Istijlál, 02 Ayyám-i-Há (The Days of Há), 182 B.E.

Quotes for Reflection

The essence of all that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye. — Bahá’u’lláh ¹

Question for Consideration

What is the relationship of “oneness” to “divine justice”?

Perplexity Pro Response ²

In the Bahá’í writings, oneness is both the aim and the inner reality of divine justice: justice is the law and method by which the intrinsic oneness of humanity and creation becomes conscious, protected, and expressed in social life. [1] [2]

1. Justice discloses oneness

Bahá’u’lláh defines justice as “the appearance of unity among men” and “the light of men,” making clear that the true function of justice is to uncover and safeguard the unity already latent in reality. Justice is not merely giving each their due in a legal sense; it is the divine principle that: [1]

• unmasks illusions of superiority and inferiority,
• compels us to “look into all things with a searching eye,” free from “idle fancy and imitation,”
• and enables us to “discern with the eye of oneness His glorious handiwork.” [1]

So when He says “The essence of all that We have revealed for thee is Justice,” it culminates in this: to see with the “eye of oneness” is the highest fruit of justice; conversely, to practice true justice is to act as if that oneness is real, binding, and sacred. [1]

2. Oneness is the measure of justice

Because reality is one, anything that fractures that oneness is inherently unjust. Bahá’u’lláh and ‘Abdu’l‑Bahá therefore treat unity and justice as inseparable:

• The “purpose of religion” is “to establish unity and concord amongst the peoples of the world.” [1]
• Justice is described as the “canopy of existence” and the “pole” upon which the order of the world rests; its purpose is explicitly the “appearance of unity among men.” [1] [3]

This means divine justice is not satisfied by formal equality alone. A situation is “just” only insofar as it:

• reduces estrangement and prejudice,
• protects and uplifts the oppressed and minorities, and
• aligns social arrangements with the truth that “all are the leaves of one tree and the drops of one ocean.” [1]

Hence Shoghi Effendi can say that Bahá’í institutions must “inculcate, demonstrate, and apply those twin and sorely needed principles of Divine justice and order,” making the Bahá’í community a model of “the oneness of mankind.” [2]

3. Oneness gives justice its spiritual content

In a merely human philosophy, justice can be understood as balance, rights, or procedure. In the Bahá’í teachings, divine justice is rooted in the metaphysical fact that:

• all humans share one spiritual reality and one divine origin,
• the “world of humanity is one,” and
• differences of race, nation, or class are like the varied colors of one garden—sources of beauty, not hierarchy. [1] [3]

Because of this, justice is not only external fairness; it is an inner alignment of vision: purifying perception from bias so that one sees and loves that oneness, and then structures relationships and institutions accordingly. A person may be legally exact yet spiritually unjust if they still cling to notions of superiority or exclusion. Divine justice demands a consciousness in which “no distinction” is seen in worth between peoples, and where any “discrimination… if at all to be tolerated, is… in favor of the minority.” [1] [2]

4. Oneness is both the starting point and the goal

You can think of the relationship this way:

• Ontology: In God’s sight, humanity is already one—this is the given. [1] [3]
• Ethics: Justice is the divine command to acknowledge that oneness and to renounce “idle fancies” (like racial superiority, nationalism, class pride) that deny it. [1] [2]
• Social order: Laws and institutions are just when they progressively reflect and reinforce that oneness—locally, nationally, and globally. [1] [2]

Thus oneness is not a sentimental ideal added onto justice; it is what justice looks like when God’s reality is taken seriously. Where there is no oneness, justice has not yet been fulfilled.

5. For personal practice

In that light, Bahá’u’lláh’s sentence in your quotation forms a chain:

1. “The essence… is Justice” → live by a standard higher than self and group interest. [1]
2. “is for man to free himself from idle fancy and imitation” → detach from inherited prejudices, party spirit, or mere tradition. [1]
3. “discern with the eye of oneness His glorious handiwork” → train the heart to see one human family in God’s creation. [1]
4. “and look into all things with a searching eye” → let that vision of oneness guide how you judge situations, systems, and your own motives. [1]

In sum, oneness is the reality that divine justice reveals, and divine justice is the path by which oneness becomes operative in the soul and in the world.

---

​Citations

• [1] Bahá’u’lláh. Tablets of Bahá’u’lláh, Revealed after the Kitáb-i-Aqdas. Bahá’í Reference Library. https://www.bahai.org/r/030537471
• [2] Effendi, Shoghi. The Advent of Divine Justice. Bahá’í Reference Library. https://www.bahai.org/r/862028771.
• [3] ‘Abdu’l-Bahá. Some Answered Questions. https://www.bahai.org/r/610118851

---

Footnotes

1. Bahá’u’lláh. Tablets of Bahá’u’lláh, Revealed after the Kitáb-i-Aqdas. Bahá’í Reference Library. https://www.bahai.org/r/061871273. ↩︎
2. Perplexity Pro. “The Relationship of Oneness to Divine Justice”. Edited by Steve Bosserman. February 25, 2026. https://www.perplexity.ai/search/the-essence-of-all-that-we-hav-V6ctLVJRSX.4dn25jjtkow.  ↩︎

---

Be the Voice of…

Hamed Mehrabkhani Arrested in Tabriz

On 18 February 2026, Mr. Hamed Mehrabkhani, a Bahá’í resident of Qazvin and approximately 32 years old, was arrested by security forces at his sister’s home in Tabriz and taken to an undisclosed location. During the arrest, officers who… pic.twitter.com/IHgX6oRs4p

— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) February 25, 2026

---

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá   The Promulgation of Universal Peace | Bahá’í Reference Library.

‘Idál, 01 Ayyám-i-Há (The Days of Há), 182 B.E.

Quotes for Reflection

Bestir yourselves, O people, in anticipation of the days of Divine justice, for the promised hour is now come. Beware lest ye fail to apprehend its import and be accounted among the erring. — Bahá’u’lláh ¹

Question for Consideration

What is “divine justice?”

Perplexity Pro Response ²

In general religious philosophy, “divine justice” means God’s perfectly fair, wise, and balanced way of dealing with creation: rewarding good, permitting or correcting evil, and ordering events so that, in the end, everything is put right according to God’s knowledge and purpose. [1]​

Key ideas in “divine justice”

• God judges with complete knowledge: nothing is hidden from God, so His justice is never based on ignorance, bias, or partial information. [1]​
• Justice serves unity and order: divine justice is understood as the principle that brings true order, peace, and unity to human life and society, not just punishment. “The organization of the world and the tranquillity of mankind depend upon it.” [1]​
• Justice is the “light of men”: it is described as the inner standard that lets people see truth, distinguish right from wrong, and avoid oppression. [1]​
• Justice has two pillars: reward and punishment; both are needed to “traineth the world” and protect people and communities. [1]​
• Human justice should mirror divine justice: institutions and individuals are called to truthfulness, fairness, integrity, and freedom from prejudice, as reflections of God’s justice in social life. [1]​

In The Advent of Divine Justice

In the work you have attached, “divine justice” refers especially to:

• God’s overarching plan for humanity in a time of crisis: global turmoil and injustice are seen as preparing the way for the “Most Great Justice,” when new, more just structures of life emerge. [1]​
• The mission of believers to build just institutions: bodies like local, national, and ultimately a “Universal House of Justice” are meant to be instruments of divine justice in the world. [1]​
• Three core personal requirements that express divine justice:
  • Rectitude of conduct (absolute honesty, fairness, reliability).
  • Holiness and chastity (personal purity in a morally lax environment).
  • Interracial fellowship purged from racial prejudice, so that justice is not distorted by bias. [1]​

In sum, “divine justice” is not only God’s right judgment; it is also the pattern of life, character, and institutions that humans are asked to build so that God’s will for a united and peaceful world can be realized. [1]​

Follow-Up Questions Proposed by Perplexity Pro

Here is a set of questions, grouped by theme, that could deepen understanding of divine justice from a Bahá’í perspective.

About God’s justice itself

• How do Bahá’í writings describe the relationship between divine justice and divine mercy? [1]
• In what sense is the “light of men” said to be justice, and what does that imply about the nature of God? [1]
• Why does Bahá’u’lláh say that “the organization of the world and the tranquillity of mankind depend upon” justice? What does that mean in practice? [1]
• How do the “two pillars” of justice—reward and punishment—actually train the world? [1]

Personal spiritual questions

• What would it look like in my daily life if I truly believed God’s justice is “the best beloved of all things” in His sight?​ [1]
• How is my own sense of fairness different from the “Divine justice” that Bahá’u’lláh and ‘Abdu’l‑Bahá describe? [1]​
• In what ways does cultivating rectitude of conduct (truthfulness, honesty, equity) align me with divine justice? [1]​
• Where in my life do “materialism,” “carnal desires,” or “trivial pleasures” pull me away from the standards of a chaste and holy life that divine justice requires?​ [1]

Community and institutions

• Why does Shoghi Effendi call rectitude of conduct the “crowning distinction” of Bahá’í institutions that are forerunners of the Universal House of Justice? [1]
• How should Bahá’í communities “mirror” divine justice when making decisions, allocating resources, or resolving conflicts? [1]
• What does it mean that Bahá’í Assemblies must be “the exponent and guardian of that Divine Justice which can alone insure the security of, and establish the reign of law and order in, a strangely disordered world”? [1]

Justice and social issues (especially race)

• Why does Shoghi Effendi say Bahá’ís in America must “inculcate, demonstrate, and apply” the twin principles of divine justice and order in contrast to political corruption, moral license, and racial prejudice? [1]
• What would it mean, in concrete terms, for a community to adopt “freedom from racial prejudice” as its watchword as an expression of divine justice? [1]
• Why are Bahá’ís urged to favor minorities (for example, in elections when qualifications are equal) as an application of justice? [1]
• How is healing racial injustice part of preparing for “the advent of the Most Great Justice”? [1]

History, suffering, and destiny

• How do the “great oppressions that have befallen the world” prepare it for “the advent of the Most Great Justice”? [1]
• What does it mean that America, despite its “excessive and binding materialism” and racial prejudice, is singled out to champion a New World Order of justice? [1]
• How should Bahá’ís read current world turmoil—as punishment, purification, opportunity for service, or all of these—through the lens of divine justice? [1]

Pedagogical or study-circle use

For a study group, you might ask:

• Which passage on justice in The Advent of Divine Justice most challenges our current habits or assumptions, and why? [1]
• What specific actions (personal, community, social) would show that we are taking divine justice seriously, not just admiring it as an ideal? [1]

If you’d like, I can turn these into a 1–2 session study guide with quotes and reflection activities.

---

​Citations

• [1] Effendi, Shoghi. The Advent of Divine Justice. Bahá’í Reference Library. https://www.bahai.org/r/862028771.

---

Footnotes

1. Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Bahá’í Reference Library. https://www.bahai.org/r/226192092. ↩︎
2. Perplexity Pro. “What Is Divine Justice.” Edited by Steve Bosserman. February 24, 2026. https://www.perplexity.ai/search/what-is-divine-justice-eYf_5kHTQO2mwRg73Cif9w#0.  ↩︎

---

Be the Voice of…

Trial of Three Bahá’í Women Scheduled for Saturday, 7 February 2026

The trial of three Bahá’í women, Ms. Shideh Tavakkoli, Ms. Shila Tavakkoli, and Ms. Sheida Rowhani, was scheduled to be held on Saturday, 7 February 2026. The baseless charges against them include “membership in… pic.twitter.com/XTkNY9XYk7

— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) February 24, 2026

---

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá   The Promulgation of Universal Peace | Bahá’í Reference Library.

---

Fidál, 19 Mulk (Dominion), 182 B.E.

Quotes for Reflection

We ask God graciously to grant that all may evince such fairness of character, such goodliness of deed and kindliness of word as will meet with His good pleasure. It hath been decreed that the citadels of men’s hearts should be subdued through the hosts of a noble character and praiseworthy deeds. Contention, discord, strife and sedition have all been forbidden in the Book of God. Beseech the Lord that He deprive not His dominions of the effulgent light of the sun of trustworthiness, nor deny them the radiance of the Day-Star of truthfulness or the splendour of the orb of justice and equity. ¹ Trustworthiness and piety are even as two luminaries shining resplendent above the horizon of the heaven of the Tablet in which are inscribed the ordinances of God. Well is it with them that have discerned them, and woe betide the heedless! — Bahá’u’lláh ²

Question for Consideration

From a Bahá’í perspective, what is the relationship of trustworthiness to justice?

Perplexity Pro Response ³

Trustworthiness in the Bahá’í writings is presented as an inner moral light that makes justice possible in human affairs; it is both a precondition for justice and one of its chief expressions in daily life. [1]

Trustworthiness as foundation for justice

• Bahá’u’lláh describes trustworthiness as “the greatest portal leading unto the tranquillity and security of the people,” and says that the “stability of every affair” depends on it. [1]
• In the same compilation, He states that the “first, the fundamental purpose underlying creation” is the appearance of “trustworthiness and godliness, of sincerity and goodwill amongst mankind,” because these qualities are “the cause of peace, security and tranquillity.” [1]

From a Bahá’í perspective, justice is the divine principle that orders society; trustworthiness is the personal moral quality that allows justice to be reliably carried out in relationships, institutions, and contracts. [1]

Light, sun and orb: their linkage

• In the passage you quoted, trustworthiness, truthfulness, justice and equity are pictured as celestial lights: “the sun of trustworthiness,” “the Day-Star of truthfulness,” and “the orb of justice and equity.” [1]
• Elsewhere Bahá’u’lláh says “trustworthiness is the sun of the heaven of My commandments, truthfulness is its moon, and praiseworthy attributes are its stars,” linking it directly with the divine law that justice applies. [1]

The imagery suggests that justice (an “orb”) can illumine the world only if the “sun” of trustworthiness is shining in hearts and actions; without trustworthy souls, the light of just laws cannot reach society. [1]

Personal virtue and social justice

• ‘Abdu’l‑Bahá calls trustworthiness “the bedrock of His Faith and the foundation of all virtues and perfections,” saying that a person lacking it is “destitute of everything,” even if other good works are present. [1]
• At the same time, He repeatedly links trustworthiness with “justice and equity” in public service, insisting that government employees and officials must show, “justice and equity,” and complete honesty, otherwise they are “deprived of the outpourings of God’s grace.” [1]

In Bahá’í thought, then, justice is not only a structural principle (right laws, fair institutions) but is inseparable from the trustworthy character of the people who operate those structures. [1]

Mutual reinforcement in community life

• Bahá’u’lláh prays that the friends be “clothed…in the robe of justice and…illumined…with the light of trustworthiness,” pairing the two as complementary garments of the soul. [1]
• The Universal House of Justice’s compilation highlights how trustworthiness in business, administration, and governance becomes a “supreme instrument for the prosperity of the world” and a means for “the spread of justice and equity among the peoples of the world.” [1]

From this perspective, justice protects the rights of all, while trustworthiness assures that those rights are actually upheld in practice; each strengthens the other in building a unified and peaceful society. [1]

​Citations

1. Trustworthiness: A Cardinal Bahá’í Virtue. Compiled by the Research Department of the Universal House of Justice, Revised August 1990 – Bahá’í Reference Library

Footnotes

1. Bahá’u’lláh, ‘Abdu’l-Bahá. “Bahá’í Sacred Writings.” Bahá’í Reference Library, July 2025. https://www.bahai.org/r/250820767. ↩︎
2. Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/968216182. ↩︎
3. Perplexity Pro. “The Relationship of Trustworthiness to Justice.” Edited by Steve Bosserman. February 23, 2026. https://www.perplexity.ai/search/beseech-the-lord-that-he-depri-LccI7f35QWiyuoQgdSTMeQ#0. ↩︎

Kamál, 18 Mulk (Dominion), 182 B.E.

Quotes for Reflection

He feels you should both consider the competent running of your business not only a moral obligation to any creditors outstanding, but also the wise and proper thing to do. — written on behalf of Shoghi Effendi ¹

Question for Consideration

How does the above quote relate to divine law and secular law?

Perplexity Pro Response ²

The quote links divine law and secular law by insisting that running a business well is simultaneously a spiritual duty before God and a legal/ethical duty within society, especially toward creditors. [1]

Divine law dimension

In Bahá’í teachings, business conduct is a field for living out core divine laws such as trustworthiness, justice, and fulfilling one’s obligations. Failing to pay debts when able is explicitly described as contrary to “the good pleasure of the one true God,” and settling debts diligently is commanded as part of trustworthiness. Thus, to regard the “competent running” of a business as a “moral obligation” to creditors means seeing accurate accounting, prudent management, and repayment as obedience to God’s law, not just good practice. [1]

Secular law dimension

At the same time, Bahá’í texts repeatedly urge believers to act with rectitude and honesty in all dealings and to obey just laws of the state, particularly in economic and governmental roles. Competently managing a business so it can meet its obligations aligns with secular legal requirements around contracts, insolvency, and creditor rights, and is described as part of the “wise and proper” way to function in society. Good business management therefore becomes a bridge where religious virtue (trustworthiness) and civil obligations (creditor protection, fair dealing) reinforce each other rather than compete. [1]

How the quote ties them together

By calling sound business management both a “moral obligation” and “wise and proper,” the quote frames the same act—competent, honest operation of a business—as required by divine law and endorsed by secular reason and law. It implies that a believer cannot excuse financial negligence by appealing either to spirituality (e.g., “I am detached from material things”) or to minimal legal compliance; instead, they must actively protect creditors’ interests as part of living God’s commands and upholding the legitimate expectations of civil society. [1]

Follow-Up Questions Proposed by Perplexity

Here are some questions that could open up deeper reflection on this theme:

About divine law and moral obligation

• What does it mean, in practice, to see paying creditors as obedience to God rather than just “good manners”? [2] [3]
• How does trustworthiness in business become an act of worship, not just a personal virtue? [2] [4]
• Where is the line between unavoidable business loss and moral failure in the sight of God? [2] [4]

About secular law and civil duty

• How do laws about contracts, insolvency, and creditor protection reflect underlying spiritual values such as justice and the honoring of rights? [5] [6]
• When secular law allows something (e.g., walking away from debts legally) but divine law encourages a higher standard, how should a believer respond? [2] [4] [6]
• In what ways can “sound business practices” themselves be seen as a form of service to society and government? [6] [7]

Where the two intersect

• Why might Shoghi Effendi’s secretary describe competent business management as both “moral obligation” and “wise and proper”? What is gained by holding both together? [3]
• How can a business be run on “divine principles” (trustworthiness, truthfulness, justice) while also meeting the technical demands of modern commercial law? [2] [5] [7]
• What kinds of business decisions show the unity of divine and secular law—for example in transparency, fair contracts, realistic risk-taking, or how we treat employees and creditors in hardship? [2] [5] [7]

Personal application

• If I examined my own financial and business decisions, where would creditors or partners see clear evidence of trustworthiness—where might they not? [2] [4]
• How might my approach to budgeting, debt, and risk change if I saw them primarily as questions of spiritual responsibility rather than personal success or failure? [2] [4] [7]
• What concrete habits (record-keeping, consultation, legal advice, frank communication with creditors) could help me honor both divine law and secular law more faithfully? [5] [7]

​Citations

1. Trustworthiness: A Cardinal Bahá’í Virtue | Bahá’í Reference Library
2. Trustworthiness – Baha’i Feast Devotional Program
3. Trustworthiness: A Cardinal Bahá’í Virtue | Bahá’í Reference Library
4. Trustworthiness: A Cardinal Bahá’í Virtue | Bahá’í Reference Library
5. Letters on Business Ethics | Holy Writings
6. Lights of Guidance: Shun Politics Like the Plague and be Obedient to the Government in Power | Bahai.works
7. Business | Bahá’í Quotes
8. Trustworthiness | Bahá’í Quotes

Footnotes

1. Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/061632630. ↩︎
2. Perplexity Pro. “The Wise and Proper Thing to Do.” Edited by Steve Bosserman. February 22, 2026. https://www.perplexity.ai/search/he-feels-you-should-both-consi-KoLU5TMIRCW7w5pro73T7w#0. ↩︎

Jamál, 17 Mulk (Dominion), 182 B.E.

Quotes for Reflection

The Guardian feels that your attitude towards the corrupt practice of accepting commissions from fellow physicians and pharmacists is most admirable. The more upright and noble the Bahá’ís are in their conduct, the more they will impress the public with the spiritual vitality of the Faith they believe in. — written on behalf of Shoghi Effendi ¹

Question for Consideration

What available methods can bolster one’s agency to choose upright and noble conduct in the face of prevailing corrupt practices?

Perplexity Pro Response ²

Several complementary methods can strengthen a person’s agency to act uprightly in the midst of corrupt norms.

1. Deepen conviction and clarity

• Regularly study writings that praise trustworthiness, uprightness, and truthfulness, and condemn corruption, so that your mind is very clear on what is right and why it matters. [1]
• Reflect that the “purpose underlying creation” is the appearance of qualities such as trustworthiness, sincerity, and goodwill among humanity; seeing integrity as your life’s purpose gives inner strength when pressured to compromise. [1]
• Meditate on statements that “the sword of upright conduct and a goodly character is sharper than blades of steel,” strengthening the belief that moral courage is more powerful than social or economic pressure. [1]

2. Build habits that support virtue

• Make specific advance decisions (e.g., “I will never accept or pay under‑the‑table commissions”) so that choices are already made before you face pressure. [1]
• Establish daily practices—prayer, meditation, brief self‑accounting—that reinforce truthfulness and trustworthiness as core habits rather than occasional efforts. [1]
• Start with smaller acts of integrity (accurate reporting, keeping promises, punctual payment of debts) to train your “moral muscle” for larger tests. [1]

3. Use conscious self‑accounting

• Review each day: “Where was I fully upright? Where did I yield to fear, gain, or convenience?” and then plan a concrete corrective step for the next similar situation. [1]
• Weigh any proposed compromise against long‑term spiritual consequences, recalling that even a minor breach of trust can “sully” the Cause and one’s own dignity, whereas a single loaf of bread with integrity is better than riches gained by corruption. [1]
• Keep in mind that if a person lacks trustworthiness, other virtues are hollow; this framing makes even small dishonest gains feel too costly. [1]

4. Strengthen reliance on God

• Pray explicitly for the “robe of justice” and the “light of trustworthiness,” asking to be protected from venality and corruption in work and public life. [1]
• In moments of pressure (when a bribe is offered, a kickback suggested, or an unethical favor requested), silently turn to God and reaffirm that your honour and sustenance come from Him, not from corrupt advantage. [1]
• Remember that God “requites” every sincere effort, even if some leaders or colleagues do not appreciate integrity; this reduces fear of worldly loss and frees you to choose the right course. [1]

5. Choose environment and companions wisely

• Seek out colleagues, supervisors, or professional settings where honesty is valued; even one trustworthy ally at work can make resistance to corrupt norms much easier. [1]
• In your community, associate closely with people known for scrupulous honesty, since “companions” like trustworthiness and piety act as “sentinels” guarding you from harm. [1]
• Where you cannot avoid a corrupt milieu (e.g., a profession or institution), define clear red lines and, if necessary, be prepared to change roles or workplaces rather than live in ongoing compromise. [1]

6. Reframe work as service, not gain

• Treat your profession as “service to the whole of humanity,” not as a means for personal enrichment; this makes corrupt shortcuts feel like a betrayal of a trust, not cleverness. [1]
• Remember that any office or employment should be approached with “entire detachment, integrity and independence of spirit,” content with rightful remuneration and avoiding any “bribery and fraud.” [1]
• See your business or practice as an instrument of teaching by example, so that people are moved to say, “How great is their truthfulness, how high their trustworthiness”; this public witness becomes a strong motive to remain upright. [1]

7. Prepare for and accept material sacrifice

• Accept in advance that refusing corrupt advantages may mean slower progress, financial loss, or professional obstacles, yet brings “imperishable riches and…everlasting honour.” [1]
• Recall that glory does not lie in fortunes, especially those “unlawfully amassed through extortion, embezzlement and corruption,” but in equity, uprightness, and detachment. [1]
• When you suffer for choosing the right, reinterpret that suffering as proof of sincerity and as participation in a larger spiritual struggle to subdue the “citadels of men’s hearts” by noble deeds. [1]

8. Serve as a transparent, accountable example

• Welcome oversight and clear procedures (written policies, audits, shared decision‑making), because transparency makes it easier to remain firm and harder to be pressured into secret practices. [1]
• Involve consultation when facing gray areas—trusted peers, institutions, or assemblies—so that the decision is not left to your isolated fear or desire. [1]
• Aim that “no charge of secrecy, of fraud, of bribery or of intimidation may, however ill‑founded, be brought against” you; this standard encourages proactively avoiding situations that even resemble corruption. [1]

As an illustration: a physician who refuses kickbacks can (1) write down a personal code of conduct; (2) inform relevant colleagues and suppliers that all referrals are based solely on patients’ best interests; (3) put office policies and billing in writing and open to review; (4) regularly pray and reflect on trustworthiness; and (5) accept that some income or referrals may be lost, while trusting that such uprightness will, in the long run, attract the right patients and God’s confirmations. [1]

​Citations

1. Trustworthiness: A Cardinal Bahá’í Virtue. Compiled by the Research Department of the Universal House of Justice, Revised August 1990 – Bahá’í Reference Library

Footnotes

1. Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/968216182 ↩︎
2. Perplexity Pro. “Methods to Bolster One’s Agency.” Edited by Steve Bosserman. February 21, 2026. https://www.perplexity.ai/search/the-guardian-feels-that-your-a-Q1e6qioRR_.WUTKp3D27Ew#0. ↩︎

Jalál, 16 Mulk (Dominion), 182 B.E.

Quotes for Reflection

As for your comment that the Faith has a need for selfless, love-intoxicated followers, for people of outstanding spiritual endowments, for powerful, eloquent speakers and for men of material resources and talents to vindicate the truth of our beloved Cause, the Guardian instructed me to write:

“What is needed is excellence of character and conduct, and compliance with the laws revealed by Bahá’u’lláh—these are the magnets that attract divine confirmation, and the means of establishing the validity and uniqueness of the Cause of the All-Glorious.”

He further bade me write:

“The removal of imperfections is a gradual process. Constant advice and admonition are necessary so that, step by step, the community may make good the various deficiencies that beset it and run its affairs on a planned and orderly basis.” — written on behalf of Shoghi Effendi ¹

Question for Consideration

What qualities are necessary for people to persist in their pursuit of “excellence of character and conduct, and compliance with the laws revealed by Bahá’u’lláh” while realizing that “the removal of imperfections is a gradual process” for everyone?

Perplexity Pro Response ²

Persevering on this path calls for a cluster of inner qualities that hold together aspiration (striving for excellence) and realism (accepting gradual growth). Several stand out in the Bahá’í writings.

Core spiritual attitudes

• Humility before God and others: Seeing oneself as a learner, always in need of God’s mercy, protects from both pride when progress occurs and despair when faults appear. [1] [2]
• Detachment from ego and praise: Striving to please God rather than to appear virtuous before others makes it possible to face one’s imperfections honestly and keep moving forward. [1] [3]
• Trust in divine assistance: Confidence that “pure and holy deeds” attract confirmation enables believers to keep striving even when results seem slow or invisible. [4] [5]

Virtues that sustain steady effort

• Perseverance and steadfastness: The writings repeatedly stress perseverance, constancy, and steadfastness as essential for spiritual growth that unfolds “step by step.” [6] [7]
• Patience and forbearance: Patience with oneself and others, combined with forbearance in the face of tests, allows progress “on a planned and orderly basis” rather than through fits of zeal and collapse. [1] [4]
• Self-discipline and responsibility: A “high standard of conduct and good character” requires daily choices—controlling tongue and temper, fulfilling duties, honoring commitments. [3] [8] [9]

Ways of seeing one’s own faults

• Honest self-examination with hope: The believer is called to recognize shortcomings frankly, yet with the assurance that imperfections can be gradually removed. [3] [4]
• Contentment with God’s pace, discontent with stagnation: The writings praise contentment with what God wills, but they also urge “unceasing” striving for spiritual development. [1] [5]
• Preferring reality to appearance: Truthfulness and integrity are repeatedly singled out; seeing one’s inner state as it is, without self-deception, is itself a great protection and source of growth. [3] [6]

Dispositions toward others on the same path

• Compassion and mercy: Recognizing that “the removal of imperfections is a gradual process” for the community as a whole fosters a merciful, non‑judgmental attitude toward others’ struggles. [4] [10]
• Encouragement and admonition joined: The guidance that “constant advice and admonition are necessary” implies courage to lovingly counsel others, but in a spirit of service, not superiority. [4] [11]
• Commitment to unity and service: A focus on serving and “advanc[ing] humanity” helps believers rise above frustration with themselves or others and see growth as a shared enterprise. [3] [5] [7]

Practical inner habits that help

• Regular turning to God: Prayer, meditation, and reflecting on the writings nourish the virtues of purity, detachment, and trust that underlie excellence of character. [1] [5]
• Continuous learning orientation: The Bahá’í teachings link character with education and “development of the spiritual nature”; seeing every test and failure as a lesson keeps one moving. [5] [12]
• Striving for excellence in small things: Admonitions to “attain a standard of excellence” in “everything we do” suggest that persistence is built through faithfulness in ordinary, daily acts. [8] [9]

In short, persisting in “excellence of character and conduct” while accepting gradual purification calls for a heart that is humble, hopeful, truthful, and persevering; a will that is disciplined and steadfast; and a stance toward others that is patient, compassionate, and devoted to unity and service. [1] [3] [4] [5]

Follow-Up Questions Proposed by Perplexity

• What are historical examples of Bahá’í communities that practically developed selfless leaders and eloquent speakers across different eras and regions?
• What specific qualities did Shoghi Effendi emphasize for Bahá’í conduct?
• How can one cultivate selfless love in Bahá’í service?
• What is the role of eloquent speakers in spreading the Bahá’í Faith?
• What are examples of Bahá’ís with outstanding spiritual endowments?

​Citations

1. Bahá’í Sacred Writings | Bahá’í Reference Library
2. Humility | Uplifting Words
3. Trustworthiness: A Cardinal Bahá’í Virtue | Bahá’í Reference Library
4. Tradition | Bahá’í Quotes
5. Character and Conduct | The Bahá’í Faith
6. Becoming A Brilliant Star: Attributes, Values, and Virtues (PDF) | Educational Psychology Interactive
7. List of virtues | Bahai9
8. Excellence in all Things | Bahá’í Library Online
9. Excellence | Bahá’í Quotes
10. Trustworthiness: A Cardinal Bahá’í Virtue | Bahá’í Reference Library
11. Guidelines for Spiritual Assemblies on Domestic Violence | Bahá’í Library Online
12. Character and Conduct: Quotations | The Bahá’í Faith

Footnotes

1. Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/758454389. ↩︎
2. Perplexity Pro. “In Pursuit of Excellence of Character and Conduct.” Edited by Steve Bosserman. February 20, 2026. https://www.perplexity.ai/search/as-for-your-comment-that-the-f-V7hNz7xERWS8B8KjYWvt4w#0. ↩︎

Istiqlál, 15 Mulk (Dominion), 182 B.E.

Quotes for Reflection

May I, in closing, also express his satisfaction at the improvement in Mr. …’s business conditions. He will continue to pray that the high standard of integrity he has so well maintained in his business transactions may not only serve to draw upon him the confirmations and blessings of God, but in addition prove an effective means for the attraction of many souls to the Faith. — written on behalf of Shoghi Effendi ¹

Question for Consideration

How can maintaining a high standard of integrity in business transactions draw the blessings of God, and may attract many souls to the Faith?

Perplexity Pro Response ²

Maintaining a high standard of integrity in business becomes a channel for God’s confirmations because it aligns a person’s daily conduct with the very virtues God has called “the goodliest vesture” and “the worlds comeliest garment,” such as trustworthiness, truthfulness, justice, and godliness. When these qualities are consistently expressed in something as concrete as business dealings, they turn ordinary work into an act of worship, making it a magnet for divine blessings and a powerful form of silent teaching that naturally draws receptive hearts to the Faith. [1]

How integrity draws God’s blessings

In the Bahá’í writings, trustworthiness and integrity are described as the “sun” and “light” of commerce, and as “the chief means of attracting confirmation and prosperity.” A person who conducts business with scrupulous honesty, avoids exploitation, and honours every right is promised “all bounty and honour” and “success and blessings” in his affairs, because his way of working reflects the attributes God loves. In this sense, integrity in business is not just good ethics; it is obedience to divine command, and obedience is the condition for receiving God’s confirmations in both spiritual and material life. [1]

Moreover, the writings state that occupations such as commerce, agriculture, and industry are “most potent instruments” for manifesting piety and trustworthiness. When a believer uses his work consciously in this spirit, his shop, office, or practice becomes a locus of remembrance of God, and the blessings associated with worship are drawn down into his economic life. [1]

How integrity attracts souls to the Faith

Bahá’u’lláh and ‘Abdu’l‑Bahá repeatedly say that people are “weary” of words and are attracted by deeds, “saintly virtues,” and a “noble character.” When someone is known in the community as absolutely reliable, fair in prices, transparent in agreements, prompt in paying debts, and incapable of bribery or deceit, others “cry out and say: ‘This man is unquestionably a Bahá’í, for his manners and conduct reflect the attributes of the Bahá’ís.’” This moral distinction arouses curiosity, trust, and admiration, and becomes “a cause of guidance to others,” often long before any formal teaching conversation occurs. [1]

The writings explain that trustworthiness and rectitude in work and public service are “among the most potent means for attracting the grace of God and securing both the prosperity of the country and the welfare of the people.” When people experience, over time, that Bahá’ís are safe to deal with, do not take advantage of weakness, and consistently prefer justice over personal gain, they begin to see the Faith not as a set of claims but as a living power that produces a new kind of human being. In this way, high integrity in business transactions becomes both a proof of the Faith’s truth and a quiet invitation to investigate its source—thus drawing “many souls to the Faith.” [1]

Follow-Up Questions Proposed by Perplexity

• Why do Bahá’í businesses guided by trustworthiness outperform conventional ones in long-term loyalty and prosperity?
• How does one apply trustworthiness in modern business dealings?
• What are real-life examples of Baha’i businesses succeeding through trustworthiness?
• How does Baha’i trustworthiness compare to corporate social responsibility?
• What are practical steps for building trust in professional relationships per Baha’i teachings?

​Citations

1. Trustworthiness: A Cardinal Bahá’í Virtue. Compiled by the Research Department of the Universal House of Justice, Revised August 1990 – Bahá’í Reference Library

Footnotes

1. Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/409508469 ↩︎
2. Perplexity Pro. “Maintaining a High Standard of Integrity in Business Transactions.” Edited by Steve Bosserman. February 19, 2026. https://www.perplexity.ai/search/may-i-in-closing-also-express-yOssQXZTR8GyMkGW15oQKQ#0 ↩︎

Istijlál, 14 Mulk (Dominion), 182 B.E.

Quotes for Reflection

It is with deep concern indeed that he has learned of the difficulties you have encountered in your business, and he was particularly grieved to hear of the bitter competition you are meeting from some Persians in New York, who seem determined to ruin and force you out of business, despite the fact that you have shown them kindness, and refused to deal with them harshly. Though the Guardian would advise that you continue keeping such a true Bahá’í attitude of forbearance, he wishes you at the same time not to give way, and not to allow any threat on their part to discourage or demoralize you. However unethical the methods they may employ, it should be your firm conviction that such malicious devices cannot in the long run succeed, and that the most effective way of counteracting them is for you to maintain unreservedly the one true standard of business conduct inculcated in the Teachings. — written on behalf of Shoghi Effendi ¹

Question for Consideration

What is Shoghi Effendi referring to as the “one true standard of business conduct inculcated in the Teachings” that can counteract malicious business practices in the long run?

Perplexity Pro Response ²

In this context, the “one true standard of business conduct inculcated in the Teachings” refers to conducting all business on the basis of trustworthiness and its inseparable companions: truthfulness, honesty, justice, and integrity. [1]

Why trustworthiness is central

In the Bahá’í writings, trustworthiness is described as:

• “the greatest portal leading unto the tranquillity and security of the people” and the basis of the “stability of every affair.” [1]
• The “sun” of the heaven of commerce, with truthfulness as its “moon.” [1]
• The “chief means of attracting confirmation and prosperity” in one’s work and trade. [1]

Because of this, business is expected to be carried out with strict honesty, fairness, and protection of others’ rights, even when others behave unethically. [1]

How this counters malicious practices

Letters from and on behalf of Shoghi Effendi repeatedly say that:

• The “guiding principles of the Bahá’ís are honesty, love, charity and trustworthiness, the setting of the common good above private interest.” [1]
• In commerce, believers should so exemplify truthfulness and integrity that people exclaim: “How great is their truthfulness, how high their trustworthiness, and how true is their good will!” [1]
• Unethical schemes “cannot in the long run succeed,” while rectitude of conduct and high integrity draw God’s confirmations and ultimately lead to lasting success and respect. [1]

So in the sentence you quoted, “the one true standard of business conduct” means unwavering trustworthiness, truthfulness, justice, and rectitude in every transaction, which, sustained over time, is seen as the most effective answer to malicious and unjust business behavior. [1]

​Citations

1. Trustworthiness: A Cardinal Bahá’í Virtue. Compiled by the Research Department of the Universal House of Justice, Revised August 1990 – Bahá’í Reference Library

Footnotes

1. Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/689453685. ↩︎
2. Perplexity Pro. “The One True Standard of Business Conduct.” Edited by Steve Bosserman. February 18, 2026. https://www.perplexity.ai/search/it-is-with-deep-concern-indeed-4xzJNd2tQ3WIWVjBXJ78FA#0. ↩︎

‘Idál, 13 Mulk (Dominion), 182 B.E.

Quotes for Reflection

You brought up the question of showing forth honesty and trustworthiness when engaged in the service of the state. These are qualities that must distinguish all the activities of the friends, and the acquisition of which is a religious duty incumbent on every believer. That some of the leaders whom they serve may be unappreciative of their efforts, or fail correctly to value their services, should give no cause for surprise. The reason for such conduct is the remoteness of such men from the True Source of justice, equity and fair-mindedness. We should keep our vision centred on God, not on the doings of His creatures. Every spotless action, every sincere intent of ours will win the commendation of the True One, will be exalted and magnified by Him, and requited with a bounteous recompense. — written on behalf of Shoghi Effendi ¹

Question for Consideration

Does this statement from the quote above, “Every spotless action, every sincere intent of ours will win the commendation of the True One, will be exalted and magnified by Him, and requited with a bounteous recompense,” relate to ‘Abdu’l-Bahá’s observation the Tablet to Dr. Auguste Forel: “As we, however, reflect with broad minds upon this infinite universe, we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction. These influences, too, are formed under the action of still other influences,” and if so, how?

Perplexity Pro Response ²

Yes. Both passages express the same spiritual law of cause and effect, applied at different levels.

Shared principle of causation

‘Abdu’l‑Bahá is establishing that in the universe nothing occurs without a cause: “motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction. These influences, too, are formed under the action of still other influences,” and this chain must ultimately terminate in “Him who is the Ever‑Living, the All‑Powerful, who is Self‑Dependent and the Ultimate Cause.” In other words, all the ordered interactions of reality are governed by a conscious, willing Motive Power. [2] [3]

The statement written on behalf of Shoghi Effendi identifies one specific line of that same causal nexus in the moral realm: “Every spotless action, every sincere intent of ours will win the commendation of the True One, will be exalted and magnified by Him, and requited with a bounteous recompense.” Here, pure deeds and intentions are the “causes,” and divine commendation and recompense are the “effects,” arising from the will of that same Ultimate Cause. [1]

How they fit together

1. The Tablet to Dr. Auguste Forel shows that:
   • Every effect has a cause.
   • Chains of causes cannot regress infinitely, but lead to a single Universal Reality, “the Ultimate Cause.” [2] [3]
2. The letter on behalf of Shoghi Effendi applies this metaphysical framework to ethics and service:
   • Acts of honesty and trustworthiness are real forces in the spiritual universe.
   • Because God is the Ultimate Cause overseeing all interactions, such acts necessarily generate spiritual effects: God’s commendation, exaltation, and “bounteous recompense,” whether or not human authorities appreciate them. [1]

Thus, ‘Abdu’l‑Bahá explains the general law: all ordered processes and influences in existence operate under the direction of a conscious Divine Cause. The later passage then specifies that this same law governs the inner life of the believer: no “spotless action” or “sincere intent” is causally lost; each is linked through that Ultimate Cause to a definite, God‑given outcome, even if it remains unseen on the human plane. [1] [2] [3]

An illustration: just as the growth of a plant depends on a whole chain of physical causes (soil, rain, sun) ultimately ordered by a higher Will, the growth of a soul serving the state with integrity depends on the chain of spiritual causation in which its truthful, selfless deeds draw down, as their proper “effect,” divine confirmation and reward. [1] [2] [3]

Follow-Up Questions Proposed by Perplexity

• How can Bahá’í teachings on trustworthiness shape participation in public service and governance?
• What are examples of Bahá’í friends serving in government?
• How does one cultivate trustworthiness in public service?
• What are quotes by Shoghi Effendi on honesty in state service?
• What challenges do Bahá’ís face in political involvement?

​Citations

1. Trustworthiness: A Cardinal Bahá’í Virtue. Compiled by the Research Department of the Universal House of Justice, Revised August 1990 | Bahá’í Reference Library
2. Tablet to Auguste Forel | Bahá’í Library Online
3. Star of the West, Volume 14, Issue 4, page 105 | Bahai.works

Footnotes

1. Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/642289268 ↩︎
2. Perplexity Pro. “The spiritual Law of Cause and Effect.” Edited by Steve Bosserman. February 16, 2026. https://www.perplexity.ai/search/you-brought-up-the-question-of-oe1l240YTzOz4ca7bo.ElQ#0 ↩︎

Fidál, 12 Mulk (Dominion), 182 B.E.

Quotes for Reflection

The Pen of the Most High has recorded: “Fear of God is the greatest commander that can render the Cause of God victorious, and the hosts which best befit this commander have ever been and are an upright character and pure and goodly deeds.” ¹ The people of Bahá should, then, lead their lives and conduct their affairs with the highest degree of sanctity and godliness, and uncompromisingly repudiate and dissociate themselves from the disreputable practices, the deplorable modes and customs prevalent among the people of the West. Piety and devotion should be the object of all who would be accounted lovers of this Cause, and the adornment of every righteous soul; otherwise, slowly but surely, the illumination conferred on the innermost reality of men’s hearts by the virtues of the human world will flicker and fade and die away, to be overwhelmed by the engulfing darkness of vice and depravity. Courtesy and dignity are what bring nobility and standing to a man; whereas frivolity and facetiousness, ribaldry and effrontery will lead to his abasement, degradation and humiliation. The Bahá’ís should, indeed must, seek to distinguish themselves in all things, for what difference else would there be between them and others? Any action, therefore, that is calculated to detract from the dignity of man’s station must be steadfastly avoided and shunned. — written on behalf of Shoghi Effendi ²

Question for Consideration

How should the statement by Bahá’u’lláh, “Fear of God is the greatest commander that can render the Cause of God victorious, and the hosts which best befit this commander have ever been and are an upright character and pure and goodly deeds,” impact the behavior of Bahá’ís?

Perplexity Pro Response ³

Bahá’u’lláh’s statement makes “fear of God” the inner motive, and upright character and pure, goodly deeds the outer proof, of a truly Bahá’í life. In practice, it calls Bahá’ís to let reverence for God govern their choices so clearly that their behaviour itself becomes a “host” that advances the Cause. [1]

Inner attitude: fear of God

“Fear of God” in the Bahá’í writings means awe, reverence, and conscious awareness of God’s presence, not cringing terror. It implies that a Bahá’í continually asks: “Is this pleasing to God?” before acting, speaking, or even planning. Such God‑consciousness protects from hypocrisy, worldliness, and moral compromise, and gives courage to obey divine law even when it is inconvenient or unpopular. [1]

Outward conduct: the “hosts” of the Cause

Bahá’u’lláh and Shoghi Effendi repeatedly affirm that the Cause is “assisted by the hosts of goodly deeds and a righteous character,” and that “the sword of upright conduct and a goodly character is sharper than blades of steel.” This means: [1]

• Truthfulness and trustworthiness in all dealings, even at personal cost. [1]
• Purity, piety, and chastity, avoiding what coarsens the heart or degrades human dignity. [1]
• Justice, fairness, and consideration for the rights of others. [1]
• Kindliness, courtesy, and dignity in speech and behaviour. [1]

Such conduct “conquers the citadels of men’s hearts” more effectively than argument or preaching. [1]

Distinctiveness from harmful norms

The passage you quoted explains that Bahá’ís must “uncompromisingly repudiate and dissociate themselves” from disreputable practices, modes, and customs around them, especially those that undermine purity, dignity, or integrity. This does not mean rejecting all aspects of Western culture, but firmly avoiding: [1]

• Frivolity, vulgar entertainment, ribald humour, and shamelessness that cheapen the station of man. [1]
• Dishonesty, corruption, backbiting, and exploitation that poison social life. [1]

Instead, Bahá’ís should “seek to distinguish themselves in all things,” so that their manners, work ethic, family life, and service make others spontaneously say, “This person is unquestionably a Bahá’í.” [1]

Practical implications for daily life

Lived out, this statement would shape a Bahá’í’s behavior in concrete ways:

• In private life: guarding one’s thoughts, media consumption, humour, and relationships, so they reflect reverence, purity, and dignity, not laxity and moral compromise. [1]
• In family life: creating a home atmosphere of prayer, love, mutual respect, and moral clarity, where children see consistency between words and deeds. [1]
• In work and public life: scrupulous honesty, avoidance of any form of bribery or corruption, fairness to employees and colleagues, reliability in contracts and debts. [1]
• In community service and teaching: emphasizing example over rhetoric, and showing that the Faith produces a distinctive quality of character. [1]

In this way, fear of God becomes the “commander” that directs a Bahá’í’s whole life, and upright character and pure, goodly deeds become the visible “army” through which the Cause of God is rendered victorious in hearts and societies. [1]​

​Citations

1. Trustworthiness: A Cardinal Bahá’í Virtue. Compiled by the Research Department of the Universal House of Justice, Revised August 1990 – Bahá’í Reference Library

Footnotes

1. Bahá’u’lláh. Tablets of Baháʾ’u’ʾlláh, Revealed after the Kitáb-i-Aqdas. Translated by Habib Taherzadeh. 1st ed. Haifa: Bahá’í World Centre, 1978, 222. https://www.bahai.org/r/190931121. ↩︎
2. Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/828986996. ↩︎
3. Perplexity Pro. “Fear of God Is the Greatest Commander.” Edited by Steve Bosserman. February 16, 2026. https://www.perplexity.ai/search/the-pen-of-the-most-high-has-r-8a7_y8BpSCqpPAdbDl02cA#0. ↩︎