Bahá’í Burial and Related Laws
Selected Extracts from the Bahá’í Writings and
Communications by and on behalf of the Universal House of Justice
Bahá’í World Centre
February 2020
Contents
Part A: Selected Extracts from the Writings of
Bahá’u’lláh
1. Overview and Applicability of Bahá’í Burial Law
2. Limitations on Transport of the Body
5. Prayer for the Dead and Funeral Service
6. Graves, Tombstones, and Related Issues
7. Stillborn Infants and Deceased Children
11. Cremation and Related Issues
In the Prayer for the Dead six specific passages have been sent down by
God, the Revealer of Verses.
Let one who is able to read recite that which hath been revealed to
precede these passages; and as for him who is unable, God hath relieved him of
this requirement. He, of a truth,
is the Mighty, the Pardoner.
(The
Kitáb-i-Aqdas, paragraph 8) [1]
(The
Kitáb-i-Aqdas, paragraph 12) [2]
Division of
the estate should take place only after the Ḥuqúqu’lláh hath been paid, any
debts have been settled, the expenses of the funeral and burial defrayed, and
such provision made that the deceased may be carried to his resting-place with
dignity and honor. Thus hath
it been ordained by Him Who is Lord of the beginning and the end.
(The
Kitáb-i-Aqdas, paragraph 28) [3]
… If the
following verse, which hath at this moment been sent down by God, be engraved
upon the burial rings of both men and women, it shall be better for them; We,
of a certainty, are the Supreme Ordainer: “I came forth from God, and return unto
Him, detached from all save Him, holding fast to His Name, the Merciful, the
Compassionate.” Thus doth the Lord
single out whomsoever He desireth for a bounty from His presence. He is, in very truth, the God of might
and power.
(The
Kitáb-i-Aqdas, paragraphs 128–130) [4]
Question: Which is to take
precedence: the Ḥuqúqu’lláh, the
debts of the deceased or the cost of the funeral and burial?
Answer:
The funeral and burial take
precedence, then settlement of debts, then payment of Ḥuqúqu’lláh.…
(The
Kitáb-i-Aqdas: The Most Holy Book,
“Questions and Answers”,
number 9) [5]
Question: Is the ordinance that
the body of the deceased should be carried no greater distance than one hour’s
journey applicable to transport by both land and sea?
Answer:
This command applieth to distances
by sea as well as by land, whether it is an hour by steamship or by rail; the
intention is the hour’s time, whatever the means of transport. The sooner the burial taketh place,
however, the more fitting and acceptable will it be.
(The
Kitáb-i-Aqdas: The Most Holy Book,
“Question and Answers”,
number 16) [6]
Question: Concerning the shrouding
of the body of the deceased which is decreed to comprise five sheets: does the five refer to five cloths which
were hitherto customarily used or to five full-length shrouds wrapped one
around the other?
Answer:
The use of five cloths is intended.
(The
Kitáb-i-Aqdas: The Most Holy Book,
“Question and Answers”,
number 56) [7]
Question: Is the use of the burial
ring enjoined exclusively for adults, or is it for minors as well?
Answer: It is for adults only. The Prayer for the Dead is likewise for
adults.
(The Kitáb-i-Aqdas: The Most Holy Book, “Question and
Answers”,
number 70) [8]
Question: Concerning the Prayer for
the Dead: should it precede or
follow the interment? And is facing
the Qiblih required?
Answer: Recital of this prayer should
precede interment; and as regards the Qiblih: “Whichever way ye turn, there is the face
of God.”
(The
Kitáb-i-Aqdas: The Most Holy Book,
“Question and Answers”,
number 85) [9]
For the burial of the dead, the only
requirements now universally binding are to bury the body in a coffin (not to
cremate it), not to carry it more than a distance of one hour’s journey from
the place of death, and to say the Prayer for the Dead if the deceased is a
believer over the age of 15.
(From a
document entitled “Laws of the Kitáb-i-Aqdas Not Yet Universally Applied”,
March 2016, approved by the Universal House of Justice) [10]
A concise
statement of the Bahá’í law of burial is given in the “Synopsis and
Codification of the Laws and Ordinances of the Kitáb-i-Aqdas”, as follows:
“Briefly the law
for the burial of the dead states that it is forbidden to carry the body for
more than one hour’s journey from the place of death; that the body should be
wrapped in a shroud of silk or cotton, and on its finger should be placed a
ring bearing the inscription “I came forth from God, and return unto Him,
detached from all save Him, holding fast to His Name, the Merciful, the
Compassionate”; and that the coffin should be of crystal, stone or hard fine
wood. A specific “Prayer for the
Dead” is ordained, to be said before interment …. It has been explained by ‘Abdu’l-Bahá and
the Guardian that this law prohibits cremation of the dead. The formal prayer and the ring are meant
to be used for those who have attained the age of maturity.”
(From a letter
dated 13 October 1985 written on behalf of the Universal House of Justice
to an individual believer) [11]
In a Bahá’í
cemetery believers should be buried with their feet pointing towards the Qiblih
(the Shrine of Bahá’u’lláh in ‘Akká).
However, this is not a binding requirement at present ….
(From a letter
dated 24 November 1992 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [12]
If Mrs. ...
recognizes the station of Bahá’u’lláh, then she should understand that He is
the Law-giver for our Day and, further, that the law of God supersedes all
human conceptions of right and wrong.
Since one of the important laws is that one’s body should be buried and
not cremated, it is unseemly that a believer in Him would consciously disobey
that law, even if that person had made a promise, as did she, to her father to
have her body cremated.
(From a letter
dated 7 June 1995 written on behalf of the Universal House
of Justice to an individual believer) [13]
… concerning
the burial wishes of your non-Bahá’í mother, you are advised that, since Bahá’í
law is not, of course, binding on non-Bahá’í relatives, their own wishes
regarding burial may be carried out.
(From a letter
dated 1 March 1998 written on behalf of the Universal House of Justice
to an individual believer) [14]
Use of the shroud and burial ring are ordinances not yet applicable in
the West, but the family of the deceased may choose to observe them.
(From a letter
dated 7 December 2003 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [15]
The Universal
House of Justice has received your email letter … in which you seek guidance
regarding the application of Bahá’í burial laws to Iranian Bahá’ís living in
the “west”, and has asked us to reply as follows.
The issue of
application of the laws for “eastern” and “western” Bahá’ís at this time is
perhaps best considered in the light of the following explanation. As you are aware, many of the laws of
the Kitáb-i-Aqdas were applied in Iran and the neighbouring lands of the Middle
East from very early days, and others were progressively enforced by Shoghi
Effendi.
As the Faith
spread in Europe and the Western Hemisphere, certain laws were applied there
also, but fewer than were already current in Iran. The Faith continued to spread around the
world, and the terms “east” and “west” in this context acquired specialized
meanings. While the “east”
continued to designate Iran, Iraq and other countries of the older Bahá’í
communities of the Middle East, the term “west” came to include the rest of the
world. Thus, Persian pilgrims in
the time of Shoghi Effendi would stay in the “Eastern” Pilgrim House, while
Australian and Chinese pilgrims would stay in the “Western” Pilgrim House.
To pioneer
for the Faith and for many other reasons, believers from Iran began to move to other
parts of the world. This mere
change in residence was no reason for them to cease to observe those laws of
the Aqdas with which they were familiar, but they had to learn not to impose
them on the “western” Bahá’ís. With
intermarriage between “eastern” and “western” Bahá’ís other variations arose,
depending upon whether the children were raised in a western or eastern
family environment.
With this
understanding, the individual believers now residing in the “west” must decide,
given their own situations, which of the laws are binding upon them. The House of Justice has clearly
specified those laws which are currently not binding on the “western” friends. The fact that certain laws are not binding
does not, of course, mean that the believers are forbidden to obey them if they
wish to and circumstances permit. Bahá’ís
from Iran who have migrated to the west should already know which laws are
binding upon them, having learned this in their homeland. Bahá’ís of Iranian or mixed descent
living in the west, whose parents have not familiarized them with the laws,
should at least follow those laws which are universally binding.
(From a letter
dated 19 June 2006 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [16]
Concerning
your query as to whether it would be a sin to disregard Bahá’í law by interring
the deceased in a family plot that is more than an hour’s distance from the
place of death, there are vitally important spiritual questions surrounding
this issue that must be given due consideration when making such a
decision. Spiritual blessings
accrue to all concerned when the law of God is obeyed, and, in this instance,
the soul of the departed is also a factor to take into account. While it may be distressing for family
members to be unable to inter the deceased in a family plot, the friends are
encouraged to place their trust in God and abide by the law if at all possible,
confident that obedience to the laws of Bahá’u’lláh is a source of divine
bestowal.
(From a letter
dated 10 February 2008 written on behalf of the Universal House of Justice
to an individual believer) [17]
When the
House of Justice determines that it is timely to apply additional aspects of
the burial law, it will provide any clarifications that are necessary. In the meantime, it is important that
these teachings not be presented in a way that would imply that any of the laws
are binding beyond those that are explicitly identified as such or that would
suggest there are qualifications or restrictions beyond what is clearly stated.
(From a letter
dated 5 May 2010 written on behalf of the Universal House of Justice
to an individual believer) [18]
The Bahá’í
law of burial has been revealed by Bahá’u’lláh and is not subject to change by the Universal
House of Justice.
(From a letter
dated 21 December 2011 written on behalf of the Universal House of Justice
to an individual believer) [19]
Your desire
to obtain a greater understanding of the laws of Bahá’u’lláh is warmly
acknowledged. Concerning your
question, the Bahá’í law stipulates burial. The instructions of Bahá’u’lláh in His
Most Holy Book make this law clear, and Shoghi Effendi, in a letter written on
his behalf to an individual believer in 1955, comments that ‘Abdu’l-Bahá “…
also explained that burial is natural and should be followed.”
With regard
to the hesitations you have experienced because of the Bahá’í teachings
on burial, it is to be expected that when one begins to learn about the
Faith, one encounters aspects of the teachings that differ from one’s
beliefs. Naturally, the customs and
views of people worldwide vary greatly with regard to issues such as burial
practices. Yet, in coming
to understand that Bahá’u’lláh is the Manifestation of God for this Day,
that His Revelation reflects God’s will for humanity, and that His teachings
are intended to unite the peoples of the world in one common Faith, one can,
over time, come to see the wisdom of His teachings and appreciate the
importance of adopting them, confident that “The All-Knowing Physician
hath His finger on the pulse of mankind” and recognizing that “No man,
however acute his perception, can ever hope to reach the heights which the wisdom
and understanding of the Divine Physician have attained.”
(From a letter
dated 29 June 2018 written on behalf of the Universal House of Justice
to an individual) [20]
The Universal
House of Justice has received your letter … in which you ask for guidance in observing the
law for the burial of the dead in cases where the graveyard is
more than an hour’s journey on foot from a village.
If
alternative means of transport are not available or practicable in cases such
as you mention, another possibility is for the Bahá’ís of such a village to
acquire a graveyard nearer to the village so that it can be reached within one
hour from the village limits. If no
such solution is feasible the believers will just have to do their best for the
present to keep the journey as short as possible. In any case the House of Justice
presumes that the journey is not likely to greatly exceed the one hour limit.
(From a letter
dated 21 September 1981 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [21]
… while
transportation of the body by air is permissible, due consideration should
always be given to the preference expressed by Bahá’u’lláh for the body to be
buried soon and in a nearby place.
(From a letter
dated 16 June 1982 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [22]
… The burial
of Bahá’ís in a Bahá’í burial ground, although most appropriate, is not a law
of the Kitáb-i-Aqdas. However,
burial of the dead within a distance of one hour’s travel is one of the
laws. Therefore, should the Bahá’í
cemetery be located more than one hour’s journey away, the believers should
make use of a nearby non-Bahá’í burial ground, providing there is no objection
on the part of the local people and the authorities.
… Should the Bahá’ís
be prevented from burying their dead in the public cemetery, and there is no
other alternative, obviously they can do nothing but take the body to the
nearest cemetery for burial.
(From a letter
dated 6 November 1984 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [23]
The Universal
House of Justice has received your letter … concerning the difficulty you are
experiencing in observing the Bahá’í law relating to burial, and we are asked
to respond as follows.
As the
circumstances existing in your country are out of the control of the Bahá’ís,
they should do the best they can to comply with the law requiring the body to
be buried within an hour’s journey of the place of death. Meanwhile, efforts should be made to
acquire burial plots in the vicinity of Bahá’í communities if possible.
(From a letter
dated 19 February 1985 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [24]
The House of
Justice hopes that it will be possible for you to locate a suitable burial
place, in which the remains of your dear wife are to be interred, which can be
reached within one hour from the civil limits of the city in which she passes
away, by whatever form of conveyance you choose to use. Should you continue to experience
difficulty in locating a cemetery, you are encouraged to turn to your National
Spiritual Assembly for advice and assistance. Since the time limit is determined by
transportation from the city limits to the cemetery, it is not affected by the
holding of a funeral service at the Bahá’í Centre in the city.
(From a letter
dated 6 July 1988 written on behalf of the Universal House of Justice
to an individual believer) [25]
With respect
to your specific question, concerning the traditional custom of moving the body
three times, which cumulatively would add up to more than one hour’s travel
time, the House of Justice feels that, in respect to this issue, it would be
sufficient to translate all or part of the following extract taken from pages
62–63 of the “Synopsis and Codification of the Kitáb-i-Aqdas”:
Briefly the law
for the burial of the dead states that it is forbidden to carry the body for
more than one hour’s journey from the place of death ….
You will note
that the restriction on moving the body refers to moving it a distance
equivalent in time to “one hour’s journey from the place of death”
(emphasis added). Assuming that the
various movements mentioned in your letter take place relatively near to the
location where death occurred, there would not seem to be any contradiction to
the law as stated.…
(From a letter
dated 29 December 1991 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [26]
… you wished
to know whether there is an explanation for this law given in the Bahá’í
Writings, so that you can explain it to non-Bahá’í relatives. The words of the law, as they appear in
the Kitáb-i-Aqdas, are: “It is
forbidden you to transport the body of the deceased a greater distance
than one hour’s journey from the city; rather should it be interred, with
radiance and serenity, in a nearby place.”
The Research Department has been unable to locate any passage in the
Writings giving specific reasons for this law, but if one bears in mind
Bahá’u’lláh’s purpose to unite mankind and to free it from many of the ritual
observances and traditional practices which divide one people from another, one
can perhaps obtain an understanding for the very simple and dignified burial
laws that He has given us. In
past centuries it has been a practice of various peoples to transport the
bodies of the dead over long distances so that they could be buried either in
the vicinity of a sacred place or in some other location of special
significance for the deceased. The
Bahá’í law abolishes such practices.
It also emphasizes the unity of the world and recognizes the importance
of the spirit as compared with the body.
The body of the dead person is treated with reverence and dignity
and, without undue delay, is consigned to the earth in a place near where the
person dies. The soul, we know,
continues to exist in a world that is exalted above the limitations of time and
place.
(From a letter dated
23 November 1993 written on behalf of the Universal House of Justice
to an individual believer) [27]
In an email … from your National Bahá’í
Secretariat, the question was posed as to how the provision of the Bahá’í law
concerning burial within the distance of one hour’s journey from the place of
death is to be applied if death occurs in the course of an extended journey by
plane or ship, or in a desert.
The Universal
House of Justice provided the following reply on 18 September 1968 to an
individual who asked about death at sea.
The laws of
burial as revealed by Bahá’u’lláh in the Kitáb-i-Aqdas do not refer to the
occurrence of death at sea. Until
such time as the Universal House of Justice legislates on these matters, the
friends when faced with such incidents should be guided by whatever civil or
maritime law is applicable under the circumstances. Should land be reached, however,
obviously the body must be buried on land in the nearest suitable place.
Applying this
guidance to death in an aeroplane, the principle would be to bury the body in
the nearest suitable place to where the plane lands, within the provisions of
civil law in that locality.
Concerning
the occurrence of death in a desert, the principles noted above can be applied
to conclude that the body of the deceased may be transported to the nearest
location suitable for burial, even if this would require transportation for
more than one hour’s journey from the place of death.
(From a letter
dated 16 June 2002 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [28]
In your email
… you have asked for guidance in cases where a believer passes away in a
foreign land, and the children, who are not Bahá’ís, wish to transport the body
home for burial, which would involve a journey in excess of one hour.
There are a
number of factors to be considered in such cases. One is the legal question as to who has
the authority to decide what is to be done with the body of the deceased. This may well vary from country to
country, and the civil law does not always uphold the wishes of the deceased. It may not be possible, therefore, for a
Bahá’í with non-Bahá’í relations to make certain what is to be done with his
body when he dies. In any event,
Bahá’ís would want to make their wishes known, familiarize their relatives
beforehand with the Bahá’í laws on burial, and also make the necessary
provisions in each of their wills that they be buried in accordance with these
laws.
…
In the case
where the believer has clearly left instructions for a Bahá’í burial, if the
family persists in ignoring these wishes, the Spiritual Assembly should not
participate in planning or executing the funeral or the burial, although the
individual believers are free to attend and to offer Bahá’í prayers on behalf
of the departed. In this event the
Assembly may wish to organize a separate Bahá’í memorial service at which the
Prayer for the Departed may be read.
(From a letter
dated 7 October 2002 written on behalf of the Universal House of Justice
to an individual believer) [29]
In response to your question regarding whether
there are any exceptions to Bahá’í burial requirements in the case of believers
who pass away while on military service outside their home country, you are
advised that while in exceptional cases it may not be possible to comply with Bahá’í
law, believers serving in the military should take whatever measures are
necessary to see that Bahá’í laws regarding burial are observed. If it is possible under military
regulations, you should arrange with your commanding officer that in the event
you should pass away during your service in …, the responsible military
authorities will arrange for your burial in accordance with Bahá’í law—which
prohibits cremation and calls for no more than one-hour’s transport from the
place of death, as well as for the Bahá’í Prayer for the Dead to be said on
behalf of the deceased. Beyond
this, you may leave this matter in the hands of God and trust that His unerring
eye will watch over you. You may be
interested to learn that in connection with prior military conflicts, United
States military agencies have acknowledged Bahá’í ordinances on burial and
shown willingness to respect them.
Further, in response to your question, there is no objection to the
combination of the Bahá’í burial service with the military one.
(From a letter
dated 14 January 2004 written on behalf of the Universal House of Justice
to an individual believer) [30]
As to the
question raised about the definition of the place of burial for the purposes of
observing Bahá’í law, the House of Justice has asked us to confirm that the
hour’s journey may be calculated from the city limits of the place of death to
the place of burial—that is, the actual site where the burial is to take place.
(From a letter dated 12 April 2007 written on
behalf of the Universal House of Justice to a National Spiritual Assembly) [31]
It is
understood that Mr. and Mrs. … would like their daughter to receive an
official Bahá’í burial ceremony despite their awareness, following consultation
with your National Spiritual Assembly and the National Spiritual Assembly of …,
that to transport her body a greater distance than one hour’s journey from her
place of death is a violation of Bahá’í law. The guidance provided to you by
Counsellors … and … that neither your Assembly nor any other Bahá’í institution
should participate in planning or executing the funeral or the burial is
correct. Individual believers are
free to do as they wish about attending the funeral, and they may certainly
offer prayers on behalf of the departed in their personal capacity. It is appreciated that you will continue
to handle this delicate matter with sympathy and compassion for the grieving
family.
(From a letter
dated 25 December 2008 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [32]
The Universal
House of Justice has received your email letter … enquiring whether it would be
permissible—for the sake of surviving dependents—to deviate from the Bahá’í law
forbidding the transport of the body of the deceased for more than one hour’s
journey from the place of death. We
have been asked to convey the following.
You have raised this question out of deep concern
for whether your mother would be able to be present for your funeral,
should you predecease her. While
your concern is acknowledged, adherence to the explicit injunction of
Bahá’u’lláh, in form and spirit, must be respected. Spiritual blessings accrue to all
concerned when the law of God is obeyed; in this instance, the soul of the
departed is also a factor to take into account. Although it may be difficult for a dear
family member to be absent for the funeral of a loved one, no exemption to the
law requiring burial within one hour’s journey from the place of death exists
in such a circumstance.
(From a letter
dated 14 December 2016 written on behalf of the Universal House of Justice
to an individual believer) [33]
The practice in the Orient is to bury the person within 24 hours of
the time of death, sometimes even sooner, although there is no provision in the
teachings as to the time limit.
(From a letter
dated 2 April 1955 written on behalf of Shoghi Effendi to an individual
believer) [34]
There is no
provision in the Kitáb-i-Aqdas determining the finger on which the burial ring
should be placed.…
(From a letter
dated 13 March 1978 written on behalf of the Universal
House of Justice to a National Spiritual Assembly) [35]
With
reference to your two questions concerning the washing of the body, there is
nothing in the Writings stating who should wash the body, nor what should be
used in the water.
(From a letter
dated 7 December 1982 written on behalf of the Universal House of Justice
to an individual believer) [36]
Bahá’u’lláh
has advised that it is preferable for burial to take place as soon after death
as possible. When circumstances do
not permit interment of the body to occur very soon after passing, or when it
is a requirement of civil law, the body may be embalmed, provided that the
process used has the effect of temporarily retarding the natural decomposition
for a period of short duration.
However, the body should not be subjected to an embalming process which
has the effect of preserving it without decomposition for a lengthy period;
such processes often aim to preserve the body indefinitely.
(From a letter
dated 17 June 1988 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [37]
The
inscription to be engraved on burial rings is set out in the latter part of
paragraph 129 of the Kitáb-i-Aqdas.
There are no provisions about the size of the ring or its composition.
(From a letter
dated 18 May 1999 written on behalf of the Universal House of Justice
to an individual believer) [38]
In relation to the washing of a body, the only
statement that has been found in the writings of Bahá’u’lláh, ‘Abdu’l-Bahá and
the Guardian is a letter dated 2 April 1955, written
on behalf of Shoghi Effendi to an individual, which states that “the
preparation for the body for burial is a careful washing….”
(From a letter
dated 29 March 2010 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [39]
Your email
letter … concerning viewing the body of the deceased at a Bahá’í funeral
has been received by the Universal House of Justice, which has asked us to
convey to you the following.
Nothing has been found in the Writings concerning the viewing of the body
before interment, and the House of Justice has not legislated on the
matter. Therefore,
the decision as to whether the body is to be viewed is left to the family
or those responsible for arranging the funeral. While for the time being the
friends are free to decide for themselves whether the body of their loved one
is to be viewed before interment, they should be mindful that this should not
become an issue in the community and that the personal decisions of the friends
in this regard are to be respected.
(From a letter
dated 4 July 2012 written on behalf of the Universal House of Justice to a National
Spiritual Assembly) [40]
Concerning the shrouding of the body of a deceased believer, referred to
in paragraph 130 of the Kitáb-i-Aqdas, there is nothing in the Writings to
define the manner in which the five pieces of shroud should be wrapped or to
clarify other aspects of the shrouding, and at present, the House of Justice
does not wish to legislate on this question. Because believers should be left free to
determine the manner in which the law should be applied and because a
demonstration video could be misunderstood as fixing the form of the
application of the law, the House of Justice does not feel the production of
such a video would be advisable.
(From a letter
dated 15 April 2015 written on behalf of the Universal House of Justice
to an individual believer) [41]
With respect
to your query whether or not the body of the deceased must be clothed before
shrouding, in a letter dated 2 April 1955 written on behalf of Shoghi
Effendi to an individual believer, it is stated: “The preparation for the body for burial
is a careful washing, and placing in a shroud of white cloth, silk preferably.” The Research Department at the World
Centre has reported that, while this and other passages in the Bahá’í writings
suggest that after the body is washed it should be shrouded and buried, to date
no mention has been found as to whether or not clothing the body prior to
shrouding is either allowed or prohibited.
Although the Kitáb-i-Aqdas ordains that the body of a deceased
believer be wrapped in a shroud, the details of this aspect of Bahá’í
burial have not been laid down by the House of Justice, and the friends are
free to use their discretion in the matter at this time. As to your question about the
applicability of Bahá’í law related to shrouding, the shrouding of the body is
not presently required of Western believers.
(From a letter
dated 29 November 2016 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [42]
With
reference to the use of hard wood or crystal coffins for the burial of the
dead, you will be interested to know that the Báb revealed the passage which
appears on page 95 of “Selections from the Writings of the Báb”, in
connection with an injunction to bury a body in a marble coffin. Of particular significance is the
sentence: “Since this physical body
is the throne whereon the inner temple is established, God hath ordained that
the body be preserved to the extent possible, so that nothing that causeth
repugnance may be experienced.”
The law of
burial was confirmed by Bahá’u’lláh in the “Kitáb-i-Aqdas”. The clarifications given by ‘Abdu’l-Bahá
and Shoghi Effendi are based on that law and are equally binding.
Bahá’u’lláh’s
laws are for the whole world and for the duration of His Dispensation. Certain exigencies in specific parts of
the world at this time, such as the high cost of coffins or limitation of
burial space in some countries, cannot become the determining factors as to
what is best for humankind all over the world and for centuries to come. The specific burial problems you have
mentioned require specific solutions which should be arrived at through
consultation with Bahá’í institutions on a case-by-case basis.
(From a letter
dated 3 March 1987 written on behalf of the Universal House
of Justice to a Bahá’í couple) [43]
Your final
query asked whether it is acceptable to observe simplicity in the choice of
coffin material and perhaps contribute the difference to the Fund or to
charity. The House of Justice feels
that in view of the requirement to show the utmost respect for the dead, it
would not be permissible to use inexpensive materials in order to give to the
Bahá’í funds or to charity.
(From a letter
dated 26 February 1989 written on behalf of the Universal House of Justice
to a Bahá’í agency) [44]
As you know,
it is stated in paragraph 128 of the Kitáb-i-Aqdas that “the dead should be interred
in coffins made of crystal, of hard, resistant stone, or of wood that is both
fine and durable”. In recent years,
in situations in which the friends are unable to use these specific materials
because they are not available at all in the location of the funeral, or could
be obtained only at excessive cost, the House of Justice has referred to note 149
relating to this passage in the Most Holy Book indicating that “the spirit of
the law is that coffins should be of as durable a material as possible” and
that “for the present, the Bahá’ís are left free to make their own choices in
this matter”. Materials that have
been used under these provisions include concrete and pressed particle wood
composite.
(From a letter dated
7 January 2002 written on behalf of the Universal House of Justice to a Bahá’í
couple) [45]
… although burial in a coffin is among the laws universally binding on
believers, the law regarding the composition of the coffin is not currently
applicable to believers in the West.
Bahá’í law does not address the use of a grave liner; its use is left to
the discretion of the family of the deceased, whose decision may be affected by
civil law or the requirements of certain
cemeteries. Even if a grave
liner is used, the law of the Kitáb-i-Aqdas mandating that the dead be buried
in a coffin must still be observed.
(From a letter
dated 12 June 2016 written on behalf of the Universal House
of Justice to an individual believer) [46]
The Universal
House of Justice has received your email letter … seeking guidance with regard
to having a “green burial”, which you describe involves shrouding the body of
the deceased and placing it directly into the ground without a casket. We have been asked to convey the
following.
Your desire
to observe the laws of Bahá’u’lláh is warmly acknowledged. As believers strive to understand the
wisdom of His laws, it is important for them to bear in mind Bahá’u’lláh’s
counsel in the Kitáb-i-Aqdas: “Know
assuredly that My commandments are the lamps of My loving providence among
My servants, and the keys of My mercy for My creatures.” Also in the Most Holy Book, Bahá’u’lláh
declared: “Weigh not the Book of
God with such standards and sciences as are current amongst you, for the Book
itself is the unerring Balance established amongst men.” ‘Abdu’l-Bahá has explained that “the
Manifestation of God acts with consummate wisdom, and human minds may be
incapable of grasping the hidden wisdom of certain matters” as revealed by the
Manifestation. Nevertheless, some
insight into the wisdom of burying the dead in coffins is gained by reflecting
on the Báb’s words in the Persian Bayán concerning an injunction to bury a body
in a marble coffin:
Since this
physical body is the throne whereon the inner temple is established, God hath
ordained that the body be preserved to the extent possible, so that nothing
that causeth repugnance may be experienced.…
Therefore, it hath been ordained that the dead body should be treated
with the utmost honor and respect.
In a similar vein, Shoghi Effendi, in a letter dated 13 November
1944 written on his behalf to an individual believer, stated: “The Báb has told us to bury the dead in
silk (if possible) in coffins of crystal.
Why? Because the body,
though now dust, was once exalted by the immortal soul of man!”
As you are
aware, the Kitáb-i-Aqdas provides that “the dead should be interred in coffins
made of crystal, of hard, resistant stone, or of wood that is both fine and
durable”. Note 149 of The
Kitáb-i-Aqdas: The Most Holy Book
states, “the spirit of the law is that coffins should be of as durable a
material as possible.” Although the
law regarding the material of the coffin is not currently applicable to Bahá’ís
in the West, burial in a coffin is among the laws universally binding on
believers. Given the practice of
“green burial” does not involve interring the dead in a coffin, it would be
inconsistent with Bahá’í law and impermissible for believers.…
(From a letter
dated 7 April 2019 written on behalf of the Universal House of Justice to an individual
believer) [47]
The Prayer
for the Dead should be read in its entirety by one person, while all others
stand in silence. It is not the
practice for those present to repeat any part of the prayer in unison.
…
To overcome
the problem of illiteracy, the believers should be taught to memorize the
passages of the Prayer for the Dead designated for those “unable to read”, in
the same way that they are taught to memorize other prayers and passages from
the Writings; and they should know that each verse is to be repeated 19 times
in accordance with the requirements of the prayer.
(From a letter
dated 16 June 1987 written on behalf of the Universal House of Justice
to an individual believer) [48]
There is
considerable flexibility in the Bahá’í burial service, and there is no reason
why non-Bahá’ís should not be invited to participate in some element of its
program; however, their involvement would be governed by the need to not
introduce into a Bahá’í event such as a funeral service practices from other
religions. Apart from the Bahá’í
service, there would be nothing to prevent your Jewish relatives and friends,
in the situation you describe, from performing whatever rituals they desire.
(From a letter
dated 2 September 1992 written on behalf of the Universal House of Justice
to an individual believer) [49]
Bahá’í family
members and friends will surely wish to offer Bahá’í prayers for the progress
of the soul, of which the Prayer for the Dead is the essential element of a Bahá’í
funeral. There is no stipulation,
however, that it must be recited at the graveside or at the funeral service;
only that it be recited before the interment of the body takes place. It may even be recited in a private setting
prior to any graveside prayers and the interment of the body.
(From a message
dated 4 May 1994 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [50]
… it is not
permissible for a Covenant-breaker to receive a Bahá’í burial. In the case of Mr. …, you acted
wisely by informing his relatives that, while he could not receive a Bahá’í
burial, as he had requested, they themselves were of course free to recite Bahá’í
prayers at his funeral.
(From a letter
dated 21 July 1995 written on behalf of the Universal House of Justice to
a National Spiritual Assembly) [51]
… in the
Prayer for the Dead when the Most Great Name is repeated six times, the words
to be used are “Alláh-u-Abhá” and not their translation in the language or
languages of our choice.
(From a letter
dated 21 February 2000 written on behalf of the Universal House of Justice
to an individual believer) [52]
The Research
Department advised the House of Justice that it has not found any guidance in
the Bahá’í Writings to suggest that it is inappropriate to hold a Bahá’í
funeral service in a Bahá’í Centre.
The House of Justice recognizes that there may well be cultural, social
or civil factors to be considered in some parts of the world when deciding
whether or not a Bahá’í funeral service should be conducted in a Bahá’í
Centre. Therefore, it should be
left to the Local Spiritual Assembly involved, in consultation with the family
of the deceased, to decide whether to use the Bahá’í Centre for this purpose.
(From a letter
dated 5 July 2005 written on behalf of the Universal House of Justice
to an individual believer) [53]
Your
thoughtfulness in raising questions concerning the use of recordings of the
Prayer for the Dead at a funeral service and the Tablets of Visitation at
commemorations of Holy Days associated with the Central Figures of the Faith is
appreciated. Because of the special
nature of these prayers, the House of Justice feels that it would not be
appropriate for a recording of any of them to be used in place of live
recitation or chanting.
(From a letter
dated 14 May 2008 written on behalf of the Universal House of Justice
to an individual believer) [54]
… a person who is deprived of his Bahá’í administrative rights may have a
Bahá’í burial service if he or his family requests it ….
(From a letter
dated 9 November 2009 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [55]
Your email
letter … with a query regarding the number of times to recite the Prayer for
the Dead when a Bahá’í couple is buried at the same time, has been received at
the Bahá’í World Centre and forwarded to the Research Department for study.
The Research
Department has indicated that no statement has yet been found in the
authoritative writings of the Faith which specifically addresses this
question. The beloved Guardian has
categorized the manner of the performance of this prayer as among the
miscellaneous matters not explicitly revealed in the Text for which decisions
are to be made at a future time by the Universal House of Justice. Until this matter is addressed, the
decision can be made based on the specific circumstances.
(From a letter
dated 5 July 2010 written on behalf of the Universal House of Justice
to an individual believer) [56]
The Bahá’í
funeral service is marked by its dignity, simplicity and flexibility. The only requirement is that the Prayer
for the Dead be read before burial.
Other prayers and passages from the Writings may, of course, be
included. The friends are
encouraged to avoid adopting a uniform procedure lest it become a ritual.
The Prayer
for the Dead is to be said when the deceased is 15 years of age or
older. Bahá’u’lláh has clarified its
recital should precede interment.
Facing the Qiblih is not required, but the friends may choose to do so.
With respect
to how the Prayer for the Dead is to be said, it is to be recited by one
believer while all present stand and listen in silence. As indicated in note 11 in The
Kitáb-i-Aqdas: The Most Holy Book
and in recently published editions of Bahá’í prayer books, such as Bahá’í
Prayers: A Selection of Prayers
Revealed by Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 2002, 2011),
the correct way of reciting the Prayer for the Dead is as follows: “Alláh-u-Abhá” is said once, then the
first of the six verses, “We all, verily, worship God,” is recited nineteen
times. Then “Alláh-u-Abhá” is said
again, followed by the second verse, which is recited nineteen times, and so
on.
The Prayer
for the Dead should be offered even if a believer has lost his or her
administrative rights. Normally it
would not be appropriate for a believer whose administrative rights have been suspended
to be asked to read the Prayer for the Dead at a Bahá’í funeral service unless
there are special reasons to do so, for example, if such a believer is a close
relative of the deceased.
(From a
response dated 3 March 2012 written on behalf of the Universal House of Justice) [57]
The Universal
House of Justice has received your email letter … seeking guidance on whether a
Bahá’í may plan for her funeral service to be held in a church, which would
function just as a venue for the occasion.
The House of Justice has directed us to reply as follows.
Generally
there is no objection to holding functions, other than marriages, in places
owned or operated by non-Bahá’í religious bodies, provided such use does not
tend to identify the Faith, in the eyes of the public, with the other
religions.
(From a letter
dated 19 May 2015 written on behalf of the Universal House of Justice
to an individual believer) [58]
The Universal
House of Justice has received your email letter … enquiring about the features
of a Bahá’í funeral service and whether those who are not registered Bahá’ís
may have such a service.…
In the
Kitáb-i-Aqdas, Bahá’u’lláh set forth several laws related to the burial of the
dead, such as the prohibition on carrying the body of the deceased for more
than one hour’s journey from the place of death. Moreover, He ordained a specific Prayer
for the Dead, to be said before interment, and clarified that this prayer is
for adults only. Thus, for adult
believers, a Bahá’í funeral consists of the recital of the Prayer for the Dead
and may well include the offering of other prayers and Bahá’í Writings.
The conduct
of the funeral service and the arrangements for the interment are usually
handled by the relatives of the deceased, though the Spiritual Assembly has the
responsibility for educating the believers in the essential requirements of the
Bahá’í law of burial as presently applied and in courteously and tactfully
drawing these requirements to the attention of the relatives if there is any
indication that they may fail to observe them. While the Assembly plays a role in
upholding Bahá’í burial laws, it does not necessarily have an extensive role in
carrying out the funeral itself.
Other than ensuring that the Prayer for the Dead is recited at the
funeral, the Assembly offers support to the extent that the relatives of the
deceased may require it. Unlike a Bahá’í
marriage ceremony, a Bahá’í funeral is not a legal ceremony, so there is
more flexibility in how it may be carried out and what part the Assembly
may play in it.
The laws of
the Kitáb-i-Aqdas are obviously binding only on Bahá’ís. Nevertheless, if there is a request for
a Bahá’í funeral for an individual who was not a Bahá’í, the Bahá’í community
should generally respond positively in honouring the deceased and serving his
or her relatives. Through
consultation, it can be ascertained to what degree the relatives of the non-Bahá’í
desire to have Bahá’í law carried out.
Some may wish only to have Bahá’í prayers and Writings recited as part
of the funeral; others may also want the Prayer for the Dead to be read; and
still others may ask that Bahá’í burial laws related to the preparation of the
body of the deceased also be observed.
Normally, it would be sufficient for one or a few believers known to the
deceased’s relatives to assist with the necessary arrangements, and the
Assembly would not need to become involved, unless it were directly approached
by the relatives.
(From a letter
dated 22 April 2016 written on behalf of the Universal House to a National
Spiritual Assembly) [59]
Concerning
the question of burial according to Bahá’í law in the case of a believer having
committed suicide, the Research Department has reported that to date nothing
has been found in the Writings of Bahá’u’lláh or ‘Abdu’l-Bahá or in
letters written by or on behalf of Shoghi Effendi that addresses this question.
Although suicide has been strongly
condemned in the teachings, this does not mean that a person has ceased to be a
Bahá’í because he committed suicide, and the House of Justice has determined
that he may certainly be given a Bahá’í funeral.
(From a letter
dated 29 November 2016 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [60]
The Universal
House of Justice has received your email letter … forwarding an inquiry from a
believer who is assisting in the preparations of a funeral programme for
another believer in your community and requests to know if she can change
the gender pronouns from male to female in two prayers for the departed. This believer is concerned that, given
the unique sensitivities in … regarding gender equality, as expressed in
language, and that several distinguished and well-known members of the
believer’s non-Bahá’í family will be present at the programme—including members
of the local public—they may misunderstand the Faith’s views on gender
equality. We have been asked to
convey the following.
As you are
aware, the Guardian did not wish Bahá’ís to change the gender of pronouns and
nouns in the revealed prayers. The
following excerpt from a letter dated 14 January 1947 written on his behalf
makes this clear:
In regard to the question you asked him: As Bahá’u’lláh Himself specified, in the
long prayer for the dead, that the gender could be changed and “his” said for
“her”, etc., it is permissible to do it—nay obligatory—but in all other
prayers, including those for the dead, we must adhere to the exact text and not
change the gender.
You should inform the friends of this
principle so that they can make any necessary changes to the plan for the
funeral programme.…
(From a letter
dated 30 July 2018 written on behalf of the Universal House of Justice to a National
Spiritual Assembly) [61]
The Universal
House of Justice has received your email letters … enquiring, on behalf
of a believer in your community, whether the Prayer for the Dead may be
put to music. It is understood the
question has arisen in the context of whether the prayer may be chanted in its
… translation. We have been
instructed to convey the following.
It would not
be appropriate to set the Prayer for the Dead to music for such purposes as
a recording or performance.
However, there would be no objection to a believer chanting it during a Bahá’í
funeral service if you are satisfied the style is appropriate and dignified.
(From a letter
dated 25 April 2019 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [62]
The dead
should be buried with their faces turned towards the Qiblih.
(From a letter
dated 6 July 1935 written on behalf of Shoghi Effendi
to an individual believer) [63]
In regard to
your question regarding the use of the Greatest Name on tombstones of Bahá’ís
or non-Bahá’ís, the Guardian considers this too sacred to be placed in such a
position in general use, and the friends should not use it on their
tombstones. They can use quotations
from the Teachings, if they wish to, but not the Greatest Name. Naturally, if anyone has already used
it, it does not matter.
(From a letter dated
20 June 1954 written
on behalf of Shoghi Effendi to a National Spiritual Assembly) [64]
As regards
your question: there is no reason
why the word “Bahá’í” should not appear in the centre of a nine-pointed star on
the tombstone of dear …, but the ringstone emblem should not be used, nor the
Greatest Name.
(From a letter
dated 30 September 1955 written on behalf of Shoghi Effendi
to an individual believer) [65]
The position of the body in the grave should be with the feet towards the
Qiblih, which is Bahjí in ‘Akká.
(From a letter
dated 17 September 1971 written by the Universal House
of Justice to an individual believer) [66]
Neither the symbol “Yá Bahá’u’l-Abhá”
nor the emblem used on Bahá’í ringstones should be used on tombstones.
(From a letter
dated 15 October 1972 written by the Universal House of Justice to an individual
believer) [67]
The House of Justice sees no objection
to the believers’ following the custom which is normal in …, namely that of
placing the coffin directly in a grave dug in the earth and covering it with
loose earth, rather than lining the grave with concrete or cement blocks. This is a matter that should be left
entirely to the discretion of the family ….
(From a letter
dated 29 July 1984 written on behalf of the Universal House
of Justice to a National Spiritual Assembly) [68]
The Universal
House of Justice has requested us to send the following reply to your letter …
concerning the permissibility of Bahá’ís being buried at sea.
Bahá’í laws
of burial do not refer to burial at sea and the House of Justice has not yet
legislated on the matter. However,
it is preferable that Bahá’í burial should take place on land whenever this is
possible.
(From a letter
dated 23 December 1985 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [69]
… there is no prohibition in Bahá’í law to burial in several levels of
graves, nor against the use of vaults above the level of the ground, as is the
practice in some countries where, for example, the land is solid rock.
(From a letter
dated 29 July 1986 written on behalf of the Universal House of Justice to an individual
believer) [70]
While it is not a binding requirement at present,
eventually Bahá’ís in all countries will be buried facing the Qiblih (i.e., so
that the feet of the body will point towards Bahjí), as is now done in the
East. If you consider the direction
that the face of such a body would assume if it were in an upright position, it
should become clear that the two passages you refer to … do not present a
contradiction.[1]
(From a letter
dated 13 September 1992 written on behalf of the Universal House of Justice
to an individual believer) [71]
In response
to your request for guidance about using an underground chamber or vault
for the burial of members of the community, it [the Universal House of
Justice] advises that, providing all the requirements for Bahá’í burial are
observed, you have permission to follow this course of action because of the difficulties
you are currently facing in acquiring a suitable property for a cemetery.
(From a letter
dated 11 March 1997 written on behalf of the Universal House
of Justice to a National Spiritual Assembly) [72]
You state
that in local government cemeteries there are legal restrictions on the size of
tombstones, but that these restrictions do not apply in the Bahá’í cemetery
which is private property, and you ask if there are any specifications Bahá’ís
should follow in such a case. Normally,
matters related to headstones on graves are for consideration by the Bahá’í
institution which has jurisdiction over that cemetery. Generally, the decision as to the nature
of the headstones, their size and design is left to the family of the deceased,
but it will, of course, need to take into account any requirements or
considerations that the Local or National Spiritual Assembly concerned may
determine.
With regard
to your query concerning guidance from the Writings, no texts have been found
specifying requirements for the headstone or the type of superstructure on a
grave. Regarding the inscription on
a headstone, the beloved Guardian asked the believers not to use any form of
the Greatest Name, but a nine-pointed star may be used. If desired, an appropriate text from the
Sacred Writings may be inscribed on the headstone.
(From a letter
dated 3 March 2002 written on behalf of the Universal House
of Justice to an individual believer) [73]
Your email
letter … regarding the application of Bahá’í burial laws in areas subject to
flooding has been received by the Universal House of Justice, and we have been
asked to reply as follows.…
…
As a first
step, your Assembly will wish to determine whether any means exist for the
burial of the bodies of the deceased in the affected locality, or nearby place,
in a manner permissible by civil law, which could include burial above
ground. For example, in response to
one National Spiritual Assembly in whose country the land available for
cemeteries was very scarce, the House of Justice suggested that the Assembly
might be able to acquire a small piece of land in each location where a
cemetery is needed, on which a mausoleum consisting of many single burial
vaults could be built. It was
pointed out that there would be no objection to the vaults’ being on top of one
another and that a small but attractive garden could be made around the
building, in front of it, or even inside it. It may be helpful, moreover, to bear in
mind that the one-hour limit for travel may be calculated from the city limits
to the place of burial and that there is no restriction on the type of
transport that can be used.
(From a letter
dated 15 June 2008 written on behalf of the Universal House
of Justice to a National Spiritual Assembly) [74]
As you are no
doubt aware, a provision of the burial law is that the body is to be laid on
its back in the grave oriented so that the feet point toward the Qiblih, and
not on its right side with the face toward the Qiblih, as is the custom in
Islam.…
(From a letter
dated 15 July 2013 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [75]
… if it is optional, it would be more
appropriate for the remains to be reburied in a separate grave and not in a
common grave. There is no
prohibition in Bahá’í law to burial in several levels of graves nor against the
use of vaults above the level of the ground.
(From a letter
dated 19 April 2016 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [76]
The Universal
House of Justice has received your email letter … enquiring whether it is
permissible under Bahá’í law for two bodies to be buried in the same grave.…
The beloved
Guardian has stated: “It is better
and more appropriate to assign a grave for every dead person.” However, the House of Justice advises
that this expresses a preference and is not given as a binding ruling. The House of Justice has not legislated
upon the question of what exactly constitutes a “grave”, nor does it wish to
legislate on such details of burial laws at this time. Individual friends are, therefore, free
to use their own discretion in this matter at this time. Of course, when a Spiritual Assembly is
faced with the question of whether more than one body should be buried in a
grave, for example when the Assembly is establishing a cemetery, the decision
would be left to the Assembly.
(From a letter
dated 20 September 2016 written on behalf of the Universal House of Justice
to an individual believer) [77]
Regarding your further concern about the use of a burial vault, Bahá’í
law does not address the use of a burial vault or grave liner.
(From a letter
dated 7 April 2019 written on behalf of the Universal House
of Justice to an individual believer) [78]
The Universal
House of Justice has received your email letter … in which you seek
clarification as to whether it is permissible to use on a headstone the name of
Bahá’u’lláh. We have been asked to
convey the following.
… it is
permissible to use on headstones quotations from the Bahá’í Writings as well as
the name of the Author of the quotation.
That would include the name of Bahá’u’lláh at the end of quotations from
His Writings.
(From a letter
dated 3 July 2019 written on behalf of the Universal House of Justice
to an individual believer) [79]
As to your
question about Bahá’í burials for stillborn infants and miscarriages, according
to the Writings of Bahá’u’lláh the formal prayer for the dead has been revealed
only for adults. The friends are,
of course, free to recite other prayers at funerals for children, whether they
died before or after birth.
(From a letter
dated 30 July 1971 written by the Universal House of Justice to a National
Spiritual Assembly) [80]
… the
Universal House of Justice has instructed us to convey the following
explanation concerning your question regarding the use of the Prayer for the
Dead for children.
The statement
in the American Prayer Book is correct and is based on the section of
“Questions and Answers”, which is an annexe to the Kitáb-i-Aqdas, quoted below:
“Question: Is the burial ring decreed in the Aqdas
only for adults or is it for minors as well?
“Answer: It is only for adults and the Prayer for
the Dead is likewise only for adults.”
As stated in
“A Synopsis and Codification of the Kitáb-i-Aqdas”, the Prayer for the Dead is
an obligatory one, and in it the following supplication is made:
“Deal with him,
O Thou Who forgivest the sins of men and concealest their faults, as beseemeth
the heaven of Thy bounty and the ocean of Thy grace.”
However, regarding children, as you know, in “Some Answered Questions”
‘Abdu’l-Bahá has explained that children “are under the shadow of the favor of
God; and as they have not committed any sin and are not soiled with the
impurities of the world of nature, they are the centers of the manifestation of
bounty, and the Eye of Compassion will be turned upon them.”
(From a letter
dated 24 May 1984 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [81]
In response
to your letter … seeking confirmation of your understanding that the Prayer for
the Dead is recited only for believers over the age of 15, the Universal House
of Justice directs us to advise that this is correct.
(From a letter
dated 9 February 1986 written on behalf of the Universal House of Justice
to an individual believer) [82]
Your email
letter … concerning various aspects related to the burial and graves of the
foetus from a miscarriage or a stillbirth, has been received by the Universal
House of Justice, and we have been asked to convey to you the following.
As you are
aware, from a Bahá’í point of view, the soul is present from conception and
therefore the foetus, no matter how young, should be treated with respect. However, as there is no specific
guidance in the Writings concerning the disposition of the foetus, no hard and
fast rules need be followed, and details referring to its burial are left to
the discretion of the parents.
(From a letter
dated 22 October 2008 written on behalf of the Universal House of Justice
to a Local Spiritual Assembly) [83]
The Universal
House of Justice has received your email letter … requesting guidance on behalf
of … whose unborn baby, you state, has serious health problems that are likely
to cause him to be stillborn.…
The House of
Justice regretted to learn of the circumstances giving rise to this
question. While the feelings that
prompted this question are understood, Bahá’í law requires that burial occur
within an hour’s distance from the place of death. Should your cousin’s baby pass away
after birth, his body should not be transported for burial to a place which is
more than one hour’s journey from the place of his passing. However, if he is stillborn, as nothing
has been found in the Writings that addresses this matter, all the details of
the burial are left to the discretion of his parents.
(From a letter
dated 9 September 2019 written on behalf of the Universal House of Justice
to an individual believer) [84]
At the
present time there are no definite regulations for preparing Bahá’í cemeteries.
However, in a Tablet of the
Master’s, He emphasizes the need for the cemetery to have a beautiful outward
appearance and states that the graves should not be joined together but that
each one should have a flower bed around its four sides. He also indicates that it would be
pleasing if a pool were located in the center of the cemetery and beautiful
trees were planted around it as well as around the cemetery itself.
(From a letter
dated 20 February 1978 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [85]
… in countries … where there are large numbers of believers scattered in
small communities, the House of Justice appreciates that the friends
undoubtedly feel the need to have a Bahá’í cemetery. It understands that many governments are
willing to provide land for cemeteries, and there is no objection to Bahá’í
institutions accepting grants of land for this purpose. It is suggested that as a first step you
should approach government authorities about your needs. If the government is unable to assist you
in setting aside such lands, you should investigate whether it is permissible
to bury on private property and whether privately-owned property of Bahá’ís
might be available for this purpose. Should this be so, you could then endeavour
to find out what can be done locally; that is, whether any of the friends are
willing to donate a piece of land or, in the alternative, how much the friends
are able to contribute toward the purchase of a suitable piece of land.…
(From a letter
dated 24 November 1983 written on behalf of the Universal House of
Justice to a National Spiritual Assembly) [86]
It would not
be right to refuse to bury in a Bahá’í cemetery one who has lost his voting
rights. Furthermore, it is quite
possible that non-Bahá’í relatives of believers or others may be permitted to
be buried in a Bahá’í cemetery.
However, a deciding factor could be whether the area of land chosen for
use as a Bahá’í cemetery would be large enough to permit burial of
non-Bahá’ís. It is suggested that
no hard and fast rules be adopted, but that each case be considered on its own
merits.
(From a letter
dated 12 July 1984 written on behalf of the Universal House
of Justice to a National Spiritual Assembly) [87]
The Universal
House of Justice was most interested to learn from your email … that there is a
possibility of the allocation of a portion of the … cemetery to the Local
Spiritual Assembly of … to serve as a Bahá’í cemetery.…
…
… Naturally,
the Bahá’í cemetery should be maintained in a neat and beautiful
condition. Since a Bahá’í cemetery
is the property of the Bahá’í community, funds for the purchase of the land
should be the responsibility of the institutions of the Faith. Some of the believers may wish to
purchase a plot or plots. Others
may wish to make earmarked contributions for the project. However, the House of Justice feels that
no Bahá’í should be denied the use of such a facility because he cannot afford
to pay the full cost of a plot and its maintenance. General appeals may be made to the
friends for contributions to a fund for the upkeep of the cemetery, but it
would not be proper to solicit funds for this purpose from the families of
those buried in the cemetery, whether Bahá’ís or non-Bahá’ís.
(From a letter
dated 24 November 1992 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [88]
The Universal
House of Justice has received your email … seeking guidance regarding the
advisability of reserving family vaults in the Bahá’í cemetery.
The House of
Justice has not legislated upon this question, nor does it wish to legislate
upon such details of burial at this time.
However, Spiritual Assemblies may wish to formulate specific guidelines
for Bahá’í cemeteries, and owing to the potentially far-reaching effect any
decision on this matter might have, you may wish to request the advice of your
National Spiritual Assembly.
(From a letter
dated 14 January 2002 written on behalf of the Universal House of Justice
to a Local Spiritual Assembly) [89]
Your email
letter … asking how to determine the direction of the Qiblih in relation to
both obligatory prayer and the orientation of graves in a Bahá’í cemetery has
been received by the Universal House of Justice, which has instructed us to
reply as follows.
The following
notes prepared for the House of Justice by an ad hoc committee describe how to
ascertain the direction of the Qiblih from various points on the earth for the
purpose of prayer. Although the
requirement for graves to be oriented towards the Qiblih is not binding in the
West at this time, if feasible, these same notes may be used for this purpose
as well. It may be of additional
interest for you to know that the orientation of the Maͯsh̲riqu’l-Aͯdh̲kár
follows the same principle.
The direction of
the Qiblih from a given location on earth may be set along the shorter arc of a
great circle that passes through Bahjí and the point concerned. A great circle in this context is one
whose plane bisects the earth (e.g., the equator and longitudinal
meridians). Bahjí is located at
approximately 35 degrees east longitude and 33 degrees north latitude.
(From a letter
dated 27 June 2011 written on behalf of the Universal House of Justice
to an individual believer) [90]
… in considering the layout of the new cemetery, you should bear in mind
that, eventually, Bahá’ís will be buried facing the Qiblih of the Bahá’í
world. Therefore, it would be
desirable to align any future graves in such a way that the feet of the bodies
will point towards Bahjí.
(From a letter dated 10 June 2013 written on behalf of the Universal
House of Justice to a National Spiritual Assembly) [91]
Your letter … was received, asking about the
holding of memorial services at regular intervals for as long as two to three
years.…
As you know,
the offering of prayers on behalf of the departed, whether Bahá’í or non-Bahá’í,
is encouraged in our teachings, as such prayers are conducive to the progress
of their souls in the world beyond.
As to the holding of memorial gatherings at regular intervals,
there is nothing in the teachings specifically prohibiting such
gatherings, but we find general guidelines in the letters of the beloved
Guardian, in which he warns the believers against adhering to the rites and
customs of past systems and of former religions, and instead urges them to show
forth the Bahá’í way of life and demonstrate the independent character of the
teachings of the Faith.
Advertising
memorial gatherings by the family is entirely a personal matter for the family
to decide. It is left to the
discretion of your National Spiritual Assembly whether Local Spiritual
Assemblies may permit the use of their Bahá’í Centres for such gatherings.
(From a letter
dated 24 May 1974 written by the Universal House of Justice to a National
Spiritual Assembly) [92]
In deciding
whether or not to hold a memorial service for a prominent believer, the
National Spiritual Assembly will have to use the utmost wisdom and
discretion. Such actions can
establish precedents and you will necessarily have to be selective.
Beyond this,
provided the general rules governing the nature of services in the Mashriqu’l-Adhkár
are observed, there is no objection to your Assembly’s permitting the use of
the auditorium for special prayer meetings by visiting groups at times when no
general service is scheduled, and such meetings could include memorial services
for departed souls, whether Bahá’í or non-Bahá’í. However, in some religions it is
customary to hold memorial services for the departed at a specific time after
the death—for example, in Islám it is forty days after the passing. The Guardian has stated that such
practices have nothing to do with the Faith, the friends should be quite clear
on this matter, and should preferably discontinue the practice. Therefore, in all such things the
National Spiritual Assembly should be careful to ensure that no set
practices or forms arise.
(From a letter
dated 24 November 1976 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [93]
The Universal
House of Justice has received your email letter … requesting guidance as to the
appropriateness of naming a building or hall in memory of a deceased believer.…
In keeping
with a principle established by the beloved Guardian, the House of Justice
ordinarily advises against naming a building such as a Ḥaẓíratu’l-Quds, which
is an institution of the Faith, after a person, even if that person is or was a
distinguished Bahá’í who has nobly served the Cause. However, there is no objection in some cases
to naming a particular room such as a meeting hall, library or other designated
area in the name of such a believer as an alternative way of honouring his or
her memory. Also, it is quite
acceptable and is a common practice throughout the world to name a Bahá’í
educational facility or training institute after a much-loved and highly
regarded believer who has passed away.
In such
matters a National Assembly has to exercise wise discretion. The House of Justice wants to avoid the
emergence within the Bahá’í community of the practice that has been common in other
religions whereby people of financial means contribute substantial sums of
money for the erection of buildings with the understanding or on condition that
the building would be named after a departed loved one. The friends should give freely in
support of projects for the construction of facilities to be used for the good
of the community without personal interests being attached to their donations and
the institutions of the Faith should be left free, in certain circumstances, to
name such facilities after souls who are deserving of the honour independent of
financial considerations.
(From a letter
dated 11 March 2012 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [94]
With regard to Bahá’ís attending a gathering for the purpose of what you
refer to as celebrating a person’s life, in principle, there would of course be
nothing to prevent the friends from taking part in meetings held to say prayers
for the progress of the soul of a deceased person and to share accounts of his
or her life and services.
(From a letter
dated 7 June 2018 written on behalf of the Universal House of Justice
to an individual believer) [95]
As the beloved
Guardian’s secretary wrote on his behalf, “The spirit has no more connection
with the body after it departs, but, as the body was once the temple of the
spirit, we Bahá’ís are taught that it must be treated with respect.” These words show why, in principle, it
is preferable not to disturb the remains of the deceased once they have been
interred.
(From a letter
dated 5 February 2014 written on behalf of the Universal House of Justice
to an individual believer) [96]
The Universal
House of Justice has received your email letter … regarding a situation in
which the lease of a deceased believer’s burial plot will soon expire and the
family cannot afford to transfer her remains to another site. We have been asked to convey the
following.
Regarding exhumation
and reburial, generally speaking, it is preferable not to disturb the remains
of the deceased once they have been interred. However, when circumstances demand or if
it is required by civil law, it is permitted in Bahá’í law to exhume and
reinter mortal remains, keeping in mind that the friends should do everything
possible to ensure that the remains are not removed more than one hour’s
journey from the place of death and that the spirit of Bahá’u’lláh’s law for
burial to take place near the place of death is observed. Whenever the problem of the obliteration
of a grave or the incineration of remains arises, it is left to individual
families to take whatever action they feel is within their means. In cases where there are no family
members or the family cannot afford to cover the expenses associated with
extending the lease of a burial plot or transferring the remains, it would not
be feasible for the Bahá’í community to incur such costs, although there may be
special circumstances that would require it to do so.
In places where land is scarce and it is
the common practice to lease burial plots for limited periods of time, the only
solution may be to acquire land for a Bahá’í cemetery.… Even if making provision for such
cemeteries may not currently be financially feasible, it is a course of action
that many Local and National Spiritual Assemblies will have to take in the
future and that will then make it possible to exhume and reinter the remains of
the believers as the need arises.
For now, it is left to the friends and their families to do the best
they can with the resources available to them and within the circumstances
presented by their society.
(From a letter
dated 10 March 2019 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [97]
The Universal
House of Justice has received your email letter … forwarding a number of
questions from your property committee pertaining to the exhumation and
reburial of the dead. We have been
asked to convey the following.
It is
understood that you are considering the possibility of transferring the remains
of some believers to a new site as there is concern that the current burial
area is becoming polluted.
Generally speaking, it is preferable not to disturb the remains of the
deceased once they have been interred.
However, when circumstances demand, such as when required by civil law,
it is permitted in Bahá’í law to exhume and reinter mortal remains. Whether the present situation
necessitates that the remains be transferred to a new cemetery site is left to
your judgement, considering the circumstances in light of the principles
outlined above and taking into account the views of the family members of the
deceased as to the exhumation and reburial.
Exhumation
and reburial, when necessary, should be undertaken with minimal disturbance to
the body and in a manner which shows respect. Bahá’í law does not rule out
transferring the mortal remains into a new or smaller casket. However, the remains should not be
reshrouded nor should the Prayer for the Dead be recited again, though, of
course, there would be no objection to other prayers being offered on the
occasion.
(From a letter
dated 14 November 2019 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [98]
He feels
that, in view of what ‘Abdu’l-Bahá has said against cremation, the believers
should be strongly urged, as an act of faith, to make provisions against their
remains being cremated. Bahá’u’lláh
has laid down as a law, in the Aqdas, the manner of Bahá’í burial, and it is
so beautiful, befitting and dignified, that no believer should deprive himself
of it.
(From a letter
dated 7 July 1947 written on behalf of Shoghi Effendi to a National Spiritual
Assembly) [99]
Concerning
your question about cremation, the Bahá’í law stipulates burial. The instructions of Bahá’u’lláh
contained in His Most Holy Book make this law clear. Shoghi Effendi, in a letter written on
his behalf to an individual believer in 1955, comments that ‘Abdu’l-Bahá “…
also explained that burial is natural and should be followed.” The explanation of the Master referred
to by Shoghi Effendi is found in Tablets revealed by Him. One of those was published in Star of
the West, Volume XI, No. 19, page 317, from which we quote:
Thy letter has been received.
Due to scarcity of time, I write the answer briefly: The body of man, which has been formed
gradually, must similarly be decomposed gradually. This is according to the real and
natural order and Divine Law. If it
had been better for it to be burned after death, in its very creation it would
have been so planned that the body would automatically become ignited after
death, be consumed and turned into ashes.
But the divine order formulated by the heavenly ordinance is that after
death this body shall be transferred from one stage to another different from
the preceding one, so that according to the relations which exist in the world,
it may gradually combine and mix with other elements, thus going through stages
until it arrives in the vegetable kingdom, there turning into plants and
flowers, developing into trees of the highest paradise, becoming perfumed and
attaining the beauty of color.
Cremation suppresses it speedily from attainment to these
transformations, the elements becoming so quickly decomposed that
transformation to these various stages is checked.
When we
realize that our physical bodies actually are composed of elements placed in
the earth by their Creator, and which through the orderly processes of His Law
are continually being used in the formation of beings, we can better understand
the necessity for our physical bodies to be subjected to the gradual process of
decomposition. As at the time of
death, the real and eternal self of man, his soul, abandons its physical
garment to soar in the realms of God, we may compare the body to a vehicle
which has been used for the journey through earthly life and is no longer
needed once the destination has been reached.
(From a letter
dated 6 June 1971 written by the Universal House of Justice to an individual
believer) [100]
Obviously a Spiritual Assembly cannot itself
arrange for the cremation of the remains of a Bahá’í even if it was
that person’s wish that his body be disposed of in this way. Bahá’í relatives, likewise, are under
the obligation of obeying the Bahá’í law and must not agree to the cremation of
a Bahá’í. Where non-Bahá’í
relatives of the deceased Bahá’í have charge of the body and are proposing to
cremate the remains, the responsible Spiritual Assembly should do all it can to
explain the Bahá’í attitude to the relatives in an effort to prevent the
cremation. If these efforts fail,
the Assembly can have nothing officially to do with the cremation of the body;
the believers, however, are free to do as they wish about attending the funeral
and the cremation and they may certainly offer a prayer for the progress of the
soul of the deceased. The Assembly
could, if it seemed appropriate, arrange a meeting at a time other than the
funeral, at which the Prayer for the Dead could be said on behalf of the
deceased.
…
… if a Bahá’í makes a provision in his will that is
contrary to Bahá’í law, that provision is null and void in Bahá’í law, and
neither the Bahá’í relatives nor the Spiritual Assembly are permitted to fulfil
it. Thus, if a Bahá’í states in his
will that his remains are to be cremated he should, nevertheless, be buried in
accordance with Bahá’í law unless there is some element of the civil law that
would prevent such an occurrence—in which case the civil law would have to be
followed, but the Assembly, as indicated above, could take no part in it. If the remains are under the control of
non-Bahá’í relatives, the principles explained in [the] paragraph … above
apply.
(From a letter
dated 9 December 1984 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [101]
The House of
Justice sympathizes with you in the difficulty you are experiencing in
modifying your views about cremation to conform to the Bahá’í teachings. It is a clearly stated principle of the Bahá’í
Faith that the laws and teachings revealed by the Manifestation of God must not
be weighed according to the standards and sciences current amongst men. Once the investigation of truth has led
to the recognition of the Manifestation of God, a believer is expected to
accept the statements of the Manifestation as being divine truth, even if the
reason for these statements is not entirely clear. Through prayer, meditation and diligent
study of the Bahá’í writings, together with the passage of time, one gradually
comes to understand more deeply the truths brought by Bahá’u’lláh in His
Revelation.…
… it is
evident that Bahá’í law calls for burial, rather than cremation. Although this law differs markedly from
the aspects of Hindu philosophy referred to in your letter, it should be
remembered that one of the purposes of the coming of Bahá’u’lláh is to clarify
misconceptions about religious and philosophic issues, and provide
authoritative guidance on matters which were hitherto the subject of
speculation and conjecture.
(From a letter
dated 25 November 1987 written on behalf of the Universal House of Justice
to an individual believer) [102]
… burial is natural, inasmuch as the human body was formed
gradually. However, in emergencies,
such as the spread of plague and cholera, ‘Abdu’l-Bahá has advised that
cremation is permissible.…
(From a message
dated 29 January 1998 written on behalf of the Universal House of Justice
to an individual believer) [103]
The Universal
House of Justice has received your email letter … in which you describe a new
method being used … for disposing of the body of the deceased, and it has asked
us to respond as follows.
The House of
Justice agrees with your assessment that this process of freezing the body and
subsequently shattering the remains into powder form is not in conformity with Bahá’í
law.
(From a letter
dated 10 October 2006 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [104]
Individuals
are free to donate their bodies to medical science. They should request that when the
use of the body for this purpose concludes the remains not be cremated but, if feasible,
interred within an hour’s journey of the place of death or from the location
where they are at the end of the medical process. It will be up to the prospective
recipient medical institution to decide whether or not to accept such
conditions, but if the institution is unable to honor the above conditions, it
would still be permissible to donate one’s body if a believer chooses to do so.
The friends
are encouraged to discuss these matters with their families in order to ensure
that their wishes regarding the disposition of their remains are carried out.
(From a letter
dated 21 December 2014 written on behalf of the Universal House of Justice
to an individual believer) [105]
The prohibition against cremation is not an arbitrary law pertaining to
burial, but rather an aspect of Bahá’u’lláh’s guidance to His followers about
how to respectfully inter the deceased.
By choosing cremation, one deprives oneself of the blessings of
obedience to Bahá’u’lláh’s laws.
(From a letter
dated 2 December 2018 written on behalf of the Universal House of Justice
to an individual believer) [106]
When a Bahá’í in a community has passed away, for whatever cause, the
Local Spiritual Assembly, or the National Spiritual Assembly, as the case may
be, does have a responsibility to provide for a proper burial which cannot
otherwise be provided for either by the family or by insurance.
(From a letter
dated 17 August 1969 written by the Universal House of Justice to a National
Spiritual Assembly) [107]
As to wearing
black clothes for mourning, that is answered in passages from two hitherto
untranslated letters written on behalf of the Guardian to individual believers
in the East regarding this question:
“It is not
permissible to imitate others, but it is permitted to wear black clothes, and
the friends should be left free in such matters.” (This was written in reply to the
question whether on the day of the Ascension of Bahá’u’lláh and of the Báb’s
martyrdom the friends should wear black clothes.)
“All the friends
should follow what is explicitly recorded in the texts. Whatever is not recorded should be
referred in these days to the National Spiritual Assemblies. In these days the friends should, as
much as possible, demonstrate through their deeds the independence of the Holy
Faith of God, and its freedom from the customs, rituals and practices of a
discredited and abrogated past.” (This
was written in reply to a question regarding wearing black clothes for
mourning, and visiting graves on the ninth day, and delaying the burial of the
dead.)
(From a letter
dated 7 May 1979 written on behalf of the Universal House of Justice
to a Bahá’í family) [108]
Mr. …’s
second question asks whether an individual in a state of coma, whose brain is
dead, but whose respiratory and circulatory functions are still artificially
and temporarily maintained, is considered dead. The Universal House of Justice has made
no rulings on the criteria which are to be followed in deciding when a person
is to be considered dead, and therefore, at present time, as far as the Bahá’ís
are concerned, this is a question that is left to the judgement of the
appropriate medical and legal authorities.
(From a letter
dated 19 June 1986 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [109]
… a person is permitted to leave his body for scientific research, which would
inevitably result in a longer period between death and ultimate burial.…
(From a letter
dated 4 January 1994 written on behalf of the Universal House of Justice
to an individual believer) [110]
In instances
where non-Bahá’í relatives are arranging funeral services, there may be
interference in carrying out the written will of the deceased which clearly
stipulates that Bahá’í burial laws are to be followed. If this should occur, no legal action should
be taken. However, the importance
of adhering to the last wishes of the deceased should be brought to the
attention of the non-Bahá’í relatives, and the Assembly should endeavour to
convey to them the moral obligation which this entails, but should not insist
if the family refuses to comply.
(From a message
dated 4 May 1994 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [111]
The Universal
House of Justice has decided that at this time disregard of the law on burial
does not call for deprivation of administrative rights.
(From a letter
dated 29 October 1996 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [112]
The Universal
House of Justice has considered your request for guidance in your email …
concerning the suitability of a Bahá’í becoming a director of a funeral home
which renders services such as cremation and extensive embalming which are
contrary to Bahá’í law.
We have been
asked to convey that there is no prohibition, as you are well aware, in the
Writings against a believer becoming a funeral director, and at this time the
House of Justice does not wish to legislate on this matter. There may be circumstances in a
believer’s life which may have to be considered by him or her in arriving at a
decision, and in the last analysis the matter should be left to the believer’s
discretion.
(From a letter
dated 10 June 2001 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [113]
The House of
Justice sympathizes with your concern over the situation in which some local
believers, holding important positions in the Faith and familiar with the
requirements of the law regarding Bahá’í burial, follow traditional practices
which require burial in specific locations that are often at a distance greater
than one hour’s journey from the place of death. It may be helpful to bear in mind that
weaning indigenous believers away from prevailing tribal customs is a gradual
process, which requires the greatest patience and understanding in the education
of believers and also perseverance on the part of the affected friends as they
resolutely strive to conform to Bahá’í standards. Similarly, great forbearance must be
exercised by international pioneers, who should not pretend that any group of
believers is perfect. As indicated
in a letter dated 27 February 1943 written on behalf of the Guardian to an
individual believer, “The greater the patience, the loving understanding and
the forbearance the believers show towards each other and their shortcomings,
the greater will be the progress of the whole Bahá’í Community at large”.…
…
As you may
know, the Bahá’í institutions have the responsibility to uphold the authority
of Bahá’í law and to educate the believers in the laws and principles of the Faith. In this connection, you might consider
consulting with an Auxiliary Board member or your Local Spiritual Assembly as
to how to wisely foster increased adherence to the laws you have mentioned.
(From a letter
dated 22 February 2005 written on behalf of the Universal House of Justice
to an individual believer) [114]
The House of
Justice appreciates the desire of … to be of service to the friends. However, a crucial consideration is to
protect the Bahá’í community from succumbing to forms of commercialism that are
commonplace and which have left their mark on religious practice in the wider
society. The House of Justice finds
no justification for marketing a Bahá’í burial kit. Rather, Local Assemblies should be
encouraged to take the necessary steps in order to be fully prepared to assist
believers with funeral arrangements, especially in tragic circumstances that
arise unexpectedly.
(From a letter
dated 12 April 2010 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [115]
The House of
Justice has indicated that the Bahá’í community should not succumb to forms of
commercialism that are commonplace and which have left their mark on religious
practice in the wider society. At
the same time, Bahá’í institutions and individual Bahá’ís should not attempt to
impose unwarranted uniformity on burial and funeral practices.
(From a letter
dated 5 September 2017 written on behalf of the Universal House of Justice
to an individual believer) [116]
The Universal
House of Justice has received your email letter … in which you ask several questions
pertaining to Bahá’í burial law. It
is understood that these queries have arisen in connection with your not
currently having the means to pay for the expenses of burial. We have been asked to convey the
following.
The House of
Justice warmly acknowledges your concern.
It encourages you to consult with your Local Spiritual Assembly to
explore how financial arrangements can be made so that following your passing
your remains can be buried according to Bahá’í law. If a Bahá’í is unable to provide for his
or her own burial, it is the duty of the institutions of the Cause to offer
financial help to provide burial according to Bahá’í law.
…
You also ask
whether Bahá’í law requires “an eternal burial plot”. Although, in principle, it is preferable
not to disturb the remains of the deceased once they have been interred, there
is nothing in the Kitáb-i-Aqdas about a burial plot being maintained
eternally. Indeed, ‘Abdu’l-Bahá has
stated that as the human body has been formed gradually, it must similarly be
decomposed gradually.
(From a letter
dated 31 December 2018 written on behalf of the Universal House of Justice
to an individual believer) [117]
Your email
letter …, seeking guidance concerning the application of Bahá’í law in places
where wintertime burials may not be available, has been received by the
Universal House of Justice.
Specifically, you describe how in northern climes where the ground is
frozen in the winter, burial of the deceased may be delayed for an extensive
period of time until the ground thaws.
You ask what permissible options there may be for Bahá’ís who are faced
with this situation ….
Your care in
seeking clarification on this subject is acknowledged. As you are aware, the Kitáb-i-Aqdas
provides that it is forbidden to transport the body of the deceased “a greater
distance than one hour’s journey” from the place of death. Moreover, in “Questions and Answers” of
the Kitáb-i-Aqdas, Bahá’u’lláh stated:
“The sooner the burial taketh place …, the more fitting and acceptable
will it be.” As to the timing of
the recital of the Prayer for the Dead, it should precede interment.
When a Bahá’í
passes away in the situation you have described, fellow believers should, in
the first instance, endeavor to find a way to observe the burial laws of the
Faith. For example, they could
investigate whether there may be any cemeteries that can be reached within one
hour from the civil limits of the city in which the believer passed away—by
whatever form of conveyance chosen—that do offer winter burials, or which may
be willing to make special provisions to accommodate a winter burial. However, if no such solution is
feasible, the believers will have to do their best to keep the journey as short
as possible. Also, there is no
prohibition in Bahá’í law against the use of vaults above the level of the
ground, which suggests another solution that is consistent with the laws of the
Faith. The friends should turn to
their National Spiritual Assembly if there are questions that cannot be resolved
by reference to the points shared in this letter, providing it with the full
particulars. This would include
questions pertaining to embalmment.
Depending upon the facts, the Assembly may offer guidance about how to
resolve the matter. However, it is
recognized that there could be unusual or novel circumstances that are not
easily resolved; in that case, the National Assembly would, naturally, turn to
the House of Justice for assistance in identifying an acceptable solution.
(From a letter
dated 19 December 2019 written on behalf of the Universal House of Justice
to an individual believer) [118]