As for the matter of election, it pertains to the general vote, that they may elect with complete freedom.
(‘Abdu’l-Bahá, 1909-Jun-06, to Annie T Boylan -- AB04428)
Elections: freedom of conscience and responsibility for the whole
elections
Editorial introduction
Elect with complete freedom, ‘Abdu’l-Bahá said when asked how members of a Spiritual Assembly should be chosen, and almost everything else about Bahá’í elections unfolds from that short answer. No tactics, no ambition; the person fit for office is the one who protests unworthiness. Shoghi Effendi draws the consequence: nomination and campaigning are discarded, because they endanger the elector’s freedom and breed parties, and in their place each believer is asked to stay in close and continued contact with fellow believers, and so to become an intelligent and responsible elector. The ballot is cast in private, in an atmosphere of prayer, with conscience the only limit, and the result is received as an expression of the will of God. Acts shows an early community choosing seven people of trusted character to meet a practical need, a comparison about service rather than procedure [1]. From here the road leads into the life of spiritual assemblies and the House of Justice, into the meaning of true liberty, and into the relationship between a people and its constitutional government.
Selected passages
In the election of the members of the House of Spirituality no political tactics should enter. They must be free from self nor anxious to further their own personal ambitions.
(‘Abdu’l-Bahá, Words to Lua Getsinger, Ramleh, 1913-Aug-21 -- ABU1582)
The president must be a man who does not insistently seek the presidency. He should be a person free from all thoughts of name and rank; rather, he should say, 'I am unworthy and incapable of this position and cannot bear this great burden.' Such persons deserve the presidency.
(‘Abdu’l-Bahá, Words spoken at Hearst estate in Pleasanton, CA, 1912-Oct-14 -- ABU2720)
The election should be carried out with sincerity and good will. People should be elected who when united together will give the most harmony.
… Question: Is the method they use in Persia of appointing a committee of selection which appoints the members of the House of Spirituality suitable for America?
Abdul-Baha: "Yes, you should do the same."
(‘Abdu’l-Bahá, Words to Mr Esslemont and Mrs True, spoken around Nov. 1919 -- ABU3220)
In the Spiritual Assembly members can be from both men and women - indeed this is better so that complete connection is achieved between men and women.
(‘Abdu’l-Bahá, 1910-Apr-02, to Paul Tyner -- AB05229)
Firstly: The elected members must be religious persons, God-fearing, high-minded and followers of the law.
(‘Abdu’l-Bahá -- ABU3100)
I asked if at time of an election many were brought in who seldom attend the meetings, in order to cast their votes, what shall we do?
He answered, "The members of the spiritual assembly must be well known and firm Baha'is. Those souls who come once in a while to the meetings are not Baha'is."
(‘Abdu’l-Bahá, Words to Corinne True spoken around 1912-Jun-17 -- ABU3191)
O ye beloved friends of 'Abdu'l-Baha! Should you observe that through a general election the Spiritual Assembly will gain increased influence and no one will have cause for objection or hesitation, and all will acknowledge the decisions of the Spiritual Assembly, in such case a general election would be better and more fitting.
(‘Abdu’l-Bahá, 1911 ca., to Spiritual Assembly of Tihran -- AB08982)
Consider how many election meetings are held in the world, how many great assemblies are established - no outcry, no clamor, no conflict and no disputation.
(‘Abdu’l-Bahá, 1913-Aug-16, to Baha'is of Tihran -- AB01400)
In America and Europe, even in Egypt, when the matter of elections arose, there was absolutely no clamor, no outcry, no discord, no conflict. They referred to the votes, and the citizens of the country, each person in complete tranquility, designated someone. Then whoever had the majority became the representative of the others, and they elected the members of parliament in utmost calm, without any noise or clamor. When it was finished, it became known through the newspapers that the election had taken place.
(‘Abdu’l-Bahá, 1913-Nov-05, to Ibn-i-Abhar -- AB09517)
However, the election of the friends is good if it takes place in a state of calm and dignity, without creating commotion. Observe how the Parsees conduct their elections - no clamor, no tumult, no noise, no outcry - in perfect peace and composure. If it is done in this manner it is acceptable; otherwise it will cause the attack of other groups and result in calumny, slander, hatred and enmity of the thoughtless ones. As in the newspaper Chihri-Numa, articles of pure calumny were written claiming that I had repeatedly sent large sums of money for bribing various people so that the Baha'is might obtain membership in parliament.
(‘Abdu’l-Bahá, 1913-Nov-05, to Mirza Azizullah Khan -- AB12183)
Election is only permissible when its reality becomes clear and it occurs with the permission and authorization of the government.
(‘Abdu’l-Bahá, 1903 ca., to Hands of the Cause of God -- AB02819)
At present, wisdom and prudence do not permit the implementation of election rules, as this would cause commotion and sedition. But when the time comes and circumstances permit, the rules and laws of election must certainly be implemented with complete freedom, so that the House of Justice may arise to render outstanding services under the protection and guardianship of the monarchy, and may sacrifice their lives in service to the royal throne with perfect sincerity and goodwill.
(‘Abdu’l-Bahá, 1898-Nov-07, to Haji Mirza Siyyid Ali Fadil Isfahani -- AB02837)
It was observed that this commotion in Tehran would not subside unless the election was not renewed at this time. Therefore, the continuation of the previous body was cabled.
(‘Abdu’l-Bahá, 1913-Aug-27, to Spiritual Assembly of Tihran -- AB00670)
You have written regarding the election of delegates from among the Oriental Bahais. The season for this work has not yet come. God willing, in its opportune time they will be sent.
(‘Abdu’l-Bahá, 1910-Apr-12, to Corinne True -- AB05544)
Therefore it appears that the Hands of the Cause, upon them be the Most Glorious Glory of God, and several wise and unbiased friends should gather and name eighty-one distinguished believers. Then divide those souls into groups of nine. Each group of nine should gradually gather in a location and elect one person. Then those nine elected ones should join with the Hands of the Cause to establish a Spiritual Assembly, and all the friends should obey and submit to that Assembly and serve it and strive to uphold its authority.
… Thus in that Spiritual Assembly, which is a temporary body until the prescribed assembly is formed, the Hands of the Cause of God are permanent members.
(‘Abdu’l-Bahá, 1906 ca., to Azizullah Varqa -- AB01843)
I wrote in reply that its meaning is clear and evident, and the main purpose is that the Hands of the Cause of God are permanent members while others are elected, with every fifty or hundred people electing one person and a majority vote being implemented.
(‘Abdu’l-Bahá, to Mirza Muhammad Hasan Adib -- AB09088)
Every group, that is every hundred or fifty people, should elect one person, whoever they wish, and these elected individuals will elect the members of the Spiritual Assembly. Whether in the first election or the second election, they should consider the majority.
(‘Abdu’l-Bahá, 1911-May-12, to Spiritual Assembly of Tihran -- AB06481)
[Regarding] the Spiritual Assembly of Ishqabad: You asked about the election of the Spiritual Assembly. In a city where the friends of God are few in number, every twenty, thirty, forty or fifty people, depending on whether there are fewer or more friends, should elect one person.
(‘Abdu’l-Bahá, 1920-May-04, to Spiritual Assembly of Ishqabad -- AB05929)
Now since formation of the Universal House of Justice is not yet possible, it was decided that spiritual assemblies in America would renew their elections every five years.
(‘Abdu’l-Bahá, 1910-Jan-07, to Mirza Abu'l-Qasim Gulistanih -- AB00696)
O ye spiritual ones! The rules for election are those which are customary in that country. The period of election is five years.
(‘Abdu’l-Bahá, 1909 or <, to Spiritual Assembly of Chicago, IL et al -- AB04626)
The friends elect a committee of, say, thirty-eight as a selection committee, and this committee appoints the spiritual assembly. Abdul Baha says that in the West both men and women should associate in the same assembly. Members are elected for periods of two and three years. All retire together at the end of the period of office and a new spiritual assembly is appointed in the same manner. Abdul Baha says that this method of election which is used in Persia should also be used in the West.
(‘Abdu’l-Bahá, Words to Fugeta, Dr. Esslemont et al, spoken on 1920-Jan-03 -- ABU0649)
Like this - first all the members must choose a committee of certain persons from among themselves and then this committee should choose the Spiritual House."
(‘Abdu’l-Bahá, Interview with W.H. Randall, Haifa, 1919-Nov-18 -- ABU3239)
In the city the mass of the people elect a delegation or a committee and this committee appoints or elects the members of the local House of Justice. The members of the local Houses of Justice convene at some given place and elect directly the members of the national House of Justice, either from their own members or from others.
(‘Abdu’l-Bahá, Words to Latimer, Esslemont, Randall et al, spoken on 1919-Nov-20 -- ABU0392)
"The nations will choose directly the International House of Justice and everything will be in its hands. For instance, Syria will have a House of justice. The people will elect it. Then this House of Justice of Syria [as a state under the Turkish Empire] will elect the House of Justice of Constantinople. Then Constantinople, London, Paris, Washington and so on will elect the International House of Justice."
(‘Abdu’l-Bahá, Words to Latimer, Esslemont, Randall et al, spoken on 1919-Nov-22 -- ABU0494)
When asked who would elect the individual members of the House of Justice, the Master said: "They would be elected similar to the plan adopted in electing members of Congress in the United States, each country electing a representative, the same as each state does in the union."
(‘Abdu’l-Bahá, Words to Percy Woodcock in 1909 -- ABU1572)
However, when the House of Justice is established, all its members will be elected by universal suffrage, for the House of Justice is all-embracing.
(‘Abdu’l-Bahá, to Spiritual Assembly of Tihran -- AB11384)
Elections take place in different provinces and the House of Justice is formed, and they will determine the center according to their own judgment.
(‘Abdu’l-Bahá, Words spoken on 1915-Apr-18 in Haifa -- ABU3290)
"It is evident that it is better if the people elect the best among them, and then these elect the president of the republic. That is to say, the president should be the elect of the elect, because the public in general are not as well informed as they should be in regard to political affairs.
(‘Abdu’l-Bahá, Words to Mr Pinchot and others, spoken at his estate outside Milford on 1912-Jun-04 -- ABU0001)
(‘Abdu’l-Bahá, 1911-Jul-30, to Ali Akbar Nakhjavani -- AB05129)
Regarding the matter of elections: if after being elected a member commits an evident wrong that is proven in court, they are removed. Without this, even if they lack capability, it is not possible [to remove them]. However, in the next election they can be dropped. In this case another person is elected in their place. If an elected member resigns their membership, they are free to do so and this resignation is acceptable.
(‘Abdu’l-Bahá, 1911-Jun-22, to Tabib Irvani, Mirza Aqa Jan son of Harun Hamadani -- AB07328)
A.B.---- The remaining eight should elect one.
(‘Abdu’l-Bahá, Words spoken at Haifa Pilgrim House, 1920-Nov-15 -- ABU1111)
Holding the convention in the central city is very appropriate, but at the time of organizing, consult with the friends so that the location is determined by majority vote, as there is plenty of time.
(‘Abdu’l-Bahá, 1919-May-05, to Spiritual Assembly of Poona -- AB04336)
Whatever the Convention decides by majority vote is acceptable and shall be carried out.
(‘Abdu’l-Bahá, 1920-Dec-08, to Corinne True -- AB06031)
Things not definitely stated in the Book are referred to the House of Justice. Whatever the House of Justice decides, that is obligatory. Now it is not possible for all the world to come together. The Convention is similar to the House of Justice to a certain extent. Its decision and laws must be carried out.
(‘Abdu’l-Bahá, Words to Fugeta, Dr. Esslemont et al, spoken on 1920-Jan-02 -- ABU3081)
But where thousands are considering these questions, we have more essential questions.
(‘Abdu’l-Bahá -- ABU3362)
Further quotations · supplied wording and references
In order to preserve the spiritual character and purpose of Baha'i elections the practices of nomination or electioneering, or any other procedure or activity detrimental to that character and purpose shall be eschewed. A silent and prayerful atmosphere shall prevail during the election so that each elector may vote for none but those whom prayer and reflection inspire him to uphold.
CUHJ.14
The practice of nomination being thus contrary to the spirit of Baha'i Administration should be totally discarded by all the friends. For otherwise the freedom of the Baha'i elector in choosing the members of any Baha'i Assembly will be seriously endangered leaving the way open for the domination of personalities. Not only that; but the mere act of nomination leads eventually to the formation of parties--a thing which is totally alien to the spirit of the Cause.
LG#31 (4 Feb. 1935 on behalf of Shoghi Effendi)
In addition to these serious dangers, the practice of nomination has the great disadvantage of killing in the believers the spirit of initiative, and of self-development. Baha'i electoral procedures and methods have, indeed, for one of their essential purposes the development in every believer of the spirit of responsibility. By emphasizing the necessity of maintaining his full freedom in the elections, they make it incumbent upon him to become an active and well -- informed member of the Baha'i community in which he lives.
LG#32 (4 Feb. 1935 on behalf of Shoghi Effendi)
To be able to make a wise choice at the election time, it is necessary for him to be in close and continued contact with all of his fellow -- believers, to keep in touch with local activities, be they teaching, administrative or otherwise, and to fully and whole-heartedly participate in the affairs of the local as well as national committees and Assemblies in his country. It is only in this way that a believer can develop a true social consciousness, and acquire a true sense of responsibility in matters affecting the interests of the Cause. Baha'i community life thus makes it a duty for every loyal land faithful believer to become an intelligent, well -- informed and responsible elector, and also gives him the opportunity of raising himself to such a station.
LG#34 (4 Feb. 1935 on behalf of Shoghi Effendi)
I feel that reference to personalities before the election would give rise to misunderstanding and differences. What the friends should do is to get thoroughly acquainted with one another, to exchange views, to mix freely and discuss among themselves the requirements, and qualification for such a membership without reference or application, however indirect, to particularly individuals, but should stress the necessity of getting fully acquainted with the qualifications of membership referred to in our Beloved's Tablets and of learning more about one another through direct, personal experience rather than through the reports and opinions of our friends.
PBA.046, COC#709, COC#1365, LG#36, DG#60 (14 May 1927 from Shoghi Effendi)
It is expected that, through training and experience in the process of Baha'i elections, the members of the electorate will have raised their consciousness of their responsibility to vote for only those who satisfy the requirements that the Guardian has outlined. They will, therefore, see it as their continuing duty to familiarize themselves with the character and abilities of those who are active in the community, so that, when the time for an election comes, they will already have some idea of the people from among whom they must make their choice.
(16 Nov. 1988 from the Universal House of Justice)
With a heightened awareness of the functions to be performed by the elected body, the believer can properly assess those for whom a vote should be cast. From among the pool of those whom the elector believes to be qualified to serve, selection should be made with due consideration given to such other factors as age distribution, diversity, and gender. The elector should make his choice after careful thought over an extended period before the actual election.
(25 March 2007 from the Universal House of Justice)
The electors ... must prayerfully and devotedly and after meditation and reflection elect faithful, sincere, experienced, capable and competent souls who are worthy of membership....
COC#716 (1 Jul. 1943 on behalf of Shoghi Effendi)
The strength and progress of the Baha'i community depend upon the election of pure, faithful and active souls... Canvassing is deprecated... Baha'i elections of the Community are... sanctified from all traces of canvassing and plotting that characterize the activities of the perfidious.
LG#35 (9 Apr. 1932 from Shoghi Effendi to the friends in Persia)
Concerning the presidential elections, Shoghi Effendi says that we should avoid anything that would identify the Cause as a body with one party or the other. Any such recommendation on the part of the Assemblies, no matter how indirect it may be, will show that the Cause is favouring one party against another. It is for the friends individually and independently to study the issues and find to what party they desire to extend their support. Election should be free and not subjected to such influences. The friends should individually see what the proper course is and follow it. … (20 Aug. 1932 on behalf of Shoghi Effendi to Willard Hatch) Now, regarding the question of Baha'i participation in the presidential elections in America: the Guardian wishes me to state that he has never instructed any believer to refrain from voting, as he believes that this is essentially a question which involves the application of an administrative principle of the Cause; and as you well know the application of all such administrative principles is primarily the function of the Local and National Assemblies, and not of the Guardian. Shoghi Effendi has already restated the principle laid down by the Master namely that the believers should keep away from political activities. The task of determining what activity is political or not is that of the Assemblies, inasmuch as it constitutes the application of a Baha'i administrative principle, and not its formulation or its interpretation.
(28 May 1937 on behalf of Shoghi Effendi to Willard Hatch)
Equally significant to the procedures for election -- to further extend the example -- is the evocation of that rarefied atmosphere of prayer and reflection, that quiet dignity of the process, devoid of nominations and campaigning, in which the individual's freedom to choose is limited only by his own conscience, exercised in private in an attitude that invites communion with the Holy Spirit. In this sphere, the elector regards the outcome as an expression of the will of God and those elected as being primarily responsible to that will, not to the constituency which elected them.
M86-01 60.20 (29 Dec. 1988 from the Universal House of Justice)
Continue exploring
For thought and discussion
Questions to carry forward
- What changes when an election is understood as an opportunity for service and the development of responsibility?
- How can electors become well informed about one another while protecting freedom from nomination and campaigning?
- What do the differences among early arrangements and later guidance teach about reading institutional history?
- How does prayerful reflection relate to practical knowledge of the work an elected body must perform?
- What similarities and differences appear when Acts 6 is read beside these passages?
- How might freedom of individual judgment and concern for the whole strengthen each other?