1. The fruits of the tree of existence are trustworthiness, loyalty, truthfulness and purity. After the recognition of the oneness of the Lord, exalted be He, the most important of all duties is to have due regard for the rights of one’s parents. This matter hath been mentioned in all the Books of God.
Bahá’u’lláh, in Family Life 2
2. Say, O My people! Show honor to your parents and pay homage to them. This will cause blessings to descend upon you from the clouds of the bounty of your Lord, the Exalted, the Great ….
Beware lest ye commit that which would sadden the hearts of your fathers and mothers. Follow ye the path of Truth which indeed is a straight path. Should anyone give you a choice between the opportunity to render a service to Me and a service to them, choose ye to serve them, and let such service be a path leading you to Me. This is My exhortation and command unto thee. Observe therefore that which thy Lord, the Mighty, the Gracious, hath prescribed unto thee.
Bahá’u’lláh, in Family Life 4–5
3. It is seemly that the servant should, after each prayer, supplicate God to bestow mercy and forgiveness upon his parents. Thereupon God’s call will be raised: “Thousand upon thousand of what thou hast asked for thy parents shall be thy recompense!” Blessed is he who remembereth his parents when communing with God. There is, verily, no God but Him, the Mighty, the Well-Beloved.
The Báb, Selections from the Writings of the Báb 94
4. If thou wouldst show kindness and consideration to thy parents so that they may feel generally pleased, this would also please Me, for parents must be highly respected and it is essential that they should feel contented, provided they deter thee not from gaining access to the Threshold of the Almighty, nor keep thee back from walking in the way of the Kingdom. Indeed it behooveth them to encourage and spur thee on in this direction.
‘Abdu’l-Bahá, in Family Life 17
5. The son … must show forth the utmost obedience towards his father, and should conduct himself as a humble and a lowly servant. Day and night he should seek diligently to ensure the comfort and welfare of his loving father and to secure his good-pleasure. He must forgo his own rest and enjoyment and constantly strive to bring gladness to the hearts of his father and mother, that thereby he may attain the good-pleasure of the Almighty and be graciously aided by the hosts of the unseen.
‘Abdu’l-Bahá, in Family Life 20–21
6. Also a father and mother endure the greatest troubles and hardships for their children; and often when the children have reached the age of maturity, the parents pass on to the other world. Rarely does it happen that a father and mother in this world see the reward of the care and trouble they have undergone for their children. There- fore, children, in return for this care and trouble, must show forth charity and beneficence, and must implore pardon and forgiveness for their parents. So you ought, in return for the love and kindness shown you by your father, to give to the poor for his sake, with greatest submission and humility implore pardon and remission of sins, and ask for the supreme mercy.
‘Abdu’l-Bahá, Some Answered Questions 231–32
7. The Guardian, in his remarks … about parents and children, wives and husbands relations in America, meant that there is a tendency in that country for children to be too independent of the wishes of their parents and lacking in the respect due to them.
On behalf of Shoghi Effendi, letter dated 7/22/43 to an individual believer, in Family Life 43–44
8. Although Bahá’í services should be undertaken with a spirit of sacrifice, one cannot lose sight of the importance given in our Holy Writings to the responsibilities placed on parents in relationship to their children, as well as to the duties of children towards their parents.
The Universal House of Justice, letter dated 11/19/78 to an individual believer, in Family Life 60
9. And when He desired to manifest grace and beneficence to men, and to set the world in order, He revealed observances and created laws; among them He established the law of marriage, made it as a fortress for well-being and salvation, and enjoined it upon us in that which was sent down out of the heaven of sanctity in His Most Holy Book. He saith, great is His glory: “Marry, O people, that from you may appear he who will remember Me amongst My servants; this is one of My commandments unto you; obey it as an assistance to yourselves.
Bahá’u’lláh, in Bahá’í Prayers 105
10. O peerless Lord! In Thine almighty wisdom Thou hast enjoined marriage upon the peoples, that the generations of men may succeed one another in this contingent world, and that ever, so long as the world shall last, they may busy themselves at the Threshold of Thy oneness with servitude and worship, with salutation, adoration and praise.
‘Abdu’l-Bahá, in Bahá’í Prayers 105–06
11. Marriage, among the mass of the people, is a physical bond, and this union can only be temporary, since it is foredoomed to a physical separation at the close.
Among the people of Bahá, however, marriage must be a union of the body and of the spirit as well, for here both husband and wife are aglow with the same wine, both are enamored of the same matchless Face, both live and move through the same spirit, both are illumined by the same glory. This connection between them is a spiritual one, hence it is a bond that will abide forever. Likewise do they enjoy strong and lasting ties in the physical world as well, for if the marriage is based both on the spirit and the body, that union is a true one, hence it will endure. If, however, the bond is physical and nothing more, it is sure to be only temporary, and must inexorably end in separation.
When, therefore, the people of Bahá undertake to marry, the union must be a true relationship, a spiritual coming together as well as a physical one, so that throughout every phase of life, and in all the worlds of God, their union will endure; for this real oneness is a gleaming out of the love of God.
In the same way, when any souls grow to be true believers, they will attain a spiritual relationship with one another, and show forth a tenderness which is not of this world. They will, all of them, become elated from a draught of divine love, and that union of theirs, that connection, will also abide forever. Souls, that is, who will consign their own selves to oblivion, strip from themselves the defects of humankind, and unchain themselves from human bondage, will beyond any doubt be illumined with the heavenly splendors of oneness, and will all attain unto real union in the world that dieth not.
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá 117–18
12. It should, moreover, be borne in mind that although to be married is highly desirable, and Bahá’u’lláh has strongly recommended it, it is not the central purpose of life. If a person has to wait a considerable period before finding a spouse, or if ultimately, he or she must remain single, it does not mean that he or she is thereby unable to fulfill his or her life’s purpose.
The Universal House of Justice, letter dated 2/6/73 to all National Spiritual Assemblies, in Messages from The Universal House of Justice 110–11
13. Of course, under normal circumstances, every person should consider it his moral duty to marry. And this is what Bahá’u’lláh has encouraged the believers to do. But marriage is by no means an obligation. In the last resort it is for the individual to decide whether he wishes to lead a family life or live in a state of celibacy.
On behalf of Shoghi Effendi, letter dated 5/3/36 to an individual believer, qtd. by the Universal House of Justice in a letter dated 2/6/73 to all National Spiritual Assemblies, in Messages from The Universal House of Justice 109–10
14. A truly Bahá’í home is a true fortress upon which the Cause can rely while planning its campaigns. If … and … love each other and would like to marry, Shoghi Effendi does not wish them to think that by doing so they are depriving themselves of the privilege of service; in fact such a union will enhance their ability to serve. There is nothing more beautiful than to have young Bahá’ís marry and found truly Bahá’í homes, the type Bahá’u’lláh wishes them to be. Please give them both the Guardian’s loving greetings.
On behalf of Shoghi Effendi, letter dated 11/6/32 to an individual believer, in Family Life 33
15. O ye two believers in God! The Lord, peerless is He, hath made woman and man to abide with each other in the closest companionship, and to be even as a single soul. They are two helpmates, two intimate friends, who should be concerned about the welfare of each other.
If they live thus, they will pass through this world with perfect contentment, bliss, and peace of heart, and become the object of divine grace and favor in the Kingdom of heaven. But if they do other than this, they will live out their lives in great bitterness, longing at every moment for death, and will be shamefaced in the heavenly realm. Strive, then, to abide, heart and soul, with each other as two doves in the nest, for this is to be blessed in both worlds.
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá 122
16. Bahá’í marriage is the commitment of the two parties one to the other, and their mutual attachment of mind and heart. Each must, however, exercise the utmost care to become thoroughly acquainted with the character of the other, that the binding covenant between them may be a tie that will endure forever. Their purpose must be this: to become loving companions and comrades and at one with each other for time and eternity ….
The true marriage of Bahá’ís is this, that husband and wife should be united both physically and spiritually, that they may ever improve the spiritual life of each other, and may enjoy everlasting unity throughout all the worlds of God. This is Bahá’í marriage.
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá 118
17. As for the question regarding marriage under the Law of God: first thou must choose one who is pleasing to thee, and then the matter is subject to the consent of father and mother. Before thou makest thy choice, they have no right to interfere.
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá 118
18. Bahá’í law places the responsibility for ascertaining knowledge of the character of those entering into the marriage contract on the two parties involved, and on the parents, who must give consent to the marriage. The obligation of the Spiritual Assembly is to ascertain that all requirements of civil and Bahá’í law have been complied with, and, having done so, the Assembly may neither refuse to perform the marriage ceremony nor delay it.
The Universal House of Justice, letter dated 3/30/67 to the National Spiritual Assembly of the Bahá’ís of the United States, in Lights of Guidance 276
19. O ye two who have believed in Him! Your letter was received and its contents were noted. I pray God that ye may at all times be in the utmost love and harmony, and be a cause for the spirituality of the human world. This union will unquestionably promote love and affection between the black and the white, and will affect and encourage others. These two races will unite and merge together, and there will appear and take root a new generation sound in health and beauteous in countenance.
‘Abdu’l-Bahá, newly translated tablet attached to letter dated 4/15/85 on behalf of the Universal House of Justice to Bahá’í Publishing Trust of the United States
20. He realizes your desire to get married is quite a natural one, and he will pray that God will assist you to find a suitable companion with whom you can be truly happy and united in the service of the Faith. Bahá’u’lláh has urged marriage upon all people as the natural and rightful way of life. He has also, however, placed strong emphasis on its spiritual nature, which, while in no way precluding a normal physical life, is the most essential aspect of marriage. That two people should live their lives in love and harmony is of far greater importance than that they should be consumed with passion for each other. The one is a great rock of strength on which to lean in time of need; the other a purely temporary thing which may at any time die out.
On behalf of Shoghi Effendi, letter dated 1/20/43 to John Stearns, in Lights of Guidance 277
21. The law of the Kitáb-i-Aqdas that the lapse of time between engagement and marriage should not exceed ninety-five days is binding on Persian believers wherever they reside, if both parties are Persian. This law is not applicable, however, if one of the parties is a western believer.
This law, as you know, has not yet been given to the Bahá’ís of the west.
The Universal House of Justice, letter dated 11/7/72 to the National Spiritual Assembly of the Bahá’ís of Germany, in Lights of Guidance 277
22. The Laws of the Kitáb-i-Aqdas regarding the period of engagement have not been made applicable to believers in the West, and therefore there is no requirement that the parties to a marriage obtain consent of the parents before announcing their engagement. However, there is no objection to informing the believers that it would be wise for them to do so in order to avoid later embarrassment if consents are withheld.
The Universal House of Justice, letter dated 1/17/71 to the National Spiritual Assembly of the Bahá’ís of Australia, in Lights of Guidance 276
23. Bahá’u’lláh has clearly stated the consent of all living parents is required for a Bahá’í marriage. This applies whether the parents are Bahá’ís or non-Bahá’ís divorced for years, or not. This great law He has laid down to strengthen the social fabric, to knit closer the ties of the home, to place a certain gratitude and respect in the hearts of children for those who have given them life and sent their souls out on the eternal journey towards their Creator. We Bahá’ís must realize that in present-day society the exact opposite process is taking place: young people care less and less for their parents’ wishes, divorce is considered a natural right, and obtained on the flimsiest and most unwarrantable and shabby pretexts. People separated from each other, especially if one of them has had full custody of the children, are only too willing to belittle the importance of the partner in marriage also responsible as a parent for bringing those children into this world. The Bahá’ís must, through rigid adherence to the Bahá’í laws and teachings, combat these corrosive forces which are so rapidly destroying home life and the beauty of family relationships, and tearing down the moral structure of society.
On behalf of Shoghi Effendi, letter dated 10/25/47 to the National Spiritual Assembly of the Bahá’ís of the United States and Canada, in Bahá’í News, no. 202 (Dec. 1947) 2
24. It is perfectly true that Bahá’u’lláh’s statement that the consent of all living parents is required for marriage places a grave responsibility on each parent. When the parents are Bahá’ís they should, of course, act objectively in withholding or granting their approval. They cannot evade this responsibility by merely acquiescing in their child’s wish, nor should they be swayed by prejudice; but, whether they be Bahá’ís or non-Bahá’ís, the parents’ decision is binding, whatever the reason that may have motivated it. Children must recognize and understand that this act of consenting is the duty of a parent. They must have respect in their hearts for those who have given them life, and whose good pleasure they must at all times strive to win.
The Universal House of Justice, letter dated 2/1/68 to the National Spiritual Assembly of the Bahá’ís of the United States, in Lights of Guidance 278
25. Regarding the question whether it is necessary to obtain the consent of the parents of a non-Bahá’í participant in a marriage with a Bahá’í; as Bahá’u’lláh has stated that the consent of the parents of both parties is required in order to promote unity and avoid friction, and as the Aqdas does not specify any exceptions to this rule, the Guardian feels that under all circumstances the consent of the parents of both parties is required ….
On behalf of Shoghi Effendi, letter dated 8/12/41 to the National Spiritual Assembly of the Bahá’ís of the United States and Canada, in Lights of Guidance 279
26. All too often nowadays … consent [of parents for Bahá’í marriage] is withheld by non-Bahá’í parents for reasons of bigotry or racial prejudice; yet we have seen again and again the profound effect on those very parents of the firmness of the children in the Bahá’í law, to the extent that not only is the consent ultimately given in many cases, but the character of the parents can be affected and their relationship with their child greatly strengthened.
The Universal House of Justice, letter dated 2/6/73 to all National Spiritual Assemblies, in Messages from The Universal House of Justice 106–07
27. I notice that I have neglected to answer your question concerning … consent to her daughter’s marriage: this must be given in order to be a Bahá’í Marriage. Bahá’u’lláh requires this and makes no provision about a parent changing his or her mind. So they are free to do so. Once the written consent is given and the marriage takes place, the parents have no right to interfere any more.
On behalf of Shoghi Effendi, letter dated 6/15/54 to the National Spiritual Assembly of the Bahá’ís of Canada, in Messages to Canada 47
28. The pledge of marriage, the verse to be spoken individually by the bride and the bridegroom in the presence of at least two witnesses acceptable to the Spiritual Assembly is, as stipulated in the Kitáb-i-Aqdas (The Most Holy Book): “We will all, verily, abide by the Will of God.”
Bahá’í Prayers 104
29. Bahá’í marriage should at present not be pressed into any kind of a uniform mold. What is absolutely essential is what Bahá’u’lláh stipulated in the Aqdas: the friends can add to these selected writings if they please ….
Letter on behalf of Shoghi Effendi, in Principles of Bahá’í Administration 14
30. If a Bahá’í marries a non-Bahá’í who wishes to have the religious ceremony of his own sect carried out, it must be quite clear that, first, the Bahá’í partner is understood to be a Bahá’í by religion, and not to accept the religion of the other party to the marriage through having his or her religious ceremony; and second, the ceremony must be of a nature which does not commit the Bahá’í to any declaration of faith in a religion other than his own.
Under these circumstances, the Bahá’í can partake of the religious ceremony of his non-Bahá’í partner. The Bahá’í should insist on having the Bahá’í ceremony carried out before or after the non-Bahá’í one, on the same day.
On behalf of Shoghi Effendi, letter dated 6/20/54 to the National Spiritual Assembly of the Bahá’ís of the United States, in Lights of Guidance 279
31. O ye my two beloved children! The news of your union, as soon as it reached me, imparted infinite joy and gratitude. Praise be to God, those two faithful birds have sought shelter in one nest. I beseech God that He may enable them to raise an honored family, for the importance of marriage lieth in the bringing up of a richly blessed family, so that with entire gladness they may, even as candles, illuminate the world. For the enlightenment of the world dependeth upon the existence of man. If man did not exist in this world, it would have been like a tree without fruit. My hope is that you both may become even as one tree, and may, through the outpourings of the cloud of loving-kindness, acquire freshness and charm, and may blossom and yield fruit, so that your line may eternally endure.
Upon ye be the Glory of the Most Glorious.
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá 120
32. Both Bahá’u’lláh and the Báb emphasize the need of children in marriage. The latter, for example, states that to beget children is the highest physical fruit of man’s existence. But neither say whether the number of children should be limited or not. Or if it is to be limited what is the proper method to be used.
On behalf of Shoghi Effendi, letter dated 2/3/32 to Mabel Hyde Paine, in Lights of Guidance 260
33. As to the problem of birth control, neither Bahá’u’lláh nor ‘Abdu’l-Bahá has revealed anything direct or explicit regarding this question. But the Bahá’í Teachings, when carefully studied imply that such current conceptions like birth control, if not necessarily wrong and immoral in principle, have nevertheless to be discarded as constituting a real danger to the very foundations of our social life. For Bahá’u’lláh explicitly reveals in His Book of Laws that the very purpose of marriage is the procreation of children who, when grown up, will be able to know God and to recognize and observe His Commandments and Laws as revealed through His Messengers. Marriage is thus, according to the Bahá’í Teachings, primarily a social and moral act. It has a purpose which transcends the immediate personal needs and interests of the parties. Birth control, except in certain exceptional cases, is therefore not permissible.
On behalf of Shoghi Effendi, letter dated 10/14/35 to an individual believer, in Lights of Guidance 261
34. As to the use of intrauterine devices, we understand that there is a difference of professional opinion as to how they work, i.e., whether they prevent conception or whether they prevent the fertilized ovum from attaching to the wall of the uterus. However, the Guardian has stated that the individual life begins at conception. In using such devices, therefore, Bahá’ís will have to be guided by the best professional advice available and their own consciences. There is nothing in the Kitáb-i-Aqdas, however, concerning the placing of foreign materials in the body for preventing birth.
On behalf of the Universal House of Justice, letter dated 12/31/73 to an individual believer, in Lights of Guidance 264
35. We, as Bahá’ís, are not therefore in a position either to condemn the practice of birth control or to confirm it. Birth control, however, when exercised in order to deliberately prevent the procreation of any children is against the Spirit of the Law of Bahá’u’lláh, which defines the primary purpose of marriage to be the rearing of children and their spiritual training in the Cause. The Universal House of Justice will have to consider this issue and give its verdict upon it.[1]
On behalf of Shoghi Effendi, letter dated 2/4/37 to an individual believer, qtd. in enclosure to letter dated 7/31/70 from the Universal House of Justice to individual believer, in Lights of Guidance 262
[1] The Universal House of Justice feels that the time has not yet arrived for legislation on this matter, and that these instructions provide sufficient guidance for the friends for the time being.
36. It is clear that to have a surgical operation merely to avoid unwanted children is not acceptable. However, as in the case of abortion, circumstances might exist in which such an operation would be justified. Individual believers called upon to make such a decision must be guided by the Bahá’í principles involved, the best professional advice available to them and their own consciences. In arriving at a decision the parties must also take into consideration the availability, reliability and reversibility of all contraceptive methods.
On behalf of the Universal House of Justice, letter dated 10/25/71 to an individual believer, in Lights of Guidance 264
37. Abortion and surgical operations for the purpose of preventing the birth of unwanted children are forbidden in the Cause unless there are circumstances which justify such actions on medical grounds, in which case the decision, at present, is left to the consciences of those concerned who must carefully weigh the medical advice in the light of the general guidance given in the Teachings. Beyond this nothing has been found in the Writings concerning specific methods or procedures to be used in family planning. It should be pointed out, however, that the Teachings state that the soul appears at conception, and that therefore it would be improper to use such a method, the effect of which would be to produce an abortion after conception has taken place.
On behalf of the Universal House of Justice, letter dated 5/23/75 to an individual believer, in Lights of Guidance 264
38. Basically the deliberate taking of human life is forbidden in the Cause, but the Sacred Text envisages certain possible exceptions to this rule and allows for the Universal House of Justice to legislate upon them. One such possible exception is the matter of abortion. It is clear that it is absolutely forbidden for a woman to have an abortion merely because she wants to have one, but there may be circumstances in which an abortion might be justified. However, at the present time we do not wish to legislate on whether or in what circumstances abortion may be permitted, and therefore the whole matter is left to the consciences of those concerned who must carefully weigh the medical advice on the case in the light of the general guidance given in the Teachings.
The Universal House of Justice, letter dated 2/5/75 to the National Spiritual Assembly of the Bahá’ís of the United States, in Lights of Guidance 255
39. We have not discovered any specific reference in the texts to the problem of population explosion in its relation to birth control. This question, of course, is a matter which is currently a subject of concern and speculation by many. A study of our teachings, however, indicates that in the future there will no doubt be a general improvement of standards of life and of health, but there will also be the full exploitation of unused and as yet unsuspected resources of the planet along with the control and tapping of its sources of raw material, with a great increase in productivity.
The Universal House of Justice, letter dated 7/31/70 to an individual believer, in Lights of Guidance 261
40. According to the teachings of Bahá’u’lláh the family, being a human unit, must be educated according to the rules of sanctity. All the virtues must be taught the family. The integrity of the family bond must be constantly considered, and the rights of the individual members must not be transgressed. The rights of the son, the father, the mother —none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father, likewise, has certain obligations to his son. The mother, the sister and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be considered the injury of all; the comfort of each, the comfort of all; the honor of one, the honor of all.
‘Abdu’l-Bahá, The Promulgation of Universal Peace 168
41. A family … is a very special kind of “community”. The Research Department has not come across any statements which specifically name the father as responsible for the “security, progress and unity of the family” … but it can be inferred from a number of the responsibilities placed upon him, that the father can be regarded as the “head” of the family. The members of a family all have duties and responsibilities towards one another and to the family as a whole, and these duties and responsibilities vary from member to member because of their natural relationships. The parents have the inescapable duty to educate their children—but not vice versa; the children have the duty to obey their parents—the parents do not obey the children; the mother—not the father—bears the children, nurses them in babyhood, and is thus their first educator; hence daughters have a prior right to education over sons and, as the Guardian’s secretary has written on his behalf, “The task of bringing up a Bahá’í child, as emphasized time and again in Bahá’í Writings, is the chief responsibility of the mother, whose unique privilege is indeed to create in her home such conditions as would be most conducive to both his material and spiritual welfare and advancement. The training which a child first receives through his mother constitutes the strongest foundation for his future development.” A corollary of this responsibility of the mother is her right to be supported by her husband—a husband has no explicit right to be supported by his wife.
This principle of the husband’s responsibility to provide for and protect the family can be seen applied also in the law of intestacy which provides that the family’s dwelling place passes, on the father’s death, not to his widow, but to his eldest son; the son at the same time has the responsibility to care for his mother.
It is in this context of mutual and complementary duties, and responsibilities that one should read the Tablet in which ‘Abdu’l-Bahá gives the following exhortation:
O Handmaids of the Self-Sustaining Lord! Exert your efforts so that you may attain the honor and privilege ordained for women. Undoubtedly the greatest glory of women is servitude at His threshold and submissiveness at His door; it is the possession of a vigilant heart, and praise of the incomparable God; it is heartfelt love towards other handmaids and spotless chastity; it is obedience to and consideration for their husbands and the education and care of their children; and it is tranquillity, and dignity, perseverance in the remembrance of the Lord, and the utmost enkindlement and attraction.
The Universal House of Justice, letter dated 12/28/80 to the National Spiritual Assembly of the Bahá’ís of New Zealand, in Family Life 62–63
42. The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favor of the All-Merciful, for education is the indispensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory. If a child be trained from his infancy, he will, through the loving care of the Holy Gardener, drink in the crystal waters of the spirit and of knowledge, like a young tree amid the rilling brooks. And certainly he will gather to himself the bright rays of the Sun of Truth, and through its light and heat will grow ever fresh and fair in the garden of life.
…
If, in this momentous task, a mighty effort be exerted, the world of humanity will shine out with other adornings, and shed the fairest light. Then will this darksome place grow luminous, and this abode of earth turn into Heaven. The very demons will change to angels then, and wolves to shepherds of the flock, and the wild-dog pack to gazelles that pasture on the plains of oneness, and ravening beasts to peaceful herds; and birds of prey, with talons sharp as knives, to songsters warbling their sweet native notes.
‘Abdu’l-Bahá, in Bahá’í Education 30
43. While the children are yet in their infancy feed them from the breast of heavenly grace, foster them in the cradle of all excellence, rear them in the embrace of bounty. Give them the advantage of every useful kind of knowledge. Let them share in every new and rare and wondrous craft and art. Bring them up to work and strive, and accustom them to hardship. Teach them to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind.
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá 129
44. These are all relationships within the family, but there is a much wider sphere of relationships between men and women than in the home, and this too we should consider in the context of Bahá’í society, not in that of past or present social norms. For example, although the mother is the first educator of the child, and the most important formative influence in his development, the father also has the responsibility of educating his children, and this responsibility is so weighty that Bahá’u’lláh has stated that a father who fails to exercise it forfeits his rights of fatherhood. Similarly, although the primary responsibility for supporting the family financially is placed upon the husband, this does not by any means imply that the place of woman is confined to the home. On the contrary, ‘Abdu’l-Bahá has stated:
In this Revelation of Bahá’u’lláh, the women go neck and neck with the men. In no movement will they be left behind. Their rights with men are equal in degree. They will enter all the administrative branches of politics. They will attain in all such a degree as will be considered the very highest station of the world of humanity and will take part in all affairs. (Paris Talks, p. 182)
and again:
So it will come to pass that when women participate fully and equally in the affairs of the world, enter confidently and capably the great arena of laws and politics, war will cease; … (The Promulgation of Universal Peace, Vol. II, p. 369 [1982 ed., p. 135])
In the Tablet of the World, Bahá’u’lláh Himself has envisaged that women as well as men would be breadwinners in stating:
Everyone, whether man or woman, should hand over to a trusted person a portion of what he or she earneth through trade, agriculture or other occupation, for the training and education of children, to be spent for this purpose with the knowledge of the Trustees of the House of Justice. (Tablets of Bahá’u’lláh, p. 90)
A very important element in the attainment of such equality is Bahá’u’lláh’s provision that boys and girls must follow essentially the same curriculum in schools.
The Universal House of Justice, letter dated 12/28/80 to the National Spiritual Assembly of the Bahá’ís of New Zealand, in Family Life 65–66