While the Bahá’í House of Worship is open to all, non-Bahá’í as well as Bahá’í, for individual prayer and meditation, and while all are welcome to attend Bahá’í Worship Services, all services held in the House of Worship are under the supervision and control of the Bahá’ís.
The Universal House of Justice
— The Universal House of Justice, Letter dated 19 December 1963
In order to understand the relationship between the institution of the Mashriqu’l-Adhkár and that of the Local Spiritual Assembly, you should appreciate their difference in character. The term “Mashriqu’l-Adhkár”, when it refers to a House of Worship, denotes a building, the centre in which the people gather to hear the Word of God and to worship Him. Surrounding this central House of Worship are the dependencies of the Mashriqu’l-Adhkár, which express worship in the form of service to humanity. The Local House of Justice is the body which Bahá’u’lláh has created to govern the affairs of the community. Among other things, it is responsible for the building of the Mashriqu’l-Adhkár as well as for the administration of all its activities. The members of the Spiritual Assembly go to the Mashriqu’l-Adhkár for worship, and to the Hazíratu’l-Quds for the conducting of their administrative functions. […]
To dispute the relative status of these institutions, to depict the Mashriqu’l-Adhkár as an institution independent of the jurisdiction of a Spiritual Assembly, would imply a fundamental flaw in reasoning.
The Bahá’í world has already experienced the functioning of two Mashriqu’l-Adhkárs during the ministries of ‘Abdu’l-Bahá and Shoghi Effendi, those in Ashqabat and Wilmette. Both had one or more dependencies and each functioned under the jurisdiction of a Spiritual Assembly. Naturally, as the Cause grows, the administration of each dependency of a Mashriqu’l-Adhkár will be developed in accordance with its needs and with varying degrees of autonomy, but all will be under the overall aegis and guidance of the National or Local House of Justice.
— The Universal House of Justice, Letter dated 24 February 1998
The spiritual growth generated by individual devotions is reinforced by loving association among the friends in every locality, by worship as a community and by service to the Faith and to one’s fellow human beings. These communal aspects of the godly life relate to the law of the Mashriqu’l-Adhkár which appears in the Kitáb-i-Aqdas. Although the time has not come for the building of local Mashriqu’l-Adhkárs, the holding of regular meetings for worship open to all and the involvement of Bahá’í communities in projects of humanitarian service are expressions of this element of Bahá’í life and a further step in the implementation of the Law of God.
— The Universal House of Justice, Letter dated 28 December 1999
As we have said in an earlier message, the flourishing of the community, especially at the local level, demands a significant enhancement in patterns of behaviour: those patterns by which the collective expression of the virtues of the individual members and the functioning of the Spiritual Assembly are manifest in the unity and fellowship of the community and the dynamism of its activity and growth. This calls for the integration of the component elements—adults, youth and children—in spiritual, social, educational and administrative activities; and their engagement in local plans of teaching and development.
— The Universal House of Justice, Riḍván Message 1996
With regard to your first query concerning the institution of the Mashriqu’l-Adhkár, as you know, it is envisioned that a House of Worship and its dependencies will eventually be established in every locality. The upraising of the Temple, the central edifice and spiritual heart of the community, is to be followed by the erection and functioning of the various dependencies dedicated to the social and economic upliftment of the community. However, long before a Bahá’í community reaches the stage of building its own Mashriqu’l-Adhkár, this process begins in an embryonic way. Even the first local centre that a Bahá’í community acquires can begin to serve not only as the spiritual and administrative centre and gathering place of the community, but also as the site for other aspects of community life. Clearly, then, social and economic development projects need not await the building of a Mashriqu’l-Adhkár and are, themselves, worthy pursuits, provided that the community has the capacity to initiate and sustain such activity. Some of the entities created in this process may even later become dependencies of the Mashriqu’l-Adhkár once it is built. What is important to remember is that, as is the case with the institution of the Mashriqu’l-Adhkár, central to the development process are the spiritual illumination of hearts and the enlightenment of minds.
— The Universal House of Justice, On behalf of, Letter dated 15 February 1994
There are many ways in which the institutions and activities of the Bahá’í community can develop, but it must be remembered that the Bahá’í Cause is an organic body, and it is for the World Centre of that Cause to determine the methods and steps by which its potentialities and functions will unfold. The term “Mashriqu’l-Adhkár” has been used in the Writings to describe various things: the gathering of the friends for prayers at dawn; a building where this activity takes place; the complete institution of the Mashriqu’l-Adhkár, with its dependencies; the central edifice of that institution, often described as a “House of Worship” or “Temple”. These variants can all be seen as denoting stages or aspects of the gradual introduction of Bahá’u’lláh’s concept as promulgated in the Kitab-i-Aqdas. For the development of the Mashriqu’l-Adhkár, several lines of action have been set in motion, and it is to these that the believers should devote their efforts and attention.
At the local level, emphasis has long been placed upon the believers’ gathering regularly for worship, in whatever location they can effectively use. After the Kitab-i-Aqdas had been revealed there was a spontaneous reaction among the friends in Iran to implement the ordinance of the Mashriqu’l-Adhkár, and `Abdu’l-Bahá encouraged this, stressing the importance of the friends’ meeting for devotions, even if, owing to the conditions of the time, this be in an inconspicuous place. During the lifetime of `Abdu’l-Bahá, the various community functions and institutions, such as the Mashriqu’l-Adhkár and the Local Spiritual Assembly, were developed in a variety of evolving and temporary manners. […]
As yet, too few local communities have been able to establish an adequate Haziratu’l-Quds, and it would be both unnecessary and undesirable for Local Spiritual Assemblies, let alone individual believers, to attempt to establish Mashriqu’l-Adhkárs now at the local level. What is required is for Local Spiritual Assemblies, as their communities grow, to strive to obtain a modest local centre and ultimately to acquire a Haziratu’l-Quds, and to encourage the greater use of the local Bahá’í Centre for devotional, as well as other gatherings.
As to the activity of the Mashriqu’l-Adhkár, the Universal House of Justice has, for some years, been advocating the desirability of the holding of gatherings for dawn prayers wherever such an activity is feasible. Clearly, such meetings would be both natural and easy of accomplishment in the case of agricultural villages, while in a large industrialized city, under present circumstances, it would be far more difficult for the friends to gather regularly at dawn for devotional purposes.
— The Universal House of Justice, Letter dated 20 April 1997
In comments on this law [prohibition of pulpits, K154], ‘Abdu’l-Bahá and Shoghi Effendi have made it clear that in the Mashriqu’l-Adhkár (where sermons are prohibited and only the words of Holy Scripture may be read) the reader may stand or sit, and if necessary to be better heard, may use a low moveable platform, but that no pulpit is permitted.
— The Universal House of Justice, The Kitáb-i-Aqdas: Note 168, p. 237
With reference to attending dawn prayers in the Mashriqu’l-Adhkár, the Bahá’í House of Worship, Bahá’u’lláh has explained that, although the actual time specified in the Book of God is “the hour of dawn”, it is acceptable at any time from “the earliest dawn of day, between dawn and sunrise, or even up to two hours after sunrise”.
— The Universal House of Justice, The Kitáb-i-Aqdas: Note 142, p. 226
The Bahá’í House of Worship is dedicated to the praise of God. The House of Worship forms the central edifice of the Mashriqu’l-Adhkár (the Dawning-place of the Praise of God), a complex which, as it unfolds in the future, will comprise in addition to the House of Worship a number of dependencies dedicated to social, humanitarian, educational, and scientific pursuits. ‘Abdu’l-Bahá describes the Mashriqu’l-Adhkár as “one of the most vital institutions in the world”, and Shoghi Effendi indicates that it exemplifies in tangible form the integration of “Bahá’í worship and service”. Anticipating the future development of this institution, Shoghi Effendi envisages that the House of Worship and its dependencies “shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant”. In the future, Bahá’í Houses of Worship will be constructed in every town and village
— The Universal House of Justice, The Kitáb-i-Aqdas: Note 53, p. 190-191
In the Bahá’í writings, the term “Mashriqu’l-Adhkár” has variously been used to designate the gathering of the believers for prayers at dawn; a structure where the divine verses are recited; the entire institution of the Mashriqu’l-Adhkár and its dependencies; and the central edifice itself, often also referred to as a “Temple” or a “House of Worship”. All these can be regarded as aspects of the gradual implementation of the law set out for humankind by Bahá’u’lláh in His Most Holy Book.
The Mashriqu’l-Adhkár is a unique concept in the annals of religion and symbolizes the teachings of the new Day of God. A collective centre of society to promote cordial affection, the Mashriqu’l-Adhkár stands as a universal place of worship open to all the inhabitants of a locality irrespective of their religious affiliation, background, ethnicity, or gender and a haven for the deepest contemplation on spiritual reality and foundational questions of life, including individual and collective responsibility for the betterment of society. Men and women, children and youth, are held in its embrace as equals. This singular and integral universality is captured in the very structure of the Mashriqu’l-Adhkár, whose design as a nine-sided edifice conveys a sense of completeness and perfection symbolized by that number.
As the place from which spiritual forces are to radiate, the Mashriqu’l-Adhkár is the focal point for dependencies to be raised up for the well-being of humanity and is the expression of a common will and eagerness to serve. These dependencies—centres of education and scientific learning as well as cultural and humanitarian endeavour—embody the ideals of social and spiritual progress to be achieved through the application of knowledge, and demonstrate how, when religion and science are in harmony, they elevate the station of the human being and lead to the flourishing of civilization. As your lives amply demonstrate, worship, though essential to the inner life of the human being and vital to spiritual development, must also lead to deeds that give outward expression to that inner transformation. This concept of worship—inseparable from service—is promulgated by the Mashriqu’l-Adhkár.
— The Universal House of Justice, Letter dated 18 December 2014
It is fully appreciated that the Bahá’í Temple must be open for worship on the Holy Days and therefore it is permitted to provide, to the minimum extent possible, essential services. Those necessary tasks, such as cleaning and other preparation of the building, which can be carried out on the previous day should be so done and only those duties which must be performed should be undertaken on the Holy Day. In the case of the temple it is immaterial whether the workers are Bahá’ís or non-Bahá’ís since it is the duty of the Faith to observe, especially in respect of its own institutions, the command to cease work on the Holy Days.
— The Universal House of Justice, On behalf of, Letter dated 12 August 1977
A feature of the Fifth Epoch will be the enrichment of the devotional life of the community through the raising up of national Houses of Worship, as circumstances in national communities permit. The scheduling of these projects will be determined by the Universal House of Justice in relation to the advancement of the process of entry by troops within countries. This development will unfold throughout successive stages of ‘Abdu’l-Bahá’s Divine Plan. Upon the completion of the Mother Temple of the West, the Guardian started a programme of constructing continental temples. The first among these were the Mashriqu’l-Adhkárs in Kampala, Sydney and Frankfurt, which were built in response to Ten Year Plan goals. The Universal House of Justice continued along these lines with the building of Temples in Panama City, Apia, and New Delhi. But this continental stage has yet to be completed: one more edifice remains to be built. It is with profound thankfulness and joy that we announce at this auspicious moment the decision to proceed with this last project. During the Five Year Plan, erection of the Mother Temple of South America in Santiago, Chile, will commence and thus fulfil a wish clearly expressed by Shoghi Effendi.
— The Universal House of Justice, Riḍván Message 2001
The National Spiritual Assemblies of the Democratic Republic of the Congo and Papua New Guinea as well as those of Cambodia, Colombia, India, Kenya, and Vanuatu, with the close support of the Office of Temples and Sites created at the Bahá’í World Centre in 2012, promptly moved forward with the initial preparations. A committee was formed in each country, entrusted with identifying, together with institutions and agencies at all levels of the community, means to promote widespread participation and to channel the enthusiasm engendered among the friends following the announcement of the projects. Another practical step in these national and local projects has been the selection of a suitable piece of land, one which is modest in size, strategically located, and easily accessible.
In four countries, the projects have reached the stage of preparing a design for the Temple edifice. This begins with the selection of potential architects and the formulation of an architectural brief defining the requirements for the structure, and it ultimately results in a contract for the final design. Architects are presented with the singular challenge of designing Temples “as perfect as is possible in the world of being” that harmonize naturally with the local culture and the daily lives of those who will gather to pray and meditate therein. The task calls for creativity and skill to combine beauty, grace, and dignity with modesty, functionality, and economy. A number of architects from near and far have gladly offered their services, and while such contributions are of course welcomed, National Assemblies are giving due regard to the value of engaging architects who are well acquainted with the area where the edifice will be built.
— The Universal House of Justice, In a letter dated 1 August 2014
In the city of ‘Ishqábád, a devoted band of believers who settled from Persia, and who, for a time, found peace and tranquillity in Turkistán, bent their energies towards the creation of a pattern of life that would reflect the exalted spiritual and social principles enshrined in the Revelation of Bahá’u’lláh. In a span of a few decades, this group, originally consisting of a handful of families, was joined there by others and grew to a few thousand believers. This community, fortified by ties of camaraderie and animated by unity of purpose and a spirit of faithfulness, was enabled to reach a high degree of cohesiveness and development, for which it gained renown throughout the Bahá’í world. These friends, guided by their understanding of the divine Teachings, and within the bounds of the religious freedom they were accorded, toiled to create the conditions that would lead to the founding of a Mashriqu’l-Adhkár, that “crowning institution in every Bahá’í community”. On a befitting tract of land in the centre of the city that had been obtained some years before with the consent of the Blessed Beauty Himself, facilities were built for communal well-being—a meeting hall, schools for children, a hostel for visitors, and a small clinic, among others. A sign of the notable achievements of the Bahá’ís in ‘Ishqábád, who in those productive years became distinguished for their prosperity, magnanimity, and intellectual and cultural attainments, was their attention to ensuring that all Bahá’í children and youth were literate in a society with rampant illiteracy, especially among girls. Within such an environment of unified endeavour and progress, and fostered at every stage of development by ‘Abdu’l-Bahá, a magnificent House of Worship emerged—the most prominent edifice in the area. For over twenty years, the friends experienced the heavenly joy of having realized their lofty aim: the establishment of a focal point of worship, a nerve centre of community life, a place where souls gathered at daybreak for humble invocation and communion before flowing out of its doors to engage in their daily pursuits. While the forces of irreligion eventually swept through the region and thwarted hopes, the brief appearance of a Mashriqu’l-Adhkár in ‘Ishqábád is an enduring testament to the volition and effort of a body of believers who established a rich pattern of life deriving its impetus from the power of the Creative Word.
— The Universal House of Justice, In a letter dated 1 August 2014
From the beginning of His stupendous mission, Bahá’u’lláh urged upon the attention of nations the necessity of ordering human affairs in such a way as to bring into being a world unified in all the essential aspects of its life. In unnumbered verses and tablets He repeatedly and variously declared the “progress of the world” and the “development of nations” as being among the ordinances of God for this day. The oneness of mankind, which is at once the operating principle and ultimate goal of His Revelation, implies the achievement of a dynamic coherence between the spiritual and practical requirements of life on earth. The indispensability of this coherence is unmistakably illustrated in His ordination of the Mashríqu’l-Adhkár, the spiritual center of every Bahá’í community round which must flourish dependencies dedicated to the social, humanitarian, educational and scientific advancement of mankind.
— The Universal House of Justice, Letter dated 20 October 1983
In our Riḍván message of 2001, we indicated that in countries where the process of entry by troops was sufficiently well advanced and conditions in national communities were favourable, we would approve the establishment of Houses of Worship at the national level, whose emergence would become a feature of the Fifth Epoch of the Formative Age of the Faith. With exceeding joy we now announce that national Mashriqu’l-Adhkárs are to be raised up in two countries: the Democratic Republic of the Congo and Papua New Guinea. In these, the criteria we set are demonstrably met, and the response of their peoples to the possibilities created by the current series of Plans has been nothing short of remarkable. With the construction of the last of the continental temples in Santiago under way, the initiation of projects for building national Houses of Worship offers yet another gratifying evidence of the penetration of the Faith of God into the soil of society.
One more step is possible. The Mashriqu’l-Adhkár, described by ‘Abdu’l-Bahá as “one of the most vital institutions of the world”, weds two essential, inseparable aspects of Bahá’í life: worship and service. The union of these two is also reflected in the coherence that exists among the community-building features of the Plan, particularly the burgeoning of a devotional spirit that finds expression in gatherings for prayer and an educational process that builds capacity for service to humanity. The correlation of worship and service is especially pronounced in those clusters around the world where Bahá’í communities have significantly grown in size and vitality, and where engagement in social action is apparent. Some of these have been designated as sites for the dissemination of learning so as to nurture the friends’ ability to advance the junior youth programme in associated regions. The capacity to sustain this programme, as we have recently indicated, also fuels the development of study circles and children’s classes. Thus, beyond its primary purpose, the learning site fortifies the entire scheme of expansion and consolidation. It is within these clusters that, in the coming years, the emergence of a local Mashriqu’l-Adhkár can be contemplated. Our hearts brimming with thankfulness to the Ancient Beauty, we rejoice to inform you that we are entering into consultations with respective National Spiritual Assemblies regarding the erection of the first local House of Worship in each of the following clusters: Battambang, Cambodia; Bihar Sharif, India; Matunda Soy, Kenya; Norte del Cauca, Colombia; and Tanna, Vanuatu.
To support the construction of the two national and five local Mashriqu’l-Adhkárs, we have decided to establish a Temples Fund at the Bahá’í World Centre for the benefit of all such projects. The friends everywhere are invited to contribute to it sacrificially, as their means allow.
Beloved co-workers: The ground broken by the hand of ‘Abdu’l-Bahá a hundred years ago is to be broken again in seven more countries, this being but the prelude to the day when within every city and village, in obedience to the bidding of Bahá’u’lláh, a building is upraised for the worship of the Lord. From these Dawning-Points of the Remembrance of God will shine the rays of His light and peal out the anthems of His praise.
— The Universal House of Justice, Riḍván Message 2012