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Bahá'í Writings
Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this beareth witness that which the Pen of Revelation hath revealed. Meditate upon this, O men of insight!
(Bahá'u'lláh, The Kitáb-i-Aqdas, p. 21, paragraph 5)
It is inadmissible that man, who hath been endowed with reason, should consume that which stealeth it away. Nay, rather it behoveth him to comport himself in a manner worthy of the human station, and not in accordance with the misdeeds of every heedless and wavering soul.
(Bahá'u'lláh, The Kitáb-i-Aqdas, p. 62, paragraph 119)
144. It is inadmissible that man, who hath been endowed with reason, should consume that which stealeth it away. ¶119
There are many references in the Bahá’í Writings which prohibit the use of wine and other intoxicating drinks and which describe the deleterious effect of such intoxicants on the individual. In one of His Tablets, Bahá’u’lláh states:
Beware lest ye exchange the Wine of God for your own wine, for it will stupefy your minds, and turn your faces away from the Countenance of God, the All-Glorious, the Peerless, the Inaccessible. Approach it not, for it hath been forbidden unto you by the behest of God, the Exalted, the Almighty.
‘Abdu’l-Bahá explains that the Aqdas prohibits “both light and strong drinks”, and He states that the reason for prohibiting the use of alcoholic drinks is because “alcohol leadeth the mind astray and causeth the weakening of the body”.
Shoghi Effendi, in letters written on his behalf, states that this prohibition includes not only the consumption of wine but of “everything that deranges the mind”, and he clarifies that the use of alcohol is permitted only when it constitutes part of a medical treatment which is implemented “under the advice of a competent and conscientious physician, who may have to prescribe it for the cure of some special ailment”.
(Bahá'u'lláh, The Kitab-i-Aqdas, Notes, pp. 226-227)
O Son of Dust! Turn not away thine eyes from the matchless wine of the immortal Beloved, and open them not to foul and mortal dregs. Take from the hands of the divine Cup-bearer the chalice of immortal life, that all wisdom may be thine, and that thou mayest hearken unto the mystic voice calling from the realm of the invisible. Cry aloud, ye that are of low aim! Wherefore have ye turned away from My holy and immortal wine unto evanescent water?
(Bahá'u'lláh, The Hidden Words, Persian No. 62)
“Drink ye, O handmaidens of God,” Bahá'u'lláh Himself has affirmed, “the Mystic Wine from the cup of My words. Cast away, then, from you that which your minds abhor, for it hath been forbidden unto you in His Tablets and His Scriptures. Beware lest ye barter away the River that is life indeed for that which the souls of the pure-hearted detest. Become ye intoxicated with the wine of the love of God, and not with that which deadeneth your minds, O ye that adore Him! Verily, it hath been forbidden unto every believer, whether man or woman. Thus hath the sun of My commandment shone forth above the horizon of My utterance, that the handmaidens that believer in Me may be illumined.”
(Bahá’u’lláh, cited by Shoghi Effendi, The Advent of Divine Justice, p. 33)
Fear ye God, O people of the earth, and think not that the wine We have mentioned in Our Tablets is the wine which men drink, and which causeth their intelligence to pass away, their human nature to be perverted, their light to be changed, and their purity to be soiled. Our intention is indeed that wine which intensifieth man’s love for God, for His Chosen Ones and for His loves ones, and igniteth in the hearts the fire of God and love for Him, and glorification and praise of Him. So potent is this wine that a drop thereof will attract him who drinketh it to the Court of His sanctity and nearness, and will enable him to attain the presence of God, the King, the Glorious, the Most Beauteous. It is a wine that blotteth out from the hearts of the true lovers all suggestions of limitation, establisheth the truth of the signs of His oneness and divine unity, and leadeth them to the Tabernacle of the Well-Beloved, in the presence of God, the Sovereign Lord, the Self-Subsisting, the All-Forgiving, the All-Generous. We meant by this Wine, the River of God, and His favour, the fountain of His living waters, and the Mystic Wine and its divine grace. Even as it was revealed in the Qur’án, if ye are of those who understand. He said, and how true is His utterance: ‘A wine delectable to those who drink it.’ And he had no purpose in this but the wine we have mentioned to you, O people of certitude!
Beware lest ye exchange the Wine of God for your own wine, for it will stupefy your minds, and turn your faces away from the Countenance of God, the All-Glorious, the Peerless, the Inaccessible. Approach it not, for it hath been forbidden unto you by the behest of God, the Exalted, the Almighty.
(Bahá'u'lláh, Prohibition of Intoxicating Drinks, p. 3)
The Mystic Wine of the One True God hath a different intoxication and imparteth another exhilaration. The one diminisheth the intelligence of man, the other increaseth it. The one leadeth to perdition, the other bestoweth life.
(Bahá'u'lláh, Prohibition of Intoxicating Drinks, p. 4)
Regarding the use of liquor: According to the text of the Book of Aqdas, both light and strong drinks are prohibited. The reason for this prohibition is that alcohol leadeth the mind astray and causeth the weakening of the body. If alcohol were beneficial, it would have been brought into the world by the Divine creation and not by the effort of man. Whatever is beneficial for man existeth in creation. Now it hath been proved and is established medically and scientifically that liquor is harmful.
As to the meaning of that which is written in the Tablets: ‘I have chosen for thee whatsoever is in the heaven and the earth’, this signifieth those things which are in accordance with the Divine purpose and not the things which are harmful. For instance, one of the existing things is poison. Can we say that poison must be used as it hath been created by God? Nevertheless, intoxicating liquor, if prescribed by a physician for the patient and if its use is absolutely necessary, then it is permissible.
In brief, I hope that thou mayest become inebriated with the wine of the love of God, find eternal bliss and receive inexhaustible joy and happiness. All wine hath depression as an after effect, except the wine of the Love of God.
(From a Tablet of 'Abdu'l-Bahá to an individual believer, translated from the Persian: Lights of Guidance, p. 350, #1171)
“The drinking of wine,” writes 'Abdu'l-Bahá, “is, according to the text of the Most Holy Book, forbidden; for it is the cause of chronic diseases, weakeneth the nerves, and consumeth the mind.”
('Abdu'l-Bahá, cited by Shoghi Effendi, The Advent of Divine Justice, p. 33)
Intellect and the faculty of comprehension are God’s gifts whereby man is distinguished from other animals. Will a wise man want to lose this Light in the darkness of intoxication? No by God! This will not satisfy him! He will, rather, do that which will develop his powers of intelligence and understanding, and not increase his negligence, heedlessness and decline. This is an explicit text in the Perspecuous Book, wherein God hath set forth every goodly virtue, and exposed every reprehensible act.
('Abdu'l-Bahá, Prohibition of Intoxicating Drinks, p. 5)
You had asked in connection with the subject of prohibition. Of course in every country one must take into consideration the exact conditions as to whether by force of legislation people can be stopped from drinking, but as a principle the Bahá’í Teachings are quite against drinking intoxicating liquors and from the Bahá’í point of view every thing that helps to stop drinking is welcomed.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 30 December 1925, Messages to the Antipodes, p. 37)
With regard to your first question on alcohol and drinking, Bahá’u’lláh, fully aware of the great misery that it brings about, prohibits it as He expressly states that everything that takes away the mind, or in other words makes one drunk, is forbidden.
(From a letter written on behalf of Shoghi Effendi to an individual believer, February 15, 1926; Lights of Guidance, p. 350, #1172.)
With regard to the question you have raised in connection with the sale of alcoholic liquors by the friends: he wishes me to inform you that dealings with such liquors, in any form, is highly discouraged in the Cause. The believers should, therefore, consider it their spiritual obligation to refrain from undertaking any business enterprise that would involve them in the traffic of alcoholic drinks.
(From a letter written on behalf of Shoghi Effendi to a National Spiritual Assembly, 6 November 1935, Prohibition of Intoxicating Drinks, p. 5)
Concerning your question with regard to the use of alcohol for rubbing: the believers can make any use of alcohol for any such treatments, provided they do not drink it, unless, of course, they are compelled to do so, under the advice of a competent and conscientious physician, who may have to prescribe it for the cure of some special ailment.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 25 July 1938; Prohibition of Intoxicating Drinks, p. 6)
With reference to your question whether those foods which have been flavoured with alcoholic liquors such as brandy, rum, etc., should be classified under the same category as the intoxicating drinks, and consequently be avoided by believers, the Guardian wishes all the friends to know that such food, or beverages, are strictly prohibited.
(From a letter written on behalf of the Guardian to an individual believer, 9 January 1939, Lights of Guidance, p. 351, #1175)
The reason Bahá'u'lláh forbad drinking alcoholic beverages is because it is bad for the health, more particularly for the mind. Of course you can point this out to Mr. … and Mr. …, and you can also pray that they will themselves feel the urge to give it up; but these are habits each individual should seek to surmount for his own good.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 17 February 1945, Prohibition of Intoxicating Drinks, p. 6)
The degree to which the use of alcohol has spread in the world today is truly alarming; it is a great evil, and we Bahá’ís can see clearly why Bahá’u’lláh prohibits its being taken at all.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 23 February 1946, Prohibition of Intoxicating Drinks, p. 6)
Any work that helps people to get over the terrible habit of drinking is excellent, and should be looked upon with sympathy and approval by the Bahá'ís. He thanks you for the A.A. pamphlet you enclosed and was pleased to see it.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 26 July 1946, Prohibition of Intoxicating Drinks, p. 6.)
He feels you should, in teaching, certainly not start with such a difficult point as abstinence from wine; but when the person wishes to join the Faith he must be told.”
(From a letter written on behalf of Shoghi Effendi to an individual believer, 7 March 1947, Prohibition of Intoxicating Drinks, p. 7)
Of course no Bahá'í should drink, and if he persists in it and refuses to make an effort to overcome it, the assembly must take action. But in these newly established centres one must be very patient lest the whole group go to pieces because of too strong or sudden action.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 19 July 1947, Prohibition of Intoxicating Drinks, p. 7)
People should not be encouraged to enter the Cause on false pretenses. They cannot continue drinking as Baha’is and they should be made to realize this gradually after they become believers, or rather registered members of the community. We cannot expect people to be fully aware and instructed believers before they are enrolled, but certain essentials they must have accepted sooner or later and be willing to make the effort to live up to.
(From a letter written on behalf of Shoghi Effendi to an individual believer, June 16, 1948, Lights of Guidance, p. 344, #1151)
When we realize that Bahá'u'lláh says adultery retards the progress of the soul in the afterlife – so grievous is it – and that drinking destroys the mind, and not to so much as approach it, we see how clear are our teachings in these subjects.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 30 September 1949, Messages to Canada, p. 121)
However, drinking is prohibited in the Book of Laws and, although the Guardian has not made this an immediate issue to be considered when people apply for membership, all Baha’is should not drink, and if they persist the Assembly should take action.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 7 August 1950, Prohibition of Intoxicating Drinks, p. 7)
From your letter it would be assumed that some of your believers feel that the law of the Aqdas regarding the use of intoxicating liquors is a personal one, and may be followed or not followed, as the individual desires. This is not correct. The law of the Aqdas regarding not using intoxicating liquors is binding on all Baha’is. The Guardian does feel, however, that with new Baha’is coming into the Faith, leniency should be exercised; but he feels that when a person is a Bahá'í for some time, his Bahá'í association and the spirit of the Teachings which he studies and endeavors to exemplify, will bring about a change in the character, and the individual will stop drinking. However, old and firm Baha’is must apply the law of the non-use of alcoholic beverages.
(From a letter written on behalf of Shoghi Effendi to an individual believer, 19 August 1952, Prohibition of Intoxicating Drinks, p. 7)
As regards the question of alcohol, the Guardian explained this to Mr. …, and he feels that his understanding of it is quite correct. The Assemblies must be wise and gentle in dealing with such cases, but at the same time must not tolerate a prolonged and flagrant disregard of the Bahá’í Teachings as regards alcohol.
(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the Bahá'ís of Canada, 26 June 1956, Messages to Canada, p. 241)
Under no circumstances should Bahá’ís drink. It is unambiguously forbidden in the Tablets of Bahá’u’lláh, that there is no excuse for them even touching it in the form of a toast, or in a burning plum pudding; in fact, in any way.
There is no reason why a Bahá'í may not serve some alcoholic refreshments to their guests, if they feel sincerely that this will further their teaching work. If they can obtain their objectives without doing so, it would be better; but we don’t want to give people the impression that we are peculiar in every way.
(From a letter written on behalf of the Guardian to a National Spiritual Assembly, 3 March 1957, Prohibition of Intoxicating Drinks, pp. 7-8)
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With regard to the problem of alcoholism, which is indeed a terrible scourge to mankind, it must never become a source of disunity among believers. Bahá’u’lláh’s principle, in case of sickness, is to consult the best physician you can, follow his advice, and pray. If therefore, you have consulted Alcoholics Anonymous, this should be your procedure. If, however, you are not satisfied with them, you are entirely free to consult someone else. But the same principle would apply. Do what the doctor (or expert) says, and pray.
(From a letter of the Universal House of Justice, 14 July 1963; Lights of Guidance, p. 353, #1180)
As to those believers who continue to drink, they should be lovingly exhorted, then firmly warned and eventually deprived of their voting rights. The number of times a person is exhorted and warned is a matter left to the discretion of each Local Spiritual Assembly, in consultation with the National Spiritual Assembly. The policy you adopt should not be one of removing the administrative rights of the believers in a bureaucratic and automatic way, as this would be unwise and unjust. Your Assembly as well as all Local Spiritual Assemblies should courageously and continuously remind the friends of their obligation in this respect, handle firmly all flagrant cases, and use such cases, in a way that by force of example, they exert their influence upon the other believers. It must be made clear to the Local Assemblies that they should be willing to cooperate with the believers affected by such drinking habits, when any such believer promises gradually and systematically to reduce his drinking with the objective in mind of entirely abandoning this habit.
(From a letter of the Universal House of Justice to the National Spiritual Assembly of South and West Africa, 12 November 1965; Lights of Guidance, p. 352-53, #1179)
There are certain scientific purposes for which alcohol may be used, but we believe a Bahá'í should not willingly submit himself to scientific experiments requiring him to drink alcoholic beverages.
(From a letter of the Universal House of Justice to an individual believer, 13 June 1966, Prohibition of Intoxicating Drinks, p. 8)
Alcohol should not be served at any reception, either at home or in a public place, at which you are host … We believe you should not use the term ‘cocktail party’. The designation of either ‘tea’ or ‘reception’ would be preferable.
(From a letter of the Universal House of Justice to an individual believer, 31 December 1967, Prohibition of Intoxicating Drinks, p. 8)
It is clear that on all occasions officially sponsored by Bahá'í Institutions or where the host is acting as a representative of the Cause alcohol should not be served. In private homes or in the course of business or professional activity it is left to the conscience of Baha’is themselves whether they serve alcoholic drinks to non-Baha’is but the obligation is very strong to observe the prohibition enjoined by Bahá'u'lláh .
(From a letter of the Universal House of Justice to an individual believer, 8 February 1968, Prohibition of Intoxicating Drinks, p. 8)
… no Bahá'í institution should serve alcoholic drinks under any circumstances, and we also feel that it would be inappropriate for a Bahá'í to serve such beverages at a function given by him.
(From a letter of the Universal House of Justice to an individual believer, 19 December 1968, Prohibition of Intoxicating Drinks, p. 8)
Although it is clear from the teachings that the use of alcohol is permitted if it is prescribed by a physician for treatment purposes, we have not been able to find any instructions which permit its use in the preparation of home remedies for common illnesses.
(From a letter of the Universal House of Justice to a National Spiritual Assembly, 21 December 1973; Lights of Guidance, p. 351, #1176)
As to question number 6 concerning the sale of alcohol by a believer, as you state, ‘Obviously he should cease to deal in the sale of alcohol in his shop’. However, as he is a new believer and was engaged in this business before becoming a Bahá'í, he should be given a reasonable opportunity to find another means whereby he can earn a living and should be given every assistance by the National Spiritual Assembly to do so. He should be treated with patience and understanding, especially if he is making efforts to dispose of his business and to seek other employment. However, if after a reasonable time has elapsed and no effort has been made to comply with the Bahá'í law, then, as a last resort, the Assembly would have no alternative but to suspend his administrative rights.
(From a letter of the Universal House of Justice to a National Spiritual Assembly, 13 March 1974, Prohibition of Intoxicating Drinks, p. 8)
You ask whether it is permissible for the friends to use cake flavours, such as vanilla, lemon and rum flavoured extracts, as such flavours have a certain percentage of alcohol in them, and whether Bahá’ís may work in factories manufacturing such extracts.
We have found no texts prohibiting the friends from using flavoured extracts in their food. This may be a matter for later legislation by the Universal House of Justice but for the time being the friends should be left free to do as they choose. The same principle applies to those who are employed in factories manufacturing such extracts.
(Letter from the Universal House of Justice to an individual believer, April 7, 1974; Lights of Guidance, p. 351, #1174)
Flagrant violation by members of the National Spiritual Assembly of the Bahá'í requirement to abstain from intoxicating drinks will certainly have a debilitating effect on the national community, and these violations should be forcefully resisted through frank consultation of the matter by the Counsellors with the National Spiritual Assembly, so that in addition to admonishments, stern warnings be given to the member or members concerned, and sanctions imposed, if disregard of Baha’is laws is continued.
(From a memorandum of the Universal House of Justice to the International Teaching Centre, 10 February 1975, Prohibition of Intoxicating Drinks, p. 8)
Such employments (Baha’is who are in the employment of non-Baha’is and whose employment involves the serving or selling of alcoholic beverages) cover a very wide range of degree of involvement, therefore it is left to the individual to decide whether or not he feels his employment violates the spirit of the Bahá'í law. In cases of doubt he can, of course, consult his Spiritual Assembly for advice …
We have found no explicit text or instruction of the beloved Guardian on such a situation (the sale of alcoholic beverages by a business in which a Bahá'í is a partner with non-Baha’is) and feel that it is one in which no hard and fast rules should be drawn at the present time …. We feel that this is matter which needs to be decided in each case in light of the spirit of the teachings and the circumstances of the case, and unless the situation is one which is endangering the good name of the Faith or is obviously a ruse on the part of a believer to evade Bahá'í law, it should be left to the conscience of the believer concerned who should, of course, be informed of the Bahá'í teachings concerning alcohol and should make every effort to dissociate himself from such an activity.
The above (paragraph) concerns Baha’is who are already in partnerships dealing in such matters. It is, however, obvious that a Bahá'í who is not in such a situation should not enter into it.
(From a memorandum of the Universal House of Justice to the International Teaching Centre, 15 January 1976, Prohibition of Intoxicating Drinks, p. 9)
The future christening of the child should present no problem, for the Bahá’í parent should have no objection to the baptism of his child if the Catholic mother wishes it. Similarly, the use of champagne upon that occasion is a matter which she is free to undertake, but of course the Bahá’ís would not partake of alcoholic beverages.
(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, 7 December 1977; Lights of Guidance, p. 353, #1182)
The House of Justice ... points out that, as far as advertising is concerned, the Bahá’í must use wisdom in deciding what is allowable and what is not. For example, while the issuing of an advertisement specifically for wines would seem to be inadmissible, there would be no objection to a Bahá’í advertising agent’s issuing an advertisement listing the prices of goods on sale at a supermarket even if wines and spirits are included on it. It is, thus, a matter of emphasis and wisdom. Primarily the House of Justice wishes the decision in such matters to be left to the judgement of the individual concerned, but where there is any doubt, or where the National Spiritual Assembly feels that the good name of the Faith is being injured, the Assembly should, of course, be consulted and could decide in specific instances.
In view of the requirements of his conscience in light of Bahá’í Law, a Bahá’í advertising agent might be well advised to include a clause in any contract he signs in which difficulties of this nature might arise, protecting his right to demur.
(From a letter written on behalf of the Universal House of Justice to an individual believer, December 20, 1977; Lights of Guidance, p. 353, #1181)
Concerning the questions you raise about (doing) illustrations for the wine company manual the House of Justice feels this is for you to decide.
(From a letter of the Universal House of Justice to an individual believer, 18 January 1978, Prohibition of Intoxicating Drinks, p. 11)
As to your questions concerning the serving of alcohol by Baha’is to their non-Bahá'í guests, the House of Justice feels that, because of the many differing circumstances relating to this subject, it does not wish to make any definite statements at the present time. It is obvious that Baha’is themselves must not drink alcohol and the rest, for the time being, must be left to their own consciences.
Concerning your inquiry about a Bahá'í keeping brandy in his home for emergency use on the advice of a doctor, the House of Justice feels there is no objection to this.
Concerning the questions you raise about (doing) illustrations for the wine company manual the House of Justice feels this is for you to decide.
(From a letter of the Universal House of Justice to a National Spiritual Assembly, 2 March 1978, Prohibition of Intoxicating Drinks, p. 11)
In the case of a believer who continues to take alcoholic drinks the Assembly should decide whether the offence is flagrant, and, if it is, should try to help him to understand the importance of obeying the Bahá'í law. If he does not respond he must be repeatedly warned and, if this is unsuccessful, he is subject to loss of his voting rights. In the case of an alcoholic who is trying to overcome his weakness the Assembly must show especial patience, and may have to suggest professional counselling and assistance. If the offence is not flagrant, the Assembly need take no action at all.
(From a letter of the Universal House of Justice to a National Spiritual Assembly, 26 September 1978, Prohibition of Intoxicating Drinks, p. 11)
The malign effects of the widespread use of alcoholic beverages upon almost every society in the world cannot but confirm every Bahá'í in the wisdom of Bahá'u'lláh in banning its use, thereby shielding faithful believers from a legion of difficulties ….
The Bahá'í community should feel free to call upon such agencies as Alcoholics Anonymous for assistance and upon public agencies who work with the problem, but must realize that the greatest healing of this social and individual disease is God’s Cause which in its fullness will eliminate the causes of alcoholism ….
(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, 8 August 1979)
In response to questions raised on the permissibility of serving alcoholic drinks in a number of different circumstances, the Universal House of Justice has formulated the following guidelines.
The fact that Bahá’ís themselves must not drink alcohol is abundantly clear and needs no comment here. With regard to the serving of alcohol to non-Bahá’ís:
1. No Bahá’í institution should serve alcohol to non-Bahá’ís under any circumstances.
2. If an individual Bahá’í entertaining an individual guest or a small group of guests as an official representative of the Bahá’í community, he should not serve alcohol in his own home, but must use his discretion whether or not to do so if the entertaining is taking place in a restaurant.
3. No Bahá’í should serve alcohol at any function or reception given by him, such as a wedding reception or a party to which a number of people are invited.
4. When a Bahá’í is privately entertaining a non-Bahá’í or a small group of guests in his own home, he must himself judge whether or not to serve alcohol. This will depend to a great degree on the customs of the country in which he is living, the individuals concerned, and the host’s relationship to his guests. Obviously it is better for the Bahá’í not to serve alcohol if possible, but against this he must weigh the probable reaction of the guest in the circumstances which prevail and in the particular situation. In some countries there would be no problem in failing to provide alcohol to a guest; in others it would be regarded as extremely peculiar and anti-social and would immediately raise a barrier to further contact. It is not desirable to make a major issue of the matter.
5. When such private entertaining of an individual or small group of non-Bahá’ís is taking place in a restaurant the same general principles as in point 4 above apply, except that in such a public place a failure to provide alcoholic drinks would be less easily understood than in a private home, and the Bahá’í must use his discretion accordingly.
6. Alcohol must not be served in a restaurant or other business which is wholly owned by Bahá’ís.
7. If a Bahá’í is employed by others in a job which involves the serving of alcohol, he is not obliged to change that employment. This is a matter left to each individual to decide in the light of his own conscience. Obviously such kinds of employment vary widely from bartending to serving in a grocery in which wine is retailed. If the job requires a great deal of involvement with the serving of alcohol it is better for the Bahá’í to obtain other employment if he can.
(Guidelines from the Universal House of Justice to an individual believer, 31 January 1982, The Serving of Alcohol Drinks by Bahá’ís and Bahá’í Institutions, Lights of Guidance, p. 349-50, #1177)
Concerning his comments about renting Bahá’í properties to non-Bahá’í organizations which may wish to bring alcoholic beverages onto the premises, we have been asked to say that when the National Spiritual Assembly of Iran asked the beloved Guardian about the sale of alcoholic drinks at Bahá’í owned premises and restaurants, his secretary, in a letter dated 6 November 1935, wrote on his behalf, “. . . he asked me to point out that this practice is highly improper and reprehensible and would be tantamount to encouraging acts that are forbidden in the Faith. It is indeed the conscientious duty of every true Bahá’í to abandon such practices. However, should a Bahá’í owner rent his property without himself taking any part whatever in the business, or giving aid to the tenant, then he would incur no responsibility. Nevertheless the landlord should resort to every possible means to rid his premises of the defilement of this degrading business: how far more injurious if he himself were engaged in such repugnant affairs.
Letter from the Universal House of Justice to a National Spiritual Assembly, 24 April 1983, Developing Distinctive Baha'i Communities)
Since no explicit text or instruction of the beloved Guardian has been found on such a situation, i.e. the sale of alcoholic beverages by a business in which a Bahá’í is a partner with non-Bahá’ís, the House of Justice feels that no hard and fast rules should be drawn at the present time. This is a matter which needs to be decided in each case in the light of the spirit of the teachings and the circumstances of the case and, unless the situation is endangering the good name of the Faith, it should be left to the conscience of the believer concerned who should, of course, make every effort to dissociate himself from such an activity.
(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, 10 October 1983, Lights of Guidance, p. 352, #1178)
The Universal House of Justice … has instructed us to say that there is no objection to Baha’is being members of Alcoholics Anonymous, which is an association that does a great deal of good in assisting alcoholics to overcome their lamentable condition. The sharing of experiences which the members undertake does not conflict with the Bahá'í prohibition on the confession of sins; it is more in the nature of the therapeutic relationship between a patient and a psychiatrist.
(From a letter written on behalf of the Universal House of Justice to an individual believer, 26 August 1986)
While it is important for Baha’is to uphold the laws of Bahá'u'lláh in their own lives, it is also important that they not impose these laws on non-Baha’is, thereby creating circumstances in which the freedom of non-Baha’is to follow their own standards of conduct is circumscribed. In the case you have described, the believer should be encouraged to discuss openly the relevant principle of the Faith with his financée and her family members. If, following this consultation, the non-Bahá'í family members, as co-hosts of the reception, still wish to have alcohol served, no further issue should be made of the matter.
(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, 22 September 1992)
It should be noted that the gradual introduction and application of certain laws which require followers to abandon their time-honored laws and practices to which they have been accustomed is not new in this Dispensation. This gradual introduction of laws may be found also in earlier religions. For example, the consumption of alcohol was common among the Arabs during the days of Muhammad. The Qur’án decrees prohibition of drinking alcohol in stages. Muhammad introduced the prohibition of alcohol in a progressive manner. At first, He said that there are advantages and disadvantages in drinking, but that the disadvantages outweigh the advantages (see Qur’án 2:219). Some time later, He counselled His followers not to perform obligatory prayers if they were intoxicated (see Qur’án 4:43), and finally, when people became accustomed to these restrictive measures, He forbade drinking altogether (see Qur’án 5:89).
(Letters of The Universal House of Justice, 27 June 1996)
It was the policy of Shoghi Effendi, upheld by the House of Justice, that, in the early stages of the teaching work in countries whose people have for centuries been accustomed to the use of alcohol, the institutions should be patient and lenient, educate the friends, and allow time for them to extricate themselves from this pernicious habit before applying sanctions. This education has been an on-going process. Regretfully, however, it has been seen that in some cases, even among certain prominent believers, the friends have not freed themselves from this practice. Some may have wrongly thought that light alcoholic drinks, if taken irregularly, were permitted, without realizing the detrimental effect that their example was having on others. It is always most unfortunate when Bahá’ís of long standing, and even members of institutions at the national level, partake of alcoholic beverages, thus damaging themselves, harming the good name of the Faith in the eyes of non-Bahá’ís, and setting a bad example for the rank and file of the believers.
The Universal House of Justice feels that it is vital, for the sound development of the Cause of God in those communities where there remains any doubt among the friends as to the importance of obedience to this law, that the National Spiritual Assemblies ensure that all believers are clearly informed of it. Of course, the Assemblies should not pry into the lives of individual believers; but in the case of any Bahá’í who blatantly violates the law, he should be counselled, assisted to overcome the habit, warned repeatedly of the consequences of continued disobedience, and ultimately, if he does not respond positively, be deprived of his administrative rights.
Furthermore, in order to protect the interests of the Faith, the Universal House of Justice has decided that, henceforth, any believer who occupies a Bahá’í administrative or teaching position on the national level and is seen to be consuming alcoholic beverages, should not only be counselled but should be removed from office during the process of the correction of his failing. If he does not give up drinking, he should lose his administrative rights; if he changes his ways, and the National Assembly is satisfied that he is obeying the law, he would regain his full rights. The positions the House of Justice has in mind are those occupied by members of the National Spiritual Assembly or any committee under its aegis, whether national or regional, by Bahá’ís who serve at the national office or in the training institutes at any level, and by travelling teachers and pioneers serving under the direction of the National Assembly or its subsidiary agencies.
It is the hope of the House of Justice that such a step will give a signal to the entire community that, whatever the inherited cultural practices or tribal customs may be, every effort should be made by each conscientious believer to obey the sacred law of God which forbids the drinking of alcohol. The friends must become aware that there are certain essentials of Bahá’í conduct that they cannot continue to disregard with impunity. Continued, blatant disobedience to this law will, in the case of any believer, lead to consideration of deprivation of his voting rights. The friends should also realize that refusing to comply with this requirement will not only harm the offender and injure his family but will certainly impede his spiritual development and lead to the cessation of the confirmations of Bahá’u’lláh—confirmations and blessings without which his life will eventually be brought down to misery.
Love for God is best exemplified not through words, but through deeds. “Let deeds,” Bahá’u’lláh says, “not words, be your adorning.” By obeying His laws we demonstrate our love for Him. He has also written: “My love is My stronghold; he that entereth therein is safe and secure, and he that turneth away shall surely stray and perish.”
The guideline that Shoghi Effendi gave at the outset of the Ten Year Crusade, setting forth the manner in which the Bahá’í law on the need to abstain from alcoholic drinks should be explained while teaching the Faith to the people of Africa, is as applicable today as it was in 1953 when the Guardian’s secretary gave the following advice on his behalf:
“The question of impressing upon the Africans who are seeking enrolment the necessity of not drinking is a delicate one. When enrolling new believers, we must be wise and gentle, and not place so many obstacles in their way that they feel it impossible to accept the Faith. On the other hand, once accorded membership in the Community of the followers of Bahá’u’lláh, it must be brought home to them that they are expected to live up to His Teachings, and to show forth the signs of a noble character in conformity with His Laws. This can often be done gradually, after the new believer is enrolled.”
Every effort should thus be made by the institutions of the Faith, as well as by those who are directly engaged in the expansion and consolidation work, to make conscious and determined efforts to assist the new believers to realize the grave consequences of disobedience to God’s laws, and to appreciate the bounties that flow from growing spiritually under the shadow of His Holy Cause.
(Written on behalf of the Universal House of Justice to all National Spiritual Assemblies in Africa, 30 March 1997)
In many societies the drinking of alcohol is associated with inherited cultural practices and tribal customs, including certain forms of ancestor worship, and initiation and burial rites. Bahá’ís are, nevertheless, encouraged to make every effort to refrain from its use. Spiritual Assemblies are enjoined to ensure that all believers are clearly informed about the Bahá’í law which forbids the drinking of alcohol, and, where necessary, to take action to counsel, assist and warn those who blatantly violate the law. When believers persist in violating this law, they are likely to be deprived of their Bahá’í administrative rights.
(Letters of The Universal House of Justice, 16 December 1998)
The Universal House of Justice has received your email of 13 May 1999 in which you seek its guidance on behalf of a believer on the use of de-alcoholized and low-alcohol drinks by Bahá’ís, and we are to provide the following response.
With regard to the use of alcohol-free lagers, beers, champagne and wines, there is a border area between that which is permissible and that which is prohibited where exact definition would lead to hair-splitting and infinite complications. The believers should be familiar with the principle given in Bahá’í law and should, at this time, be left free to make their own determination in borderline cases. No issue should be made of the matter in such cases.
If, however, the consumption of such beverages is occurring in social situations where both Bahá’ís and non-Bahá’ís are present, and is such that non-believers could come to the mistaken conclusion that Bahá’ís are consuming alcohol and openly flouting Bahá’í law, the matter should be taken by any believer concerned about it to his or her Local or National Spiritual Assembly, either of which is in a position to provide guidance on this matter.
(Letters of The Universal House of Justice, 10 June 1999)
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Concerning the so-called ‘spiritual’ virtues of the hallucinogens... spiritual stimulation should come from turning one’s heart to Bahá’u’lláh, and not through physical means such as drugs and agents.
From the description given in your letter it appears that hallucinogenic agents are a form of intoxicant. As the friends, including the youth, are required strictly to abstain from all forms of intoxicants, and are further expected conscientiously to obey the civil law of their country, it is obvious that they should refrain from using these drugs.
A very great responsibility for the future peace and well-being of the world is borne by the youth of today. Let the Bahá’í youth by the power of the Cause they espouse be the shining example for their companions.
(From letter of the Universal House of Justice to the National Spiritual Assembly of the United States, April 15, 1965; National Bahá’í Review, No. 3, March 1968)
Regarding hashish you have pointed out that some Persians have become habituated to its use. Gracious God! This is the worst of all intoxicants, and its prohibition is explicitly revealed. Its use causeth the disintegration of thought and the complete torpor of the soul. How could anyone seek the fruit of the infernal tree, and by partaking of it, be led to exemplify the qualities of a monster? How could one use this forbidden drug, and thus deprive himself of the blessings of the All-Merciful? Alcohol consumeth the mind and causeth man to commit acts of absurdity, but this opium, this foul fruit of the infernal tree, and this wicked hashish extinguish the mind, freeze the spirit, petrify the soul, waste the body and leave man frustrated and lost.
It should be noted that the above prohibition against taking certain classes of drugs does not forbid their use when prescribed by qualified physicians as part of a medical treatment.
(Bahá'u'lláh, The Kitáb-i-Aqdas, p. 239)
142. Regarding hashish, you had pointed out that some Persians have become habituated to its use. Gracious God! This is the worst of all intoxicants, and its prohibition is explicitly revealed. Its use causeth the disintegration of thought and the complete torpor of the soul. How could anyone seek this fruit of the infernal tree, and by partaking of it, be led to exemplify the qualities of a monster? How could one use this forbidden drug, and thus deprive himself of the blessings of the All-Merciful? ...
Alcohol consumeth the mind and causeth man to commit acts of absurdity, but ... this wicked hashish extinguisheth the mind, freezeth the spirit, petrifieth the soul, wasteth the body and leaveth man frustrated and lost.
('Abdu'l-Bahá, from a Tablet- translated from the Persian)
Dealing in heroin or other similar drugs which are forbidden in the Faith should certainly not be undertaken by Bahá’ís except in the content of the legitimate handling of such drugs that doctors and similar professionals may be called upon to undertake in the course of their duties. Furthermore, dealing in narcotics is in many countries a crime and on this basis also would be forbidden to Bahá’ís.
(From a letter of the Universal House of Justice cited in a compilation on alcohol and drugs sent to an individual believer by the International Teaching Center, October 17, 1978)
Bahá’ís should not use hallucinogenic agents, including LSD, peyote and similar substances, except when prescribed for medical treatment. Neither should they become involved in experiments with such substances.
(From a letter dated 11 January 1967 written by the Universal House of Justice to a National Spiritual Assembly; Compilations, The Compilation of Compilations, Volume I, p. 54)
In reply to your request of October 24, 1967 that we issue a statement concerning ‘the use of marijuana, LSD and other psychedelic products’, we have already informed the National Spiritual assembly of the United States that Bahá’ís should not use hallucinogenic agents, including LSD, peyote and similar substances, except when prescribed for medical treatment. Neither should they become involved in experiments with such substances.
Although we have found no direct reference to marijuana in the Bahá’í writings, since this substance is derived from what is considered to be a milder form of cannabis, the species used to produce hashish, we can share with you a translation from the Persian of a Tablet of 'Abdu'l-Bahá on hashish:
Regarding hashish you had pointed out that some Persians have become habituated to its use. Gracious God! This is the worst of all intoxicants, and its prohibition is explicitly revealed. Its use causeth the disintegration of thought and the complete torpor of the soul. How could anyone seek this fruit of the infernal tree, and by partaking of it, be led to exemplify the qualities of a monster? How could one use this forbidden drug, and thus deprive himself of the blessings of the All-Merciful? ...
Alcohol consumeth the mind and causeth man to commit acts of absurdity, but... this wicked hashish extinguisheth the mind, freezeth the spirit, petrifieth the soul, wasteth the body and leaveth man frustrated and lost.
(From the Universal House of Justice to the National Spiritual Assembly of the Hawaiian Islands, November 11, 1967)
It hath been forbidden you to smoke opium. We, truly, have prohibited this practice through a most binding interdiction in the Book. Should anyone partake thereof, assuredly he is not of Me. Fear God, O ye endued with understanding!
(Bahá'u'lláh, The Kitáb-i-Aqdas, paragraph 190, p. 88)
170. the use of opium … any substance that induceth sluggishness and torpor ¶155
This prohibition of the use of opium is reiterated by Bahá'u'lláh in the final paragraph of the Kitáb-i-Aqdas. In this connection, Shoghi Effendi stated that one of the requirements for “a chaste and holy life” is “total abstinence … from opium, and from similar habit-forming drugs.” Heroin, hashish and other derivatives of cannabis such as marijuana, as well as hallucinogenic agents such as LSD, peyote and similar substances, are regarded as falling under this prohibition.
'Abdu'l-Bahá has written:
As to opium, it is foul and accursed. God protect us from the punishment He inflicteth on the user. According to the explicit Text of the Most Holy Book, it is forbidden, and its use is utterly condemned. Reason showeth that smoking opium is a kind of insanity, and experience attesteth that the user is completely cut off from the human kingdom. May God protect all against the perpetration of an act so hideous as this, an act which layeth in ruins the very foundation of what it is to be human, and which causeth the user to be dispossessed for ever and ever. For opium fasteneth on the soul, so that the user’s conscience dieth, his mind is blotted away, his perceptions are eroded. It turneth the living into the dead. It quencheth the natural heat. No greater harm can be conceived than that which opium inflicteth. Fortunate are they who never even speak the name of it; then think how wretched is the user.
O ye lovers of God! In this, the cycle of Almighty God, violence and force, constraint and oppression, are one and all condemned. It is, however, mandatory that the use of opium be prevented by any means whatsoever, that perchance the human race may be delivered from this most powerful of plagues. And otherwise, woe and misery to whoso falleth short of his duty to his Lord.
In one of His Tablets 'Abdu'l-Bahá has stated concerning opium: “the user, the buyer and the seller are all deprived of the bounty and grace of God.”
(Notes, The Kitáb-i-Aqdas, pp. 238-39)
O friends of God! Experience hath shown how much the renouncing of tobacco, wine and opium, giveth health, strength and intellectual enjoyments, penetration of judgment and physical vigor. There exists today a tribe which refrains and abstains from tobacco, alcohol and opium and it completely excels all others in power, in bravery, in health, beauty and grace. A single one of these men can withstand ten men of other tribes, and this hath been universally proved; that is to say, generally, the individuals of this tribe are superior to the individuals of the other tribes.
Therefore strive that the greatest cleanliness and sanctity, which is the great desire of ‘Abdu’l-Bahá, should be resplendent among the Bahá’ís, and that the companions of God should surpass the rest of mankind in all conditions and perfections; that they may be physically and morally superior to others; that through cleanliness and purity, refinement and health, they may be the chief of wise men, and that by their affranchisement, their prudence, and the control of their desires, they may be the princes of the pure, the free and the wise.
('Abdu'l-Bahá, Bahá'í World Faith, p. 336)
As to opium it is foul and accursed. God protect us from the punishment He inflicteth on the user. According to the explicit Text of the Most Holy Book, it is forbidden, and its use is utterly condemned. Reason showeth that smoking opium is a kind of insanity, and experience attesteth that the user is completely cut off from the human kingdom. May God protect all against the perpetration of an act so hideous as this, an act which layeth in ruins the very foundation of what it is to be human, and which causeth the user to be dispossessed for ever and ever. For opium fasteneth on the soul, so that the user’s conscience dieth, his mind is blotted away, his perceptions are eroded. It turneth the living into the dead. It quencheth the natural heat. No greater harm can be conceived than that which opium inflicteth. Fortunate are they who never even speak the name of it; then think how wretched is the user.”
('Abdu'l-Bahá: Selections from the Writings of 'Abdu'l-Bahá, Wilmette, 1982, pp. 148-149; Lights of Guidance, p. 352)
Anyone involved in the use of peyote should be told that in the Bahá’í Faith spiritual stimulation comes from turning one’s heart to Bahá’u’lláh and not through any physical means. They should therefore be encouraged to give up the use of peyote.
(From a letter of the Universal House of Justice to the National Spiritual Assembly of the United States, November 9. 1963; Alaska Bahá’í News, May 1972, p. 4)
Psychedelic Products (See Marijuana)
... I wish to say that, in the sight of God, the smoking of tobacco is a thing which is blamed and condemned, very unclean, and of which the result is by degrees injurious. Besides it is a cause of expense and of loss of time and it is a harmful habit ....
('Abdu'l-Bahá, Bahá’í World Faith, p.335)
O ye, God’s loved ones! Experience hath shown greatly the renouncing of smoking, of intoxicating drink, and of opium, conduceth to health and vigour, to the expansion and keenness of the mind and to bodily strength. There is today a people who strictly avoid tobacco, intoxicating liquor and opium. This people is far and away superior to the others, for strength and physical courage, for health, beauty and comeliness. A single one of their men can stand up to ten men of another tribe. This hath proved true of the entire people: that is, member for member, each individual of this community is in every respect superior to the individuals of other communities.
Make ye then a mighty effort, that the purity and sanctity which, above all else, are cherished by ‘Abdu’l-Bahá, shall distinguish the people of Bahá; that in every kind of excellence the people of God shall surpass all other human beings; that both outwardly and inwardly they shall prove superior to the rest; that for purity, immaculacy, refinement, and the preservation of health, they shall be leaders in the vanguard of those who know. And that by their freedom from enslavement, their knowledge, their self-control, they shall be first among the pure, the free and the wise.
('Abdu'l-Bahá, Bahá'í World Faith, p. 150)
But there are other forbidden things which do not cause immediate harm, and the injurious effects of which are only gradually produced: such acts are also repugnant to the Lord, and blameworthy in His sight, and repellent. The absolute unlawfulness of these, however, hath not been expressly set forth in the Text, but their avoidance is necessary to purity, cleanliness, the preservation of health, and freedom from addiction.
Among these latter is smoking tobacco, which is dirty, smelly, offensive—an evil habit, and one the harmfulness of which gradually becometh apparent to all. Every qualified physician hath ruled — and this hath also been proven by tests — that one of the components of tobacco is a deadly poison, and that the smoker is vulnerable to many and various diseases. This is why smoking hath been plainly set forth as repugnant from the standpoint of hygiene.
The Báb, at the outset of His mission, explicitly prohibited tobacco, and the friends one and all abandoned its use. But since those were times when dissimulation was permitted, and every individual who abstained from smoking was exposed to harassment, abuse and even death—the friends, in order not to advertise their beliefs, would smoke. Later on, the Book of Aqdas was revealed, and since smoking tobacco was not specifically forbidden there, the believers did not give it up. The Blessed Beauty, however, always expressed repugnance for it, and although, in the early days, there were reasons why He would smoke a little tobacco, in time He completely renounced it, and those sanctified souls who followed Him in all things also abandoned its use.
My meaning is that in the sight of God, smoking tobacco is deprecated, abhorrent, filthy in the extreme; and, albeit by degrees, highly injurious to health. It is also a waste of money and time, and maketh the user a prey to a noxious addiction. To those who stand firm in the Covenant, this habit is therefore censured both by reason and experience, and renouncing it will bring relief and peace of mind to all men. Furthermore, this will make it possible to have a fresh mouth and unstained fingers, and hair that is free of a foul and repellent smell. On receipt of this missive, the friends will surely, by whatever means and even over a period of time, forsake this pernicious habit. Such is my hope.
O Divine Providence! Bestow Thou in all things purity and cleanliness upon the people of Baha. Grant that they be freed from all defilement, and released from all addictions. Save them from committing any repugnant act, unbind them from the chains of every evil habit, that they may live pure and free, wholesome and cleanly, worthy to serve at Thy Sacred Threshold and fit to be related to their Lord. Deliver them from intoxicating drinks and tobacco, save them, rescue them, from this opium that bringeth on madness, suffer them to enjoy the sweet savours of holiness, that they may drink deep of the mystic cup of heavenly love and 150 know the rapture of being drawn ever closer unto the Realm of the All-Glorious. For it is even as Thou hast said: ‘All that thou hast in thy cellar will not appease the thirst of my love—bring me, O cup-bearer, of the wine of the spirit a cup full as the sea!’
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, p. 149)
Regarding your questions: Concerning smoking; it is not forbidden in the Bahá’í teachings and no one can enforce its prohibition. It is strongly discouraged as a habit which is not very clean or very healthy. But it is a matter left entirely to the conscience of the individual and not of major importance, whereas the use of alcohol is definitely forbidden and thus not left optional to the conscience of the believer.
(From a letter written on behalf of Shoghi Effendi to an individual believer, April 19, 1941; Lights of Guidance, p. 355-56, #1189)
Smoking has nothing to do with firmness in the Covenant. Bahá’ís are advised not to smoke for reasons of health and hygiene, not because of any spiritual reasons. We naturally cherish every hint and advice from ‘Abdu’l-Bahá regarding our conduct, but as He has not forbidden this we must leave such person free to decide for himself.
(From a letter written on behalf of Shoghi Effendi to an individual believer, August 9, 1944; Lights of Guidance, p. 356, #1190)
He feels that we should not lay stress, to new Bahá’ís on the necessity of giving up smoking, especially as this is purely optional, and many of the Bahá’ís still do smoke. There are many things in the Teachings that require a stiff effort on the part of a new believer, and we should not add to the hurdles at the very beginning, so to speak.
(From a letter written on behalf of Shoghi Effendi to an individual believer, December 4, 1954; Lights of Guidance, p. 356, #1191)
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Gambling and the use of opium have been forbidden unto you. Eschew them both, O people, and be not of those who transgress ….
(Bahá'u'lláh , The Kitáb-i-Aqdas, p. 75, paragraph 155)
169. Gambling ¶155
The activities that are included in his prohibition have not been outlined in the Writings of Bahá'u'lláh. As both 'Abdu'l-Bahá and Shoghi Effendi have indicated, it is left to the Universal House of Justice to specify the details of this prohibition. In response to questions about whether lotteries, betting on such things as horse races and football games, bingo, and the like, are included under the prohibition of gambling, the Universal House of Justice has indicated that this is a matter that will be considered in detail in the future. In the meantime, the Assemblies and individuals are counselled not to make an issue of these matters and to leave it to the conscience of the individual believers.
The House of Justice has ruled that it is not appropriate for funds for the Faith to be raised through lotteries, raffles, and games of chance.
(Notes, The Kitáb-i-Aqdas, pp. 237-38)
In reviewing your Minutes for 15 March 1967, we note Item 25-8 in which the Treasurer suggests a lottery as a means of disposing of a Persian carpet which has been given to you by one of the believers. We do not feel this is an appropriate way in which to raise funds ….
As far as individuals are concerned, we have carefully studied the Writings of 'Abdu'l-Bahá and Shoghi Effendi on this point and it is apparent that such subsidiary matters are not recorded in the Holy Texts. The Universal House of Justice is not prepared to decide at this time whether the purchase of lottery tickets should be permitted or prohibited.
(From a letter of the Universal House of Justice to a National Spiritual Assembly, July 4, 1967; Lights of Guidance, p. 358, #1201)
Although we have not found any text which forbids the owning of race horses, horse racing as a means of winning the prize money and betting at race courses, we quote the translation of a Tablet of 'Abdu'l-Bahá on horse racing:
“Betting on horse racing is a pernicious disease. It hath been seen in Europe what distress this hath caused. Thousands have become afflicted and distraught. The friends of God must engage in work which is lawful and attracteth blessings, so that God’s aid and bounty may always surround them.”
We do not feel … that it is appropriate for funds of the Faith to be raised through raffles.
(From a letter of the Universal House of Justice to a National Spiritual Assembly, June 20, 1972, Lights of Guidance, p. 358-59, #1202)
Although we may have written to you previously commenting on the question as to whether lotteries and betting, such as betting on football games, bingo, etc., are included under the prohibition of gambling, we repeat that this is a matter that is to be considered in detail by the Universal House of Justice. In the meantime, your National Assembly should not make an issue of these matters and should leave it to the consciences of the individual friends who ask to decide for themselves in each case.
(From a letter of the Universal House of Justice to a National Spiritual Assembly, September 27, 1972; Lights of Guidance, p. 359, #1203)
As to participation in Bingo games by a Local Spiritual Assembly with the intention of contributing to the Fund, we do not feel it is appropriate for funds for the Faith to be raised through games of chance or raffles.
(From a letter of the Universal House of Justice to a National Spiritual Assembly, January 29, 1973; Lights of Guidance, p. 359, #1204)
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Guidance
Concerning the acceptance into the Faith of individuals who have mental problems or are drug addicts, etc., the House of Justice instructs us to say that if the Assembly is satisfied that the person is sufficiently in command of his faculties to understand what his declaration of faith implies he may be accepted as a believer. In other words you should apply the normal guidelines of acceptance of new believers. In such cases, however, you may have to ensure that special steps are taken to deepen the understanding of the new Bahá’í. A drug addict or alcoholic should, of course, be told that the taking of drugs and alcohol is strictly forbidden in Bahá’í law, and he will have to do whatever is necessary to break himself of the addiction. You may find it necessary and helpful to put him in touch with organization which specializes in helping such cases. If a case is severe you may have to warn the person that if he does not overcome this problem within a reasonable time you may have to consider depriving him of his voting rights.
(From a letter written on behalf of The Universal House of Justice to the National Spiritual Assembly of Austria, May 12, 1982; Lights of Guidance, p. 74, #260)
Many believers feeling the same concern expressed by Dr. ... wrote to the beloved Guardian about it. In answer to such letters the Guardian’s secretary replied on his behalf that Bahá’ís had no right to prevent anyone from smoking; that Bahá’ís were free to smoke but it was preferable for them not to do so; and that an issue should not be made of this matter. The use of tobacco, in common with other personal practices, should be subject to considerations of courtesy. The Bahá’í in his daily life, whether smoker or non-smoker, should always be conscious of the rights of those about him and avoid doing anything which would give offense.
Believers have also raised the question about smoking during Bahá’í meetings. It is entirely within the authority of Local and National Spiritual Assemblies to prohibit smoking in meetings held under their auspices. An Assembly may well feel that it does not wish to raise an additional barrier to seekers by prohibiting smoking at public meetings in a society where it is the accepted practice to smoke. On the other hand, it might be wise for the Assembly to caution the Bahá’ís to restrain their smoking at teaching meetings and firesides in case it is offensive to some seekers. In the case of Nineteen Day Feasts or meetings of Assemblies or communities, it is not right that friends who find smoking offensive should be made to endure it in Bahá’í meetings which they are required or expected to attend. If certain individuals feel that they must smoke, then arrangements, such as a break in the meeting, could be made for their convenience. It would, of course, be entirely inappropriate to smoke during the devotional part of a Feast, or at any other devotional gathering.
It is to be hoped that the widespread publicity being given to the evil effects of smoking, both on smokers and on those who have to breathe smoke laden air, will help to convince everyone of the wisdom of ‘Abdu’l-Bahá in strongly discouraging Bahá’ís from smoking. However, Bahá’ís must be careful not to go beyond the Teachings in this matter and try to enforce as a law a matter in which Bahá’u’lláh has deemed it wise to allow freedom of decision.