Alcohol, Drugs, and Tobacco
Selected Extracts from the Bahá’í Writings and Communications by and on behalf of Shoghi Effendi
and the Universal House of Justice
Bahá’í World
Centre December 2020
Part A: Selected Extracts
from the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá Related
to Alcohol and Drugs
It is inadmissible that man,
who hath been endowed with reason, should consume that which stealeth it away.
Nay, rather it behooveth him to comport himself in a manner worthy of the human station,
and not in accordance with the misdeeds of every heedless
and wavering soul.
(Bahá’u’lláh, The Kitáb-i-Aqdas, par.
119) [1]
Gambling and
the use of opium have been forbidden unto you. Eschew them both,
O people, and
be not of those who transgress.
Beware of using any substance that induceth sluggishness and torpor in the human temple and inflicteth harm upon the body. We, verily, desire for you naught save what
shall profit you, and to this bear
witness all created
things, had ye but ears to hear.
(Bahá’u’lláh, The Kitáb-i-Aqdas, par. 155) [2]
It hath been forbidden you to smoke opium. We, truly,
have prohibited this practice through a most binding interdiction in the Book. Should anyone partake thereof, assuredly he is
not of Me. Fear God, O ye endued with
understanding!
(Bahá’u’lláh, The Kitáb-i-Aqdas, par. 190) [3]
Fear ye God,
O people of the earth, and think
not that the wine
We have mentioned
in Our
Tablet is the wine which men drink, and which causeth
their intelligence to pass away,
their human nature to be perverted, their light
to be changed, and their
purity to be soiled. Our intention is indeed that wine which
intensifieth man’s
love for God,
for His Chosen Ones and for His loved ones, and igniteth in the hearts
the fire of God and love for Him, and glorification and praise of Him.…
Beware lest ye exchange
the Wine of God for your own wine, for it will
stupefy your minds, and turn your faces away from
the Countenance of God, the All-Glorious, the Peerless,
the Inaccessible. Approach
it not, for it hath been forbidden unto you by the behest of God, the
Exalted, the Almighty.
(From a Tablet of Bahá’u’lláh) [4]
Regarding the use
of liquor: According
to the text of the
Book of Aqdas, both
light and strong drinks
are prohibited.…
(From a Tablet
of ‘Abdu’l-Bahá) [5]
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.
O ye lovers of God! In this,
the cycle of Almighty God, violence and force,
constraint and oppression,
are one and all
condemned. It is, however, mandatory that
the use of opium be prevented by any means whatsoever, that
perchance the
human race may be delivered from
this most powerful of plagues.
And otherwise, woe and
misery to whoso falleth short
of his duty to
his Lord.
…
O ye, God’s loved ones! Experience
hath shown how greatly the renouncing of smoking, of intoxicating drink, and of opium, conduceth to
health and vigor, to the expansion and keenness of the mind and to bodily strength.…
(Selections from the Writings
of ‘Abdu’l-Bahá, sec.
129) [6]
Regarding hashish you have 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
the 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 opium, this foul fruit of the infernal
tree, and this wicked hashish extinguish the mind, freeze
the spirit, petrify the soul, waste the body and leave
man frustrated and lost.
(‘Abdu’l-Bahá, quoted in The Kitáb-i-Aqdas: The Most Holy
Book, note 170) [7]
Part B: Selected Extracts from Communications
by and on behalf of Shoghi Effendi
and the Universal
House of Justice Related to Alcohol
and Drugs
It [a chaste and holy life]
requires total abstinence from all alcoholic drinks,
from opium, and from similar habit-forming drugs.…
…
“The drinking
of wine,” writes ‘Abdu’l-Bahá, “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.” “Drink ye, O handmaidens of God,” Bahá’u’lláh Himself has affirmed, “the Mystic
Wine from the cup of My words. Cast away, then, from
you that which your minds abhor, for it
hath been forbidden unto you in His Tablets and His Scriptures.
Beware lest ye barter
away the River that is life indeed for that which the souls
of the pure-hearted detest. 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. Thus hath the sun of My commandment shone
forth above the horizon of My utterance, that the handmaidens
who believe in Me may be illumined.”
(Shoghi
Effendi, The Advent of Divine Justice (Wilmette:
Bahá’í Publishing
Trust, 2006, 2018
printing), pp. 45, 49) [8]
In this Book [the Kitáb-i-Aqdas] He … interdicts … the use of opium, wine and other intoxicating
drinks ….
(Shoghi
Effendi, God Passes By (Wilmette:
Bahá’í Publishing Trust, 1974,
2019 printing), p. 339) [9]
With regard to your
first question on alcohol and drinking, Bahá’u’lláh, fully
aware of the great misery that it brings about,
prohibits it as He expressly
states that everything that takes away the mind, or in other words makes one drunk,
is forbidden. The Master has promoted the same idea.
(From a letter dated 15 February 1926 written on
behalf of Shoghi Effendi
to an individual believer) [10]
Concerning the use of alcoholic drinks and drugs the Guardian
wishes you to know that they have been explicitly
forbidden in the Kitáb-i-Aqdas. Opium
is, undoubtedly, prohibited. But smoking, though allowed, is discouraged. Various other points which may be raised in this
connection and which
have not been explained in the Holy Writ have
to be carefully considered
and acted upon by the future
International House of Justice, which is the body empowered by Bahá’u’lláh
to legislate in all matters which have
not been explicitly
revealed in the sacred writings of the Faith.
(From a letter dated 27 December 1933 written on
behalf of Shoghi Effendi
to an individual believer) [11]
The reason Bahá’u’lláh forbade drinking alcoholic beverages is because it is bad
for the health, more particularly for
the mind.…
(From a letter
dated 17 February 1945 written on behalf of Shoghi Effendi
to an individual believer) [12]
From your letter
it would be assumed that
some of your
believers feel
that the law
of the Aqdas regarding
the use of intoxicating liquors is a personal one, and may be followed or not
followed, as the individual desires. This is not correct.
The law of the Aqdas regarding not using intoxicating liquors is binding on all Bahá’ís. The Guardian does feel, however, that with new Bahá’ís, coming into the Faith, leniency should be exercised;
but he feels that
when a person is a Bahá’í for some time, his Bahá’í association and the spirit of the Teachings which he studies and endeavours to exemplify will bring about a
change in the character, and the individual will stop drinking. However,
old and firm
Bahá’ís must apply the law of the non-use
of alcoholic beverages.
(From a letter dated 19 August 1952 written on behalf
of Shoghi Effendi
to an individual believer) [13]
The believers should familiarize
themselves with the Bahá’í teaching
prohibiting the consumption or use of any beverage
which, when ingested in sufficient quantity, results in a
state of intoxication.
They
should then be left free
to make their own determination in borderline cases. No issue should be made of such matters.
(From a letter dated 24 May 2009 written on behalf of
the Universal
House of Justice to an individual believer) [14]
… the basic law regarding alcohol
is that, unless it is prescribed
by a doctor for medical
reasons, it is not to be taken
as a beverage or used in the preparation
of food. From
this it is quite evident that
the Bahá’ís should not eat food that is clearly flavored
with alcohol.…
(From a letter dated 9 July 2015 written on behalf of
the Universal
House of Justice to an individual believer) [15]
If someone
is a Bahá’í, then he or she has a spiritual
obligation to obey Bahá’í law. For example, even though civil law may permit the use of drugs or alcohol, a believer
would abide by Bahá’í law, which prohibits
the non-medical use of drugs and intoxicants
such as alcohol.
(From a letter
dated 14 March 2019 written on behalf of the Universal
House of Justice to an individual believer) [16]
With reference to your question
whether those foods which have been flavoured
with alcoholic liquors such as brandy,
rum, etc. should be classified
under the same category as the
intoxicating drinks, and consequently be avoided by the believers, the Guardian
wishes all the friends to know that such foods,
or beverages, are strictly
prohibited.
(From a letter dated 9 January 1939 written on behalf
of Shoghi Effendi
to an individual believer) [17]
As regards
the questions you asked: Under no circumstances should Bahá’ís drink. It is so
unambiguously forbidden in the Tablets
of Bahá’u’lláh that there
is no excuse for them even touching it in the form of a toast, or in a burning
plum pudding; in fact, in any way.
(From a letter
dated 3 March 1957 written
on behalf of Shoghi Effendi
to an individual
believer) [18]
You ask whether
it is permissible for the friends to use cake flavours, such as vanilla, lemon and rum flavoured extracts, as such flavours
have a certain percentage of alcohol
in them, and whether Bahá’ís may work in factories
manufacturing such
extracts.
We have found
no texts prohibiting the
friends from using
flavoured extracts in their food.
This may be a matter for later legislation by the Universal
House of Justice but for the time being
the friends should be left free to do as they choose. The same principle applies to those who are employed in factories
manufacturing such extracts.
(From a letter dated 7 April 1974 written by the
Universal House of Justice
to an individual believer) [19]
The Universal House of Justice has received your letter … asking
for information on the Bahá’í position concerning
the use of wine
vinegar …. We are directed to inform you that
since, in the conversion
from wine to vinegar, all the alcohol is changed to acetic acid, there is no objection to its use.
(From a letter dated 30 October 1983 written on
behalf of the Universal
House of Justice to a Bahá’í
couple) [20]
The Universal
House of Justice has received your email … in which you
seek its guidance on behalf of a believer on the use of de-alcoholized and
low-alcohol drinks by Bahá’ís, and we are to provide the following response.
With regard to the use of alcohol-free lagers,
beers, champagne
and wines, there
is a border area between that which is permissible and that
which is prohibited where exact definition would lead to hair-splitting and infinite complications. The believers
should be familiar with the principle
given in Bahá’í law and should,
at this time, be left free to make their own determination in borderline cases. No issue should be made of the matter in such
cases.
If, however, the consumption
of such beverages is occurring
in social situations where both Bahá’ís and non-Bahá’ís are present,
and is such that non-believers could come to the
mistaken conclusion that Bahá’ís are consuming
alcohol and openly flouting Bahá’í
law, the matter should be taken by any believer
concerned about it to his
or her Local or National Spiritual Assembly, either
of which is in a position to provide guidance on this matter.
(From a message dated 10 June 1999 written on behalf
of the Universal
House of Justice to a National Spiritual
Assembly) [21]
… it is quite evident that the
Bahá’ís should not eat food that is clearly
flavored with alcohol. However, the matter is not always so clear-cut with
respect to certain
types of food or drink that contains minute amounts of alcohol;
in this instance, as in many other
issues associated with Bahá’í law, there is a grey area
between what is permissible and that which
is prohibited, where exact definition would lead to hair-splitting and infinite
complications. Each believer must exercise a degree of judgment based
on his or her understanding of the Teachings and the particular circumstances.…
(From a letter dated 9 July 2015 written on behalf of
the Universal
House of Justice to an individual believer) [22]
The Universal
House of Justice has received your email letter … enquiring about the permissibility of consuming bread, which might contain
small amounts of alcohol as a result of fermentation in its preparation.…
… While Bahá’ís should not
consume alcohol or eat food that
is clearly flavoured
with alcohol, the normal consumption of foods that
may naturally contain very
small amounts of alcohol—such as breads,
fruits, and juices—would not violate the prohibition
under Bahá’í law against
consuming alcohol.
(From a letter dated 13 May 2019 written on behalf of
the Universal
House of Justice to an individual believer) [23]
… 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 19 May 1966 written by the
Universal House of Justice
to a National Spiritual Assembly) [24]
… the Universal House of Justice instructs us to say that the word “marijuana”
does not appear as such in our Sacred Scriptures. However, marijuana
contains the same
narcotic as hashish, and the same prohibition
applies to its use as applies
to the use of hashish.
(From a letter
dated 3 May 1976 written on behalf of the Universal
House of Justice to an individual believer) [25]
It is evident from materials received and reviewed at the World Centre on this subject
that the effect of kava upon those
who partake of it is not yet fully understood and is the subject
of continued scientific enquiry. At the present time, the House of Justice does
not wish to go beyond its statement in 1985 that, “While we feel that under present
circumstances the
drinking of kava
should not be summarily
banned, the believers
should be gradually
weaned away from its use.”
The friends are encouraged
to carefully reflect on the principles of the Faith which direct
our personal behaviour, such as the
statements of the Guardian in “The Advent of Divine Justice”, where he explains
that “a chaste and holy life … 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.”
As individual believers endeavour to strengthen
their knowledge of the Cause
and acquire a
deeper consciousness of their responsibilities as followers of Bahá’u’lláh, they will come to
appreciate
that “excessive attachment to trivial and often
misdirected pleasures”, such as the drinking of kava to excess,
can retard that spiritual development which is the true
purpose of their lives and hinder them in their quest
for happiness and contentment.
(From a letter dated 20 September 1992 written on
behalf of the Universal
House of Justice to an individual believer) [26]
… the use of steroids in connection
with athletics or physical training is a medical and legal question, and the House
of Justice does
not wish to make
any particular rulings
on the matter at this time. As is widely known, there are serious medical risks entailed in any use of steroids. Moreover, as you are no doubt aware, it would not be permissible
for a Bahá’í to violate the laws of the land in which he is resident.
(From a message dated 23 November 1995 written on
behalf of the
Universal House of Justice to an individual
believer) [27]
… you should not hesitate to discourage … believers
… from participating in kava drinking activities, or from the importation
of kava for that purpose.
Recently, a number of scientific
studies have been
published, in which claims are made that kava,
in capsule or powder form,
can be used for
the relief of stress or anxiety,
and as a muscle relaxant. The House of Justice
has decided that
no restriction needs to be
placed on believers’
being involved in commerce in kava products designed for use in such
ways, nor are Bahá’ís restricted from the consumption
of such powders or capsules.
There is likewise no impediment to believers
planting a kava garden with the aim of selling
the kava to pharmaceutical firms producing kava
products for therapeutic use;
believers engaging in such
endeavours should be advised to be resolute
in resisting any temptations to use part
or all of the resulting crop for kava drinking.
(From a letter dated 6 December 2000 written on
behalf of the Universal
House of Justice to a National Spiritual
Assembly) [28]
Your email message … concerning
the use of marijuana for medicinal
purposes as well as the
use of hemp oil
has been received
by the Universal House of Justice,
and it has asked us to convey the following.…
In paragraph
155 of the Kitáb-i-Aqdas, Bahá’u’lláh wrote:
“Gambling and the use
of opium have been forbidden
unto you. Eschew them both, O people, and be not of those who transgress. Beware of using any substance that induceth sluggishness and torpor in the human temple and inflicteth
harm upon the body.” Note 170 of The Kitáb-i-Aqdas: The Most Holy Book explains in relation to this verse:
This prohibition of the use of opium is reiterated by Bahá’u’lláh
in the final paragraph of the Kitáb-i-Aqdas. In this connection,
Shoghi Effendi stated that one of the requirements for “a chaste and holy life”
is “total abstinence
… from opium, and from similar habit-forming drugs.”
Heroin, hashish and other derivatives of cannabis such as marijuana,
as well as hallucinogenic agents such
as LSD, peyote and similar substances,
are regarded as falling
under this prohibition.
The House of Justice has clarified that a Bahá’í
is permitted to use marijuana
in cases when it is specifically prescribed by a medical doctor. However,
one consideration to bear in
mind is that
Bahá’ís are required
to be obedient to the provisions of both civil and Bahá’í law. In states
where the use of marijuana
is illegal even for medicinal
purposes, it would naturally not be permissible for Bahá’ís as
well.
With respect to your query regarding hemp oil,
the House of Justice has not
ruled on the appropriateness of its use.
Guided by the general principles set forth above, individual believers may reach their own conclusions as to the consumption
of hemp oil.
(From a letter
dated 22 April 2016 written on behalf of the Universal
House of Justice to an individual believer) [29]
The House of
Justice was happy to know that you are seeking medical assistance in
an attempt
to obtain relief for your
conditions. As to your
specific question
whether it would be permissible for you to undergo treatment using
psilocybin, believers may receive
medical treatment that
involves the use of drugs,
including hallucinogenic agents, if legally
prescribed by medical experts. You are encouraged to continue to consult with and follow the advice of
your psychiatric experts.
(From a letter dated 9 January 2020 written on behalf
of the Universal
House of Justice to an individual believer) [30]
Current scientific information indicates that betel
nut is not a narcotic, intoxicant, or hallucinogen. Therefore, its use is not forbidden to Bahá’ís.
Generally, it is up to the individual
to
decide whether to take up the chewing
of betel nut or to discontinue the practice, considering
such factors as cleanliness, its effect on appearance,
and the impression
it creates on others.
Naturally, if a National
or Local Assembly determines that
such a practice is unclean or deleterious in some other way, it has the
authority to request the friends not to use
betel nut during meetings or on Bahá’í
properties. This would be similar, for instance,
to advising friends not to smoke on Bahá’í premises, as is common in many countries.…
(From a letter dated 22 May 2020 written on behalf of
the Universal
House of Justice to an individual believer) [31]
Concerning your question with regard to the use of alcohol for rubbing: the believers can make any use of alcohol for any such treatments, provided they do not drink it,
unless, of course, they are compelled
to do so, under the advice of a competent and conscientious physician, who may have to prescribe
it for the cure of some special ailment.
(From a letter dated 25 July 1938 written on behalf
of Shoghi Effendi
to an individual believer) [32]
The Universal House
of Justice was saddened
to learn from your letter … of the disorder afflicting your … son. With reference to your concern over
the use of the drug prescribed
by your physicians for the treatment
of his condition,
the House of Justice confirms that it is clear from the Writings that Bahá’ís should consult competent physicians and follow their
advice regarding the use of medicines.
We are to share
with you the
following excerpts from
the Writings of Bahá’u’lláh
and ‘Abdu’l-Bahá on this subject.
Whenever ye fall
ill, refer to competent
physicians. Verily,
We have not abolished recourse to material
means, rather have We affirmed it through
this Pen which God hath made
the Dawning Place of His luminous
and resplendent Cause.
(Kitáb-i-Aqdas)
Whatever competent physicians or surgeons prescribe for a patient
should be accepted and
complied with, provided
that they are adorned with the ornament
of justice. If they were
to be endued with divine understanding, that would certainly
be preferable and more desirable.
(From a Tablet
revealed by Bahá’u’lláh)
Do not neglect
medical treatment when
it is necessary, but leave
it off when health has been
restored. Treat
disease through diet, by preference,
refraining from the use of drugs;
and if you find
what is required in a single
herb, do not resort to a compounded medicament.… Abstain from
drugs when the health
is good, but administer
them when necessary.
(“Bahá’u’lláh and the New Era”, p. 106)1
Illnesses which occur by reason of physical causes should be treated by doctors with medical remedies;
those which are due to spiritual causes disappear
through spiritual means. Thus an
illness caused by affliction, fear, nervous
impressions, will be healed more effectively by spiritual rather than by physical
treatment. Hence, both kinds of
treatment should be followed; they
are not contradictory. Therefore thou shouldst
also accept physical
remedies inasmuch as these too have
come from the mercy and favor
of God, Who hath revealed and made manifest medical science
so that His servants may profit
from this kind of
treatment also.
(“Selections from the Writings of ‘Abdu’l-Bahá”, pp.
151–152)
We are also
to point out to you that Shoghi Effendi’s statement found
[in] “The Advent of Divine Justice” in the course of his discussion on what constitutes
a chaste and holy life, that “it
requires total abstinence from all alcoholic drinks,
from opium, and from similar habit-forming
drugs” does not contradict
the guidance given in the earlier
quotations regarding medicinal
drugs
prescribed by qualified physicians. The situations are quite separate since obedience
to the command
of Bahá’u’lláh to accept “whatever competent physicians or surgeons prescribe for a patient” is very different from indulging
in the excesses of a decadent age.
(From a letter dated 13 August 1987 written on behalf
of the Universal
House of Justice to a Bahá’í
couple) [33]
As to your
desire to know what
may or may not justify the taking of peyote and similar
substances as medicines,
the Bahá’í laws
are clear in their
prohibition of the use
of narcotic and
hallucinogenic substances,
except under controlled conditions determined by medical experts
within the provisions of civil law. In any case, the determination as to what
medicines from plants or other sources may be appropriate
for healing is a matter for scientific judgment by medical experts. This is not a religious
question.
(From a letter dated 14 July 2002 written on behalf
of the Universal
House of Justice to an individual believer) [34]
Bahá’u’lláh has revealed
that “whatever competent
physicians or surgeons prescribe for a patient should be accepted and complied with, provided that
they are adorned with the ornament of justice.” The friends
should feel free to avail themselves of a medication
1 From a Tablet of Bahá’u’lláh
containing such substances as opium or alcohol if it has been prescribed
by a capable practitioner who is competent in the relevant area
of medicine. If there are reservations about a prescription, a believer may wish to seek more than
one medical opinion before
coming to a decision.
(From a
response dated 25 November 2007 written on behalf of the
Universal House of Justice) [35]
… while it would be permissible for a Bahá’í to drink wine if prescribed by a doctor
when
necessary, the spirit
of the law should not be taken lightly. Your friend
could inform her doctor about the prohibition
on the use of alcohol
in the Bahá’í teachings
and ask whether
another form of treatment might be
advised for her condition. It is not uncommon for physicians to recommend alternative treatments for patients depending on their individual
sensitivities and specific circumstances. If there are reservations about a prescription, a believer may also wish to seek more than one medical opinion.
(From a letter dated 1 November 2010 written on
behalf of the Universal
House of Justice to an individual believer) [36]
In response
to questions raised on the permissibility of serving alcoholic drinks in a
number of different circumstances, the
Universal House of Justice has formulated
the following guidelines.
The fact that Bahá’ís themselves
must not drink
alcohol is abundantly
clear and needs no
comment here. With regard to the serving of alcohol to non-Bahá’ís:
1.
No Bahá’í institution should serve alcohol to non-Bahá’ís
under any circumstances.
2.
If
an individual Bahá’í is entertaining an individual
guest or a small group
of guests as an official representative of the Bahá’í
community, he should not
serve alcohol in his own
home, but must use his discretion whether or not to do so if the entertaining is taking place
in a restaurant.
3.
No Bahá’í
should serve alcohol at any function
or reception given by him, such as a wedding reception or a party to which a number of people
are invited.
4.
When a Bahá’í is privately
entertaining an individual
non-Bahá’í or a small
group of guests in his own home, he must himself judge whether or not to serve alcohol. This will
depend to a great degree on the
customs of the country in which he
is living, the individuals concerned, and the host’s relationship to his guests.
Obviously it is better
for the Bahá’í not
to serve alcohol if possible, but against this he must weigh
the probable reaction of the
guest in the circumstances which prevail
and in the particular situation. In some countries
there would be no problem
in failing to provide alcohol to a guest;
in others it would be
regarded as extremely
peculiar and anti-social and would immediately raise
a barrier to further contact. It is not desirable to make a major issue of the matter.
5.
When such private entertaining of an individual or small group of non-Bahá’ís is taking place in a restaurant the same general principles
as in point 4 above apply,
except that in
such
a public place
a failure to provide alcoholic drinks would
be less easily understood
than in a private home, and the Bahá’í must
use his discretion accordingly.
(From a statement
written on behalf of the Universal House of Justice
for enclosure with a letter dated
31 January 1982 written on its behalf to an
individual believer) [37]
When entertaining individuals or small
groups of people, it is normal to give
consideration to the guests’
particular likes, dislikes
and social assumptions. Such individual attention, however, is less possible and less
expected in a large
occasion such as a wedding
reception or party. This is why on such more formal occasions
a Bahá’í should not serve alcohol.
In light of the Bahá’í principles
explained above, and taking into consideration the customs which prevail in … regarding
the consumption of alcohol
at social occasions, as well
as the balance which you are trying to strike with your non-Bahá’í relatives, some of whom are investigating the Faith and to whom you do not wish to appear fanatical on this point
as it may create unnecessary barriers to their further interest in the Faith, it is left to your
discretion to determine, on a case
by case basis, the instances
in which you feel
it would be either
acceptable or unacceptable for you to serve alcohol to non-Bahá’í
guests in your home.
(From a letter dated 5 October 1995 written on behalf
of the Universal
House of Justice to an individual believer) [38]
The degree to
which a Bahá’í should enquire from his or her host whether alcohol
has been used in the preparation of food served, is one issue
that is left
to the good judgment of the individual
Bahá’í. However, the House of Justice
has made it quite clear that Bahá’ís
themselves should not use alcohol in the preparation or cooking of food,
even if it is believed that the alcohol burns off in the process of cooking.
(From a letter dated 22 August 2004 written on behalf
of the Universal
House of Justice to an individual believer) [39]
Clearly, it is neither
possible nor desirable for the House of Justice
to set forth
a set of rules covering every situation Bahá’ís may face. 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 the situations he encounters.
It is important for
Bahá’ís to uphold the law of Bahá’u’lláh
in their own lives. It is also
important that they not impose these laws
on non-Bahá’ís. There are innumerable
situations in daily life, such
as receptions, dinners and parties where Bahá’ís are present while alcohol is
being consumed by others. However, the lack of a censorious attitude of the believers, combined with their own
unyielding adherence to the principles of their religion, will
convey to observers a balanced perspective
on the Bahá’í teachings.
(From a letter dated 26 August 2008 written on behalf
of the Universal
House of Justice to an individual believer) [40]
While it would not be appropriate for a Bahá’í to toast with
an alcoholic beverage, nothing has been found
in the Writings
that would prevent an individual
from offering a toast with a non-alcoholic drink.
(From a response
dated 23 February 2010 written on behalf of the Universal
House of Justice) [41]
Bahá’ís should not serve alcohol
at any function,
such as a wedding reception
or party, at which they are acting as hosts.
However, no specific
guidance has been found with regard to the serving of alcohol where only
one of the marriage partners is a Bahá’í. This is a matter
for the couple to decide. Believers
who find themselves in this situation are encouraged
to discuss openly the relevant principle of the Faith with their intended
spouse.
In cases where non-Bahá’í
parents are hosting a reception
for the marriage of two Bahá’ís, obviously, the bride and groom
should express their preference for
not serving alcohol but should then leave it to the parents to use their discretion. If, following
this consultation, family members who are not Bahá’ís,
as hosts of the reception,
still wish to have
alcohol served, no further issue should be made of the matter.
While it is important
for Bahá’ís to uphold the laws of Bahá’u’lláh
in their own lives,
it is also important
that they not impose these laws on others,
thereby creating circumstances in which the freedom of non-Bahá’ís to follow
their own standards of conduct is circumscribed.
(From a response dated 2 March 2010 written on behalf
of the Universal
House of Justice) [42]
… Bahá’ís
are enjoined to be tolerant of those whose views
differ from their
own, and they do
not judge others according
to their own standards. Thus, for example,
although the Bahá’í teachings prohibit the consumption of alcohol,
Bahá’ís do not make negative
judgments about those
who do.…
(From a letter
dated 5 February 2016 written on behalf of the Universal
House of Justice to an individual) [43]
6.
Businesses, Employment, Facilities Rental, or Investments Involving Alcohol or Drugs
Regarding Bahá’ís who are in the employment
of non-Bahá’ís and whose
employment involves the serving of alcoholic
beverages, a Bahá’í should try to avoid having a job the primary function of which is the sale or serving of alcohol, but this is
a matter for the individual’s conscience.
(From a letter dated 2 March 1978 written on behalf
of the Universal
House of Justice to a National Spiritual
Assembly) [44]
It is … clearly forbidden
for alcohol to be served in a business that
is owned by a Bahá’í, or
for a Bahá’í to hold a licence for the sale of liquor.…
(From a letter
dated 26 February 1981 written on behalf of the Universal
House of Justice to a National Spiritual
Assembly) [45]
Your letter … to the Universal House of Justice presenting your
questions, as a chef,
on the use of alcoholic beverages as a common ingredient in traditional
French cooking has been considered, and we are instructed to convey the following.
… it would be improper for a Bahá’í in his or her private capacity to use alcoholic beverages in the
preparation of food, or to permit this
to be done in a business,
such as a hotel
or restaurant, which is wholly owned by Bahá’ís.
A Bahá’í, however,
who is in the employment
of
non-Bahá’ís and,
as part of that employment, is expected
to serve alcohol or to use alcoholic beverages in the preparation
of food, is in a different situation. Although he is not
obliged to give up such employment, it is obviously highly desirable for such a believer
to minimize the degree
to which he is involved
in serving alcohol to others, and to seek to transfer, if possible,
to other posts where he would not be so involved.
(From a letter dated 28 September 1981 written on
behalf of the Universal
House of Justice to an individual believer) [46]
If a Bahá’í is employed
by others in a job which involves
the serving of alcohol, he is not obliged to change that employment. This is a matter left
to each individual
to decide in the light of his own conscience. Obviously such kinds of employment
vary widely from bartending to serving in a grocery in which wine is retailed. If the job requires a great deal
of involvement with the serving
of alcohol it is better for the Bahá’í
to obtain other
employment if he can.
(From a statement
written on behalf of the Universal House of Justice
for enclosure with a letter dated
31 January 1982 written on its behalf to an
individual believer) [47]
The operation of a restaurant on lease is not quite
the same as the ownership
of one, since the interests and requirements of the owner must be considered. In the case
you instance no sanctions
should be applied
to the believer who
is conducting this business,
but your Assembly
should encourage
him to extricate himself from the obligation
to serve alcohol
when he is able to do so.
For example, he might obtain
the agreement of the owner to cease serving
alcohol, either immediately
or when the lease falls
due for renewal, he might look for another
restaurant where he would be free not to sell
alcohol and to which he could
transfer rather than renew his current lease ….
(From a letter dated 13 May 1982 written on behalf of
the Universal
House of Justice to a National Spiritual
Assembly) [48]
There is no
objection in principle to an individual buying stocks, bonds and shares.
Bahá’ís who wish to purchase
stocks should, of course, have
an eye to the industry concerned
and would not wish to invest in those which are
actively harmful or conduct
business contrary to Bahá’í principles.
In this connection
one must consider whether the questionable activity is a
primary purpose of the business
or merely a minor accompaniment to its main purpose;
for example, a Bahá’í would not invest in a brewery or a wine merchant, but there would be no objection to his owning stock in a chain
of groceries even though he may know that alcohol is
among
the goods sold.
The House of Justice sees
no difference in the action of an individual
investing funds in a business he owns or controls and his
action in buying stocks or bonds in a
corporation. In either case
the individual is contributing to the economic life of the nation
in which he lives.
(From a letter
dated 25 August 1988 written on behalf of the Universal
House of Justice to an individual believer) [49]
The House of Justice has considered
the question of the consumption
of alcoholic beverages on the premises
of a Bahá’í-owned restaurant. There is no objection if patrons
bring their own alcoholic beverages and consume them
on the premises, as long as there
has been no advertising, signs
posted, or invitations
extended, suggesting that
the patrons do so.
(From a letter dated 22 November 1995 written on
behalf of the Universal
House of Justice to an individual believer) [50]
You have requested guidance concerning
possible arrangements which might be made where alcohol
could be sold or served in a Bahá’í-owned establishment.
The issue in cases where businesses
are entirely owned and managed by Bahá’ís
is quite clear as is evident from the following quotation.
Institutions that are entirely
managed by Bahá’ís are, for
reasons that are only too
obvious, under the obligation of enforcing
all the laws and ordinances of the Faith, especially those
whose observance constitutes a matter of conscience. There is no
reason, no justification whatever, that they should act otherwise….
(Letter dated 2 October 1935
to a National Spiritual Assembly, written on behalf of
the Guardian)
In a similar
situation involving
the sale of alcohol
in a restaurant leased in a Bahá’í-
owned building, the Guardian
advised that should a Bahá’í owner rent
his property without himself taking any part
in the business or giving aid to the tenant, then he would incur no responsibility. It would be preferable, however, if the owner gradually replaced such establishments with businesses
whose practices are more in keeping with
the spirit of the law.
(From a letter dated 21 September 1998 written on
behalf of the Universal
House of Justice to an individual believer) [51]
The Universal
House of Justice has received your email message … asking if it is permissible for Bahá’ís to consume
or manufacture beverages
such as near-beer … and has
asked us to convey the following.
…
Concerning the involvement of believers
in the production
of beverages such as near-beer for commercial purposes, should the
course of action in a particular case
be unclear, the
full details should
be referred to the relevant National Spiritual Assembly for
its consideration.
(From a letter
dated 24 May 2009 written on behalf of the Universal
House of Justice to an individual believer) [52]
The Universal House of Justice has received your
email letter … in which, as a physician
practicing in a state that allows the use of medical marijuana,
you ask whether it is permissible
for you as a Bahá’í to prescribe this drug as a means of assisting patients who suffer from chronic pain. We have been asked to say that while
the House of Justice appreciates your
desire to seek its guidance,
this is not a matter on which it wishes to comment
as the decision is one
that needs to be made by a physician
after carefully weighing
the scientific evidence and considering how this form of treatment
compares with alternatives.
(From a letter dated 5 April 2011 written on behalf
of the Universal
House of Justice to an individual believer) [53]
In a letter
dated 6 November 1935 written
on his behalf to a Local
Spiritual Assembly, Shoghi Effendi makes it clear that Bahá’ís should
“consider it their spiritual
obligation to refrain from undertaking any
business enterprise that would involve
them in the traffic of alcoholic drinks.” He also
indicates, in a letter
of the same date written
by his secretary
to a National Spiritual Assembly, that the sale of alcoholic drinks at premises
owned or operated by Bahá’ís
“is highly improper and reprehensible and would be tantamount to encouraging acts that are forbidden in the Faith.” From these and similar passages it is apparent that such activity is inappropriate for Bahá’ís
and not at all in keeping with
the spirit of the Faith. Indeed, previous guidance given in letters written
on behalf of the House of Justice in regard to specific
cases has even discouraged companies
wholly owned by Bahá’ís, such as software or advertising firms, from doing business
with alcohol manufacturers. Yet no explicit text has been found
about the involvement of Bahá’ís
in business partnerships with
non-Bahá’ís that are directly or indirectly associated with the sale
of alcoholic beverages.
In general, the House
of Justice has exhorted Bahá’ís to avoid or dissociate themselves from such partnerships and
has indicated that believers must not enter into
this type of arrangement with
non-Bahá’ís as a
means of circumventing
Bahá’í law. Furthermore, simply
delegating to non-Bahá’í partners
responsibility for matters associated with serving alcohol does not absolve a Bahá’í of his or her obligations.
However, certain circumstances add to the complexity of the question of partnerships involving the provision
of alcohol, making the drawing
of hard and
fast rules unfeasible at the
present time. For example, in the case
of a partnership between a Bahá’í and a non-Bahá’í spouse, the convictions
of the believer must be weighed by the couple in relation to the rights
and
prerogatives of the spouse.
Other considerations may arise
from such circumstances as when a Bahá’í is a minority shareholder in an enterprise, when providing
alcohol is only a small or
indirect aspect of the primary
business, or when a long-standing partnership could
decide to enter or significantly expand into areas that include the sale
of alcohol. In such
instances the matter would normally be left to the discretion of the individual
believer to make a decision
in light of the particular
circumstances and the spirit of the Bahá’í
teachings.
…
The institutions of the Faith
may need to intervene in certain cases that come to their
attention,
especially when the actions of an individual
affect the good name of the Faith; such
a development might be of particular concern in a small,
close-knit society, such as an island nation, or when an individual is well known as a Bahá’í or holds a prominent
position. If a
determination is made that an individual
must withdraw from a partnership, patience and
understanding should be exercised
by the institution in order to allow the
believer reasonable time to comply with Bahá’í law.
(From a response
dated 27 February 2012 written on behalf of the
Universal House of Justice) [54]
Generally speaking, it is permissible to rent facilities owned by Bahá’í institutions to individuals or organizations that hold principles
that are not inconsistent with
the Bahá’í teachings. It is important
to ensure that the use of such
facilities is free
of any tinge of activity antithetical to the Faith,
such as partisan
politics, gambling,
incitement of hatred or violence, and the use or sale of alcoholic beverages, and Bahá’í institutions have
the latitude to set
guidelines governing the use of their properties
in this respect.
While a prospective client organization may be ready to comply with
requirements for use
of Bahá’í facilities, the enforcement of these obligations
in relation to the behaviour
of individuals at the site
presents significant challenges.
For instance, it would not be possible or desirable to monitor
personal conduct
concerning sexual behaviour or consumption
of alcohol, since this would intrude upon personal privacy and impose
Bahá’í standards
upon others.
(From a response dated 28 February 2012 written on
behalf of the
Universal House of Justice) [55]
Your email letter …
in which you seek guidance on the
advisability of providing translation services
to businesses in the alcoholic
beverage industry
… has been received
at the Bahá’í World Centre and referred to the Universal House of Justice.
We have been
asked to convey the following on its behalf.
In general, as indicated
in a letter dated
6 November 1935 written
on behalf of Shoghi Effendi to a Local Spiritual Assembly, Bahá’ís should “consider
it their spiritual
obligation to refrain from undertaking
any business enterprise that would involve them in the traffic
of
alcoholic drinks.” Moreover, Bahá’ís should
not advise or exhort others to act contrary
to the Law of God. However, the House of Justice has not offered
specific guidance
concerning what goods or services businesses entirely owned or operated
by Bahá’ís may provide
to alcoholic beverage entities—producers, distributors, promoters, or sellers. This is a matter left
to the discretion of the believer
concerned, who should take into account
the following factors: whether the believer’s business
is providing the alcoholic beverage entity goods or services that are essential or incidental
to the production, distribution, promotion, or sale of alcohol;
whether the production, distribution, promotion, or sale of alcohol constitutes a small part
or the principal activity of the alcoholic
beverage entity; and whether the provision of the goods or services would have
any impact on the interests and reputation of the Faith.
In cases where the business providing the goods or services
is only partly owned by a believer, it is left
to the discretion of the believer to make a decision in light of his
or her particular circumstances and in consultation with the non-Bahá’í business partners.
If there is cause for doubt, the believer
may turn for advice to his or her Local
or National Spiritual
Assembly.
(From a letter dated 25 June 2014 written on behalf
of the Universal
House of Justice to an individual believer) [56]
The Universal House
of Justice has received
your email letter … asking whether it is
permissible for a Bahá’í to invest in a business involved in the farming of cannabis.…
Where it is permissible under the
law of the land for businesses to grow and sell cannabis for legitimate medical uses,
there would not be, as a general principle,
a prohibition on a believer
investing in a business that
engages in such activities. However,
it would not be
permissible for a believer to invest in a business where the purpose relates
to growing or selling cannabis for use as a non-medical intoxicant.
(From a letter dated 10 October 2017 written on
behalf of the Universal
House of Justice to an individual believer) [57]
Obviously
there are different degrees of dependence
upon alcohol and drugs and the Assembly will have
to be correspondingly more patient with
the more severe cases. Indeed someone who is really addicted
may well need medical assistance
to break the habit, as well as the spiritual support given by his fellow
believers.
(From a letter dated 13 February 1973 written by the
Universal
House of Justice to a National Spiritual
Assembly) [58]
The Universal
House of Justice received your email … concerning the problem
of alcoholism which affects some of your communities, and we have been
asked to send you the following advice.
Firstly, your Assembly is advised
to distinguish between alcoholism,
which is a pathological addiction to alcohol, and the custom of drinking alcohol
which is common in a
number of societies.
The mere custom of drinking
alcohol is one which can be stopped
immediately by an act of will. What is needed is a deep enough commitment to the Cause of God, and a sound
enough understanding of the wisdom of its laws and principles on the part of the believers for them to have the courage and determination to free themselves from
the shackles of social
convention and break
this habit. The wisest
course for the Spiritual Assemblies and the teachers of the Faith to follow is to concentrate on increasing
the devotion to the
Cause, the vision and the unity of the believers, so that they can be weaned away from
this habit. It is usually
not wise to overstress
the importance of this law at the outset, before
the friends are sufficiently deepened to comprehend
and support it.
Alcoholism is a far more serious condition, and here medical assistance and the services
of such groups as Alcoholics
Anonymous are very important. Bahá’ís can and do help in such
matters, but should not assume that
they are experts in it without the necessary
training. They can collaborate with those who have experience in the field.…
(From a letter dated 6 May 1998 written on behalf of the Universal
House of Justice to a Regional
Spiritual Assembly) [59]
There is no objection to Bahá’ís’
being members
of Alcoholics Anonymous
or similar associations. Alcoholics Anonymous has done a great deal
of good in assisting
individuals to
overcome their condition. The sharing of experiences that
the members undertake
does not conflict with the
Bahá’í prohibition on the confession of sins; it is more in the nature of group
therapy.
(From a response
dated 25 November 2007 written on behalf of the
Universal House of Justice) [60]
8. Teaching/Enrollment of Individuals Having Involvement with Alcohol or Drugs
He feels you should,
in teaching, certainly
not start with
such a difficult point as abstinence from wine; but when the person wishes to join the
Faith he must be told.
(From a letter
dated 7 April 1947 written on behalf of Shoghi Effendi
to a Bahá’í couple) [61]
In your letter you seek guidance on what actions a Local Spiritual
Assembly should take in responding
to a situation in which a seeker who
faces the challenge
of drug or alcohol
addiction seeks to enroll in the Bahá’í community.
As you know,
the acceptance of a person into the Bahá’í community
is based not
on whether he is leading an exemplary
life, but on whether
the Assembly is reasonably
certain that he is sincere in his declaration of faith in Bahá’u’lláh
and that he knows of the laws
which would affect his personal
conduct, so that he does not enter the community
under a misapprehension. In the case
of a person who is dependent upon habit-forming drugs
or alcohol, it must
be made clear that the taking of drugs and alcohol
is strictly forbidden
in Bahá’í law, and that he will have to do whatever is necessary
to break himself of the addiction. He may respond well to advice that puts him in touch with
organizations which specialize in helping such cases. If he is accepted into Bahá’í membership, the Bahá’í community should be supportive of his efforts
to change, realizing
that the process of becoming
a Bahá’í is a gradual
one, which requires
time and effort on the part of the new believer. If, despite
these efforts, the person’s dependency remains severe
and blatant, he must be warned by the Assembly that,
if he does not overcome
this problem within
a reasonable time, it will have to consider depriving
him of his voting rights.
Bahá’í standards of behavior
are very high, and
it is the task of Spiritual Assemblies to assist the friends
in their communities to deepen their understanding of the Teachings and to improve the quality of their lives
in obedience to Bahá’í laws and principles. At the same time, it
is recognized that individuals are imperfect
and that we all fall short,
in one way or another,
of the exalted standard which
Bahá’u’lláh has established. Spiritual
Assemblies and individual
believers alike are
urged to recognize this
fact and the need
for the friends
to assist each other in striving to overcome their imperfections.
(From a letter dated 16 September 1999 written on
behalf of the Universal
House of Justice to an individual believer) [62]
Those who come to recognize Bahá’u’lláh as “the representative and mouthpiece of God” in this day will naturally strive to obey, out of love for His Beauty, the laws and exhortations He has brought. It would be a profound contradiction, however,
for someone to profess the intention to be a Bahá’í yet consciously reject,
disregard, or contend with aspects
of belief or practice
ordained by Him. It would only be reasonable
in such instances for
a
person to resolve any fundamental contradiction for
himself or herself before deciding whether
to make the commitment to join the Bahá’í community. An example of this would be someone who
holds a political post and shows interest in the Cause. Another would be someone whose
professional life is prominently
associated with the manufacture or distribution of alcohol.…
(From a letter
dated 21 October 2018 written on behalf of the Universal
House of Justice to a National Spiritual
Assembly) [63]
As to those
believers who
continue to drink, they should be lovingly
exhorted, then
firmly warned and eventually
deprived of their voting rights.
The number of times a person
is exhorted and warned is a matter
left to the
discretion of each Local
Spiritual Assembly, in consultation with the National Spiritual Assembly. The policy you adopt should not be one of
removing the administrative rights of the believers in a bureaucratic and automatic
way, as this would be unwise and unjust.
Your Assembly as well as all Local
Spiritual Assemblies
should courageously and continuously remind the friends of their obligation
in this respect, handle firmly all flagrant
cases, and use such cases, in a way that by force
of example, they exert their influence
upon the other
believers. It must
be made clear to the
Local Assemblies that they should be willing to cooperate
with the believers affected by such
drinking habits, when any such believer promises gradually and systematically to reduce his drinking with
the objective in mind of entirely
abandoning this habit.
(From a letter dated 12 November 1965 written by the
Universal
House of Justice to a National Spiritual
Assembly) [64]
While realizing that
there are a number of Bahá’í laws and exhortations, obedience to which is a matter
between the individual
and God and is not enforceable
by administrative sanctions,
you give instances of various violations for which the single punishment of deprivation of voting rights seems to you to be insufficiently variable. These are, in general,
the kind of misbehaviour on which the Assembly
would take no action unless it were to become so
blatant and flagrant
that it causes harm to the community or reflects
badly on the name
of the Faith. For example, if it comes to the notice of an
Assembly that one of the believers occasionally consumes alcohol in
the privacy of his home, it would normally not enquire further into the
matter, but if his behaviour becomes such as to cause
scandal in the community or to bring the name
of the Faith into disrepute, the Assembly
would have to counsel him to
mend his ways and then, if after repeated warnings he persists in his disobedience to the Bahá’í teachings, the Assembly
would have to deprive
him of his voting rights until
such time as he corrects
his behaviour. Alternatively, if the Assembly
was satisfied that the believer was
attempting to improve his
way of life, but was not being
successful, it might initially
impose the lesser sanction of
stating that he was not to be used as
a speaker or teacher by Bahá’í institutions. In other cases of such misbehaviour the Assembly might decide that the problem could be met by removing the believer temporarily from
service on committees or even Assemblies. In all such cases a tendency to be legalistic should be avoided,
and the Assembly
must attempt to combine loving patience and understanding with the firm upholding
of Bahá’í principles.
(From a letter dated 7 May 1974 written by the
Universal House of Justice
to a National Spiritual Assembly) [65]
In all matters involving the possibility of the imposition
of sanctions upon believers
a Spiritual Assembly should act as a loving parent, attempting always to educate
the believers concerned and to win them to a full
and willing compliance
with Bahá’í law and the standards
of Bahá’í life.
Deprivation of voting rights is a very
severe punishment and should never
be invoked lightly. There are certain breaches of Bahá’í law for which the only appropriate sanction is deprivation of voting rights—such as breach of Bahá’í marriage law—but there
are other offences against Bahá’í law and standards of conduct which consist
of a course of behaviour which is prejudicial to the community or disgraces
the name of the Faith
in the eyes of the
public. Such offences include blatant
immorality, flagrant violation of the prohibition on drinking alcohol, dishonest dealings whether with Bahá’ís or
non-Bahá’ís, offences against Bahá’í electoral procedures such
as indulging in electioneering, and so on. In such matters an Assembly should normally become involved only when the offence is blatant and flagrant
and then should resort
to deprivation of voting
rights only if the
offence is grave
and the offender proves unresponsive to counselling
and warning.…
(From a memorandum dated 3 November 1976 written by
the Universal
House of Justice
to the International Teaching Centre) [66]
Dealing in heroin or other
similar drugs which are forbidden in the Faith should certainly
not be undertaken by Bahá’ís except in the context of the legitimate handling of such drugs
that doctors and similar
professionals may be called upon to undertake in the course
of their duties. Furthermore, dealing in narcotics
is in many countries a crime and on this basis
also would be forbidden to Bahá’ís.
If your Assembly learns of a case
in which a Bahá’í
is engaged in such activities, you should investigate and warn him to cease immediately and if after repeated warnings he persists
in such activities
you should deprive him of his voting rights.
Moreover, in this particular case you
should enquire from your lawyer whether you have any legal
responsibility in … to report to
the authorities any known cases of dealing in such drugs.
If the law requires
you to make such
reports, you should, of course, do so.
(From a letter dated 15 December 1974 written on
behalf of the Universal
House of Justice to a National Spiritual
Assembly) [67]
In the case
of a believer who
continues to take alcoholic drinks the Assembly
should decide whether the offence is flagrant,
and, if it is,
should try to help him
to understand the importance of obeying the Bahá’í law. If he does not respond he must be repeatedly warned and, if this is unsuccessful, he is subject
to loss of his
voting rights. In the case of an alcoholic who is trying to overcome
his weakness the Assembly
must show especial patience, and may have to suggest professional counselling and assistance. If the offence
is not flagrant, the Assembly need take no action at all.
(From a letter dated 26 September 1978 written on
behalf of the Universal
House of Justice to a National Spiritual
Assembly) [68]
A Spiritual Assembly … is instructed not to pry into the lives of the believers in its
community. Before it takes action to caution
a Bahá’í about his misconduct, such
misconduct
should be blatant and thus
create a problem not only for the community
and the individuals
concerned, but also for the good name of the Faith.…
(From a letter
dated 18 October 1995 written on behalf of the Universal
House of Justice to an individual believer) [69]
From the background
provided in these minutes,
your Assembly is appropriately
concerned about this issue, and it is noted
that you are attempting
to determine the extent
of Mr. …’s involvement
in the club. It appears that he may be the sole owner,
a partner with
one or more non-Bahá’ís, or an investor in the club with
little or no say in how the business is operated.
In the first
case, if Mr. … is the sole owner it is clear from various statements of
the Guardian,
as you are no doubt
aware, that alcohol
must not be served in a restaurant or other business which is wholly owned by Bahá’ís. Assuming
that the suspension of alcohol
sales is not an option
for this type of business,
he should be encouraged, with
patience and understanding, to find
a way to dispose
of this business
enterprise. However,
if after a reasonable time has elapsed and no effort has been made to comply with
the Bahá’í law, then, as a last resort, the Assembly would have no
alternative but to suspend his administrative rights.
(From a letter dated 9 May 2006 written on behalf of
the Universal
House of Justice to a National Spiritual
Assembly) [70]
The fact that a believer
has been charged with
a criminal offence, or is suspected of having committed such an offence,
or is convicted by the courts, should not automatically result
in the application of Bahá’í sanctions. Each case
is to be considered
on its own merits and in the light
of the considerations pertaining to the effect
on the Bahá’í community
and its reputation.
For example, an Assembly
would be most unlikely to consider
the imposition of sanctions on a
Bahá’í convicted of violating the laws regulating automobile
traffic flow, but it might well consider
that a person known to be a Bahá’í convicted of selling narcotic drugs had brought disgrace to the name of the Faith and damaged its reputation
before the public.
When an Assembly
is aware that a believer
is charged with a criminal offence,
normally it should not
pass judgement on the matter until
a decision has been given in the courts, at which time it
would
consider whether it should impose administrative sanctions. There may be cases, however, when an Assembly
is justified in taking certain
actions prior to this time
in order to protect the interests
of the Cause. This would be a matter for
your Assembly to decide
on the basis of the facts in
the specific case.…
(From a letter dated 29 November 2016 written on
behalf of the Universal
House of Justice to a National Spiritual
Assembly) [71]
The Universal House
of Justice has noted the concern
expressed in your letter
… that a number of influential Bahá’ís … have been upholding the view
that drug usage
should be legalized
in …. Such a position is, of course, contrary to the teachings of the Faith,
and the House of Justice is certain that the National
Spiritual Assembly
of that country would not support such
a view. In the passions that have
been aroused by the public debates over
the
desperate situation with drug abuse
in …, individuals
are likely to speak
loosely; even so, the
Bahá’ís should be careful about what they say.…
(From a letter
dated 20 October 1989 written on behalf of the Universal
House of Justice to an individual believer) [72]
You have asked about the Bahá’í view as to whether individuals have the right
to use illicit drugs. As you are no doubt
aware, note 170 to the Kitáb-i-Aqdas states the following
with respect to the prohibition of the use of habit-forming drugs:
This prohibition
of the use of opium is reiterated by Bahá’u’lláh in the final paragraph of the Kitáb-i-Aqdas. In this connection,
Shoghi Effendi stated that one of the requirements for “a chaste and holy life”
is “total abstinence
… from opium, and from similar habit-forming drugs”.
Heroin, hashish and
other derivatives of cannabis such as marijuana, as well as hallucinogenic agents such
as LSD, peyote and similar substances,
are regarded as falling
under this prohibition.
In view of clear and emphatic
prohibition against
the use of such substances, the Bahá’í teachings do not support
the taking of illicit,
habit-forming drugs.
Indeed, ‘Abdu’l-Bahá asserts
in regard to opium that
it is mandatory that
its use “be prevented
by any means whatsoever,
that perchance the
human race may be delivered from this most
powerful of plagues.” While Bahá’ís do not seek
to impose the laws and teachings
of their Faith
on others, they would not
advocate the adoption of a course of action that would be in violation
of Bahá’í law, nor would they, in keeping with the principle of obedience
to government, advise them to act in ways that
are in violation of the laws of their country.
You have also
asked what the Bahá’í view would be of a legally instituted program
that
would enable drug users to receive safe
injections of habit-forming drugs to prevent
the transmission of blood-borne
diseases. Although Bahá’ís hold that it is best to lead a life free
from such substances, they also recognize
that there are serious health concerns in relation to diseases transmitted through illicit
drug usage, and any drastic method proposed by a government, even if found to be wanting, could be supported
in certain circumstances as
a necessary measure to
arrest the spread of such diseases.
(From a letter
dated 23 February 2010 written on behalf of the Universal
House of Justice to an individual believer) [73]
Your email letter … regarding the discussion currently taking place
in … on the possibility of legalizing illicit
drugs was received
by the Universal
House of Justice. We have been asked to convey the following response
to you.
The use and sale of illicit
drugs and the various measures adopted to combat the drug trade have caused numerous
social maladies
in many communities
around the world,
and countries in Latin America have, in many ways, borne the
brunt of the scourge. The desperation of those most
concerned with this ongoing issue to identify
a resolution is certainly
understandable. Given that many seemingly
viable solutions
have either fallen
short or led to other equally pernicious problems, it is not unexpected
that the decriminalization of drugs
would be seriously considered.
The Bahá’í teachings
on drug use are, as you noted,
clear. However, society
in general reflects a range of beliefs
and conceptions, and Bahá’ís would never
expect adherence to the
laws and teachings
of the Faith
from others. It is reasonable, therefore, for Bahá’ís,
according to their
social circumstances or professional interests, to contribute
to the search for pragmatic approaches that can be adopted by society at large to address
particular human ills.
Some
of the destructive outcomes arising from the present
approach of criminalization of drug distribution and usage may well be alleviated
through innovative economic, medical,
educational, or social
measures.
Of course, beyond particular arguments that may be made with regard to the question
of the legalization of drugs or any specific solution that may be proposed,
the Bahá’í attitude towards the underlying issue
essentially remains the same. Abiding
change can be achieved only when the consciences
of the individuals
dealing with or using
drugs are touched
by the spiritual forces emanating from God’s Revelation for mankind
today. When individuals
come to appreciate their
inherent nobility, learn to apply spiritual principles to their individual and
collective lives, and arise to dedicate themselves to the progress and well-being
of their societies, they are
able to contribute to the fostering of
an environment in which social
scourges, such as illicit drugs,
increasingly find
no place. It is such a dynamic
that is being
nurtured in those
communities where the activities of the Plan are advancing.
It will be important
that those friends
who do participate in the discussion regarding
alternative approaches
to the problem
of drugs avoid
drawing undue attention to, or placing
unrealistic expectations on, such fledgling efforts
as the junior youth spiritual empowerment
programme and that at
all times they show forth humility when
discussing the Bahá’í experience. They must realize that the purpose of participation in the discourses of society is
not to persuade others to accept a Bahá’í position
or to engage in direct teaching. Nor should it be
understood as a public
relations activity
or academic exercise.
Rather, those involved adopt a posture of learning and
engage in genuine
conversations in which they can offer insights
drawn from the writings and from their experience in applying
them, as a contribution to the
advancement of a given
discourse. They should avoid the tendency to polemicize on issues of
moral
concern or to engage in intractable
debate that itself provides a formidable
obstacle to the
search for solutions. Where views seem irreconcilable, Bahá’ís can strive
to unite people
in the search for underlying moral and spiritual principles and for practical measures that can lead to the just resolution
of the problems afflicting society.
(From a letter dated 11 June 2014 written on behalf
of the Universal
House of Justice to a National Spiritual
Assembly) [74]
The use of wine
in an allegorical sense, that of being the cause of spiritual
ecstasy, had been practiced for many centuries
preceding Islám and
the Revelation of Bahá’u’lláh. Among others, it can be found in the Old Testament, and in ancient Hindu traditions.
The beloved Guardian received a question similar to your own, and in which the believer was additionally concerned that children, hearing
the passages which refer to this spiritual wine, might confuse it with ordinary wine. His secretary
answered on his behalf.
“The ‘wine’ mentioned
in the Tablets has undoubtedly a spiritual meaning for in the
Book of Aqdas we are definitely forbidden to take not
only wine, but
every thing
that deranges
the mind. In poetry as a whole wine
is taken to have a different
connotation than the ordinary intoxicating liquid. We see it thus
used by the Persian poets such as Saadi and Omar Khayyam and Hafiz to mean that element
which nears man to his divine
beloved, which makes him forget
his material self so as better to seek his spiritual desires. It is very necessary
to tell the children what this wine means so that they
may not confuse
it with the ordinary
wine.” (From a letter dated 4
November 1926.)
(From a letter dated 19 July 1981 written on behalf
of the Universal
House of Justice to an individual believer) [75]
Part C: Selected
Extracts from the Writings of ‘Abdu’l-Bahá and Communications by and on behalf of the Universal House
of Justice Related to the Smoking of Tobacco
But there are other forbidden
things which do not cause immediate
harm, and the injurious effects of which are
only gradually produced: such acts are
also repugnant to the Lord, and blameworthy in His
sight, and repellent. The absolute unlawfulness of these, however, hath not
been expressly set forth in the Text,
but their avoidance
is necessary to purity, cleanliness, the preservation of health, and freedom from addiction.
Among these
latter is smoking tobacco, which is dirty, smelly, offensive—an evil habit,
and one the
harmfulness of which gradually
becometh apparent to all. Every qualified
physician hath ruled—and this hath
also been proven by tests—that
one of the components
of tobacco is a deadly poison,
and that the smoker is vulnerable
to many and various diseases.
This is why smoking hath been plainly set forth as
repugnant from the standpoint of hygiene.
The Báb, at the
outset of His mission, explicitly prohibited tobacco, and the friends
one and all abandoned
its use. But since
those were times when dissimulation was permitted, and
every individual who abstained from
smoking was exposed to harassment,
abuse and even death—the friends, in order not to advertise their
beliefs, would smoke. Later on, the Book of
Aqdas
was revealed, and since smoking tobacco was not specifically forbidden there,
the believers did not give
it up. The Blessed Beauty,
however, always expressed
repugnance for it,
and although, in the early days, there
were reasons why He would
smoke a little tobacco, in time
He completely renounced
it, and those sanctified souls
who followed Him in all things also abandoned its use.
My meaning is that in the sight
of God, smoking tobacco is deprecated,
abhorrent, filthy in the extreme; and,
albeit by degrees,
highly injurious to health. It is also a waste of money
and time, and maketh the user
a prey to a noxious
addiction. To those
who stand firm
in the Covenant, this habit is therefore
censured both by reason and experience,
and renouncing it will
bring relief and peace of mind to all men. Furthermore, this will make it possible to have a fresh mouth
and unstained fingers,
and hair that is free of a foul and repellent smell.
On receipt of this missive, the friends will
surely, by whatever
means and even over
a period of time, forsake
this pernicious habit. Such is my hope.
(Selections from the Writings
of ‘Abdu’l-Bahá, sec.
129) [76]
Your letter
… enclosing various
items condemning smoking has
been received, and we
note your request
that we consider banning all smoking by Bahá’ís.
To letters inquiring about this subject, the Guardian’s secretary replied
on his behalf that
Bahá’ís had no right to prevent anyone from
smoking; that Bahá’ís were
free to smoke but it
was
preferable for
them not to do so; and that an issue should
not be made
of this matter.
The use of tobacco,
in common with other
personal practices, should be subject to considerations of courtesy. The Bahá’í in his daily life, whether smoker or
non-smoker, should always be conscious of the rights of those about him and avoid doing anything which would give offence.
However, Bahá’ís must be careful not to go beyond
the Teachings in this matter and try to enforce as a law a matter in which Bahá’u’lláh has deemed it wise to allow freedom of decision.
It is to be hoped that the widespread
publicity being
given to the evil effects
of smoking, both on smokers and on those who
have to breathe smoke-laden air,
will help to convince everyone of the wisdom of ‘Abdu’l-Bahá in strongly
discouraging Bahá’ís from smoking.
(From a letter
dated 6 January 1974 written by the Universal House of Justice
to an individual believer) [77]
While no individual Bahá’í may prevent another from
smoking, it is also within the rights of the
Local Assemblies
or the National Assembly to request the friends not to smoke during meetings
or in buildings under their jurisdiction.…
(From a letter dated 16 December 1975 written
on behalf of the Universal
House of Justice to a National
Spiritual Assembly) [78]
… it is essential to draw a distinction
between the fact that the use of alcohol and habit-forming
drugs (except when prescribed for medical treatment) is absolutely
forbidden in Bahá’í Law, whereas the smoking
of tobacco, although
strongly discouraged, is not.…
Human
beings have, in fact, many injurious habits
at the present time, but Bahá’u’lláh
has, in His wisdom, chosen to
forbid only certain of them, such as the use of alcohol and habit-forming drugs,
and sexual relations outside the marriage bond.
(From a letter dated 1 September 1986 written on
behalf of the Universal
House of Justice to an individual believer) [79]
Regarding the sale and distribution of cigarettes
and tobacco products by Bahá’ís, there
is no text explicitly
prohibiting commerce in these items, although
the practice of smoking is discouraged.…
(From a letter dated 23 August 1992 written on behalf
of the Universal
House of Justice to a Bahá’í
couple) [80]
