal House of Justice. This body can supplement but never invalidate or modify in the least degree what has already been formulated by Baha'u'llah. Nor has the Guardian any right whatsoever to lessen the binding effect much less to abrogate the provisions of so fundamental and sacred a *Book*… > >(Shoghi Effendi, *Directives of the Guardian*, 4.) ‎ >\[One thousand years…] After Baha'u'llah many Prophets will, no doubt, appear but they will be under His Shadow. …\[T]hey may abrogate the laws of this Dispensation in accordance with the needs and requirements of the age in which they appear… > >(Shoghi Effendi, *Directives of the Guardian*, 61.) ‎ According to the *Will and Testament*, "every one" must go by the *Aqdas*, and whatever is not "expressly recorded therein" must be referred to the Universal House of Justice: ‎ ‎‎‎ >Unto the Most Holy Book every one must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice. > >('Abdu'l-Baha, *Will and Testament of 'Abdu'l-Baha*, 19.) ‎ To return to the question about the sIBC's decision that women will be seated on the UHJ, the sIBC/UHJ must uphold the *Aqdas*. In the original Arabic text of the *Aqdas*, when Baha'u'llah refers to members of the UHJ, He uses the word rijal: "Oh ye... \[rijal] of the House of Justice," which has been translated, "Oh ye men of the House of Justice." In the following passages, in the original Arabic, Baha'u'llah uses the same exact word "rijal," or in its singular form, "rajul" to make it absolutely clear that both female and male believers are being referred to when He uses this word: ‎ >Today whoever among the handmaidens attains the knowledge of the Desire of the World is considered a gentleman \[rajul] in the Divine Book. > >(Baha'u'llah, quoted in Ahmad Yazdani, *Mabadiy-i Ruhani* \[Principles of Spirituality], Tehran: Baha'i Publishing Trust, 104 Badi' \[1943], 109.) ‎ >Whosoever from amongst the handmaidens hath recognized the Lord of all Names is recorded in the Book as one of those men \[rijal] by the Pen of the Most High. > >(Baha'u'llah, *Women: Extracts from the Writings of Baha'u'llah, 'Abdu'l-Baha, Shoghi Effendi, and the Universal House of Justice*, compiled by The Research Department of the Universal House of Justice, Thornhill, Ont.: Baha'i Canada Publications, 1986, #7, 3.) ‎ >Verily, according to Baha'u'llah, women are judged as gentlemen (rijal). > >('Abdu'l-Baha, quoted in Ahmad Yazdani, *Maqam va Huquq-i Zan dar Diyanat-i Baha'i*, vol. 1, Tehran: Baha'i Publishing Trust, 107 Badi' \[1951].) ‎ >Know thou, 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. > >('Abdu'l-Baha, *Selections from the Writings of 'Abdu'l-Baha*, 79.) ‎ >Today the handmaidens of God are regarded as gentlemen \[rijal]. Blessed are they! Blessed are they! > >(Baha'u'llah, quoted in Ahmad Yazdani, *Mabadiy-i Ruhani* \[Principles of Spirituality], Tehran: Baha'i Publishing Trust, 104 Badi' \[1943], 109.) ‎ 'Abdu'l-Baha states in his *Will and Testament* that the Universal House of Justice is to be elected by "universal suffrage," meaning all people are to participate; but then he qualifies this by stating, "that is, by the believers." According to the *Dictionary of Modern Written Arabic* (Hans Wehr), the word "rajul" (pl. "rijal") means "man," and its derivatives mean "great, important men, leading personalities, men of distinction."\[2] Thus, when Baha'u'llah uses the word rijal or "men" in the *Aqdas*, He is referring to those males and females who have the great, important distinction of having recognized the Manifestation of God. Furthermore, this means both male and female believers will most certainly be seated on the Universal House of Justice. This is the infallible truth of the matter and in perfect accord with the *Aqdas*, in spite of the fact that it may differ from statements made at a different time by Shoghi Effendi. In the following passage 'Abdu'l-Baha foreshadows the fact that women will certainly be seated on the Universal House of Justice, because it is the Will of Baha'u'llah: ‎ >In this Revelation of Baha'u'llah, 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. Do ye not look upon the present conditions; in the not far distant future the world of women will be all-refulgent and all-glorious, *For His Holiness Baha'u'llah Hath Willed It so!* > >('Abdu'l-Baha, *Paris Talks*, 182. Emphasis added.) ‎ Therefore, in its ruling stating women will be on the UHJ, the IBC/UHJ has offered accurate explanations according to the exigencies of today, and in so doing has infallibly fulfilled its obligation to uphold the *Aqdas*. Whereas members of the Covenant-breaking Baha'i administration titled the "Baha'i World Faith" do not infallibly uphold the *Aqdas*. They advocate that the successors to Baha'u'llah can effectively abrogate the *Aqdas*, in spite of the fact that Shoghi Effendi states in no uncertain terms that only the next Manifestation can abrogate the *Aqdas* (Shoghi Effendi, *Directives of the Guardian*, 4 and 61). Take for example the following notes published along with Baha'u'llah's *Aqdas*. In couched terms, this Covenant-breaking Baha'i administration asserts that 'Abdu'l-Baha has, in effect, overruled the *Aqdas*: \[From the *Aqdas*]: "Beware that ye take not unto yourselves more wives than two…" "Notes" \[about the *Aqdas* approved by the Covenant-breaking administration]:\[1] ‎ >While the text of the *Kitab-i-Aqdas* appears to permit bigamy...., 'Abdu'l-Baha, the authorized Interpreter of the Baha'i Writings, states that in the text of the *Aqdas* monogamy is in effect enjoined. … > >...Baha'u'llah, Who was revealing His Teachings in the milieu of a Muslim society, introduced the question of monogamy gradually in accordance with the principles of wisdom and the progressive unfoldment of His purpose. The fact that He left His followers with an infallible Interpreter of His Writings enabled Him to outwardly permit two wives in the *Kitab-i-Aqdas* but uphold a condition that enabled 'Abdu'l-Baha to elucidate later that the intention of the law was to enforce monogamy. > >(Universal House of Justice, "Notes," in *The Kitab-i-Aqdas: The Most Holy Book*, by Baha'u'llah (Haifa: Baha'i World Centre, 1992), 205–206.) ‎ Here the Covenant-breaking administration has published the incorrect theories that: (1) Some laws of Baha'u'llah's *Aqdas* were revealed for the exigencies of His time only; and (2) 'Abdu'l-Baha, in his station as the Interpreter of Baha'u'llah's Writings, can effectively abrogate the laws of Baha'u'llah's *Aqdas*. These theories do not agree with what Shoghi Effendi stated on the subject. According to Shoghi Effendi, 'Abdu'l-Baha's "words are not equal in rank, though they possess an equal validity with the utterances of Baha'u'llah" (Shoghi Effendi, *World Order of Baha'u'llah*, 139). Thus this Covenant-breaking administration goes against Shoghi Effendi, and against God. If questions arise about the ultimate meaning of any statement or action of Shoghi Effendi's, it is up to the supreme body, the IBC/UHJ, to settle the matter. Shoghi Effendi never claimed to have fully explained the Baha'i administration as delineated in 'Abdu'l-Baha's *Will and Testament*. Rather, he left this task for "future generations," and repeatedly claimed that he stood too close to claim a "complete understanding" of the institutions initiated by 'Abdu'l-Baha: ‎ >It must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Baha'u'llah in the *Kitab-i-Aqdas*, and repeatedly and solemnly confirmed by 'Abdu'l-Baha in His *Will*. It does not constitute in any manner a contradiction to the *Will* and Writings of Baha'u'llah, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly-defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mysteries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the worldwide Faith of Baha'u'llah. Only those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institution of the House of Justice and of the Guardianship. They only will appreciate the significance of the vigorous language employed by 'Abdu'l-Baha… To them alone will be revealed the suitability of the institutions initiated by 'Abdu'l-Baha… > >(Shoghi Effendi, *World Order of Baha'u'llah*, 8.) ‎ The *Aqdas* does not forbid women from being on the UHJ, and the sIBC/UHJ has upheld the *Aqdas* by stating that women will be on the UHJ. Furthermore, in its decisions, it has upheld the Baha'i principle of the equality of men and women. In making this decision to uphold the *Aqdas*, the sIBC remains firm in the Covenant, unlike the Covenant-breaking Baha'i administration which has relegated Baha'u'llah's *Aqdas* to a document revealed for the exigencies of His time, to be abrogated at will by His successors, as if Baha'u'llah's successors, but not Baha'u'llah Himself, create permanent and fixed legislations that will last 1000 years. Whereas the truth of the matter is that if and when Baha'u'llah's successors make statements for the exigencies of their time, these statements are not permanent, meaning a future UHJ may find it necessary to make a new ruling according to the needs of a new time. The UHJ has been given the authority to legislate on all matters not explicitly revealed in the holy text, therefore giving the Baha'i faith the necessary flexibility to provide dynamic leadership through changing times. ‎ >It should also be borne in mind that the machinery of the Cause has been so fashioned, that whatever is deemed necessary to incorporate into it in order to keep it in the forefront of all progressive movements, can, according to the provisions made by Baha'u'llah, be safely embodied therein. To this testify the words of Baha'u'llah, as recorded in the Eighth Leaf of the exalted Paradise: "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."\[3] > >(Shoghi Effendi, *World Order of Baha'u'llah*, 22–23.) ‎ >Remember that Baha'u'llah says what is not already revealed, the International House of Justice must in the future legislate, and it can make, and abrogate if necessary, its own laws. This means not fixity in guiding society, but fluidity! > >(Shoghi Effendi, from a letter dated March 31, 1949, quoted in *Light of Divine Guidance*, vol. 2, 189.) ‎ When the UHJ makes a decision, it has the same effect as if it were in the *Aqdas*. The difference between that and the *Aqdas*, however, is the fact that a future UHJ may abrogate that legislation and make a new one according to the exigencies of a new time: ‎ >Whatsoever they decide has the same effect as the Text itself. Inasmuch as the 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 these laws form no part of the divine explicit Text. The House of Justice is both the initiator and the abrogator of its own laws. > >('Abdu'l-Baha, *Will and Testament*, 20.) ‎ If the UHJ abrogates its own law, does this mean the first law was in error? No! It means the first decision was infallible for that day and age, and the new decision is infallible for this day and age. However, since neither decision was expressly recorded in the *Aqdas*, both may be abrogated by a future UHJ. Likewise, from time to time it becomes apparent that an explanation given by 'Abdu'l-Baha or Shoghi Effendi was for the exigencies of their day only. Because statements made by Shoghi Effendi and 'Abdu'l-Baha form no part of the divine explicit text, the IBC/UHJ has the authority to deem that certain statements made by 'Abdu'l-Baha or Shoghi Effendi were for the exigencies of their times only. If the IBC/UHJ investigates the matter and determines that this is the case, they then have the authority to give more up-to-date explanations for the people of their own day. Another important point is the fact that 'Abdu'l-Baha's *Will and Testament* is an authoritative document, signed and sealed by 'Abdu'l-Baha, and it cannot be overruled or superseded by other statements made by 'Abdu'l-Baha. This is relevant for the following reason. Because Shoghi Effendi's Hands did not believe the *Will and Testament* superseded his other writings, they successfully usurped the plan laid out by 'Abdu'l-Baha in his *Will and Testament* for the formation of the Universal House of Justice. 'Abdu'l-Baha planned a UHJ with an executive branch that works in close cooperation with the legislative branch. After Shoghi Effendi's passing, his Hands completely obliterated the entire executive branch. This makes the leaders of the current Baha'i administration on Mount Carmel Covenant-breakers of the worst sort; they are going along with a plan that has laid waste 'Abdu'l-Baha's plan that he and His Father carefully set forth in the most sacred and holy documents of the Baha'i dispensation. Furthermore, this Covenant-breaking Baha'i administration has now published documents such as their notes to the *Aqdas* which propound the theory that other writings of 'Abdu'l-Baha supersede both the *Aqdas* and the *Will and Testament*. Specifically, they say 'Abdu'l-Baha's extraneous interpretations overrule both the *Aqdas* where it states "Beware lest you go beyond two \[wives]," and the *Will and Testament*, p. 19, where it says the *Aqdas* is the "Most Holy Book," unto which "every one must turn." The following quotes establish the overriding authority of Baha'u'llah's *Aqdas* and Abdu'l-Baha's *Will and Testament*. ‎ >It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the *Will and Testament* of 'Abdu'l-Baha, which, together with the *Kitab-i-Aqdas*, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Baha'i Faith. …\[T]o insinuate that the Teachings of Baha'u'llah have not been upheld, in their entirety and with absolute integrity, by what 'Abdu'l-Baha has revealed in His *Will*, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master. > >…I am at a loss to explain that strange mentality that inclines to uphold as the sole criterion of the truth of the Baha'i Teachings what is admittedly only an obscure and unauthenticated translation of an oral statement made by 'Abdu'l-Baha, in defiance and total disregard of the available text of all of His universally recognized writings. > >It should be remembered by every follower of the Cause that the system of Baha'i administration is not an innovation imposed arbitrarily upon the Baha'is of the world since the Master's passing, but derives its authority from the Will and Testament of 'Abdu'l-Baha… > >(Shoghi Effendi, *World Order of Baha'u'llah*, 3–5.) ‎ This final point that the *Aqdas* and the *Will and Testament* have an overriding authority that supersedes statements made by 'Abdu'l-Baha and Shoghi Effendi is also relevant to the second question about decisions made by the sIBC. ‎ **The Homosexuality decisions** The sIBC has made a decision that points out the fact that the *Aqdas* neither condemns nor condones homosexuality. In making this decision, the sIBC has upheld the rigid principle for the removal of all prejudice, including prejudice against homosexuals. As well, the sIBC has pointed out that the law in the *Aqdas* is a law against pederasty\[4], not a law against homosexual relations between consenting adults: ‎ >We shrink, for very shame, from treating of the subject of boys. > >(Baha'u'llah, *The Kitab-i-Aqdas: The Most Holy Book*, Haifa: Baha'i World Centre, 1992, 58.) ‎ >134 . The subject of boys — # 107 >The word translated here as *"boys"* has, in this context, in the Arabic original, the implication of paederasty. Shoghi Effendi has interpreted this reference as a prohibition on all homosexual relations. > >(Universal House of Justice, “Notes,” in *The Kitab-i-Aqdas: The Most Holy Book*, by Baha'u'llah, Haifa: Baha'i World Centre, 1992, 223.) ‎ While Shoghi Effendi interpreted this reference as a prohibition on all homosexual relations, the sIBC has now updated Shoghi Effendi's interpretation according to the scientific facts that are now known.\[5] In so doing, the sIBC has upheld the rigid Baha'i principle that science and religion must agree, thus upholding Shoghi Effendi's instructions: ‎ >…\[W]e should be elastic in details and rigid in principles… > >(Shoghi Effendi, *Dawn of a New Day*, 123.) ‎ Scientists during Shoghi Effendi's time espoused the idea that homosexuality was a handicap and affliction for which one must seek the advice and help of doctors. Therefore Shoghi Effendi's statements regarding homosexuality were made according to the exigencies of his time, based on the scientific understanding of his day. ‎ >To be afflicted this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap. > >(Universal House of Justice, “Notes,” in *The Kitab-i-Aqdas: The Most Holy Book*, by Baha'u'llah (Haifa: Baha'i World Centre, 1992), 223.) ‎ Today, scientists have updated their analysis of homosexuality, and now assert that it is not a psychological affliction. Furthermore, Shoghi Effendi explains that he is not infallible when it comes to matters of science, and that in his decision-making, he is dependent upon the facts that are available to him. When the science of yesterday is found to be in error, it is the obligation of the sIBC/UHJ to update and bring the interpretations of the former successors to Baha'u'llah into accord with the scientific facts of their day, again upholding as a rigid principle that science and religion ***must*** agree. ‎ >The infallibility of the Guardian is confined to matters which are related strictly to the Cause and interpretation of the teachings; he is not an infallible authority on other subjects, such as economics, science, etc. When he feels that a certain thing is essential for the protection of the Cause, even if it is something that affects a person personally, he must be obeyed, but when he gives advice, such as that he gave you in a previous letter about your future, it is not binding; you are free to follow it or not as you please > (Shoghi Effendi, *Directives of the Guardian*, 33–34.) ‎ >He likes to be provided with facts by the friends, when they ask his advice, for although his decisions are guided by God, he is not, like the Prophet, omniscient at will, in spite of the fact that he often senses a situation or condition without having any detailed knowledge of it.... > >(Shoghi Effendi, *Unfolding Destiny*, 449.) ‎ In conclusion, the sIBC does not abrogate or go against Shoghi Effendi, 'Abdu'l-Baha or Baha'u'llah in its decision-making. Rather, this body, as the authoritative successor to Baha'u'llah, 'Abdu'l-Baha and Shoghi Effendi, explains, upholds, updates and staunchly adheres to the fundamental truths that God has sent us through His divinely inspired Educator, the Manifestation of our day, Baha'u'llah. The sIBC remains firm in the Covenant by upholding the *Aqdas* and the *Will and Testament* of 'Abdu'l-Baha first and foremost in its rulings. Furthermore, the sIBC makes decisions to uphold these documents according to the exigencies of its own time. As the successor to Shoghi Effendi, the IBC/UHJ is within its rights to "enacteth all ordinances and regulations that are not to be found in the explicit Holy Text" (*Will and Testament*, 14). In certain instances, the IBC/UHJ may make decisions that differ from statements, explanations or interpretations that 'Abdu'l-Baha and/or Shoghi Effendi made for the exigencies of their times, and this is allowable because statements made by 'Abdu'l-Baha and Shoghi Effendi form no part of the explicit Holy Text. ‎ **second International Baha'i Council** ‎ *** ‎ **Endnotes** **1.** \[Editor’s note: “Notes” referred to here is the title of chapter seven of *The Kitab-i-Aqdas: The Most Holy Book* by Baha'u'llah (Haifa: Baha'i World Centre, 1992). This edition, published by the sans-Guardian Universal House of Justice, also includes supplementary materials such as tablets by Baha'u'llah, and His *Questions and Answers*. Chapter seven, titled *Notes*, is not authored by Baha'u'llah, does not contain a byline, and is generally understood to have been written by the sans-Guardian Universal House of Justice. The book is available to [read online here.](https://d9263461.github.io/cl/Baha'i/Baha/KA/Cover.html)] **2.** \[Editor's note: *Hans Wehr, A Dictionary of Modern Written Arabic*, English ed., ed. J. Milton Cowan (Wiesbaden: Otto Harrassowitz, 1961), 329.] **3.** \[Editor's note: The "Eighth Leaf of the exalted Paradise" that Shoghi Effendi refers to is found in Baha'u'llah's *Kalimat-i-Firdawsiyyih* (Words of Paradise), published in *Tablets of Baha'u'llah Revealed After the Kitab-i-Aqdas* (Wilmette: Baha'i Publishing Trust, 1978), 68.] **4.** \[Editor's note: The *Oxford English Dictionary*, 2nd ed. (Oxford: Oxford University Press, 1989), s.v. "pederasty," defines the term as "sexual relations between a man and a boy; homosexual anal intercourse, esp. with a boy or younger man as the passive partner."] **5.** \[Editor's note: The sIBC doesn't state what science they reviewed in making their decision, but these are two landmark medical decisions that established the scientific consensus. In 1973, the American Psychiatric Association removed homosexuality from the *Diagnostic and Statistical Manual of Mental Disorders* (DSM-II), declaring it was not a mental illness. The World Health Organization followed in 1990, removing homosexuality from the *International Classification of Diseases* (ICD-10). (American Psychiatric Association, "Position Statement on Homosexuality and Civil Rights," *American Journal of Psychiatry* 131, no. 4 \[1974]: 497; World Health Organization, *The ICD-10 Classification of Mental and Behavioural Disorders: Clinical Descriptions and Diagnostic Guidelines*, Geneva: WHO, 1992.)] ‎ *** See also: - [[Tablet of the Dichotomy]] — Dr. Jensen explains Baha'i succession. *** [Site Guide](site%20guide.md)  |   [Sitemap](sitemap.md)  |   [Downloads](downloads.md)  |  [Contact Us](contact%20us.md) **Dr. Leland Jensen**: Teachings and Commentaries Archive © 2026 Baha'i Council of Dane County, all rights reserved.  [Copyright & Usage Policy](copyright.md) ***