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          Blessed is he who, at the hour of dawn, centring his thoughts on God, occupied with His remembrance, and supplicating His forgiveness, directeth his steps to the Mashriqu'l-Adhkár and, entering therein, seateth himself in silence to listen to the verses of God, the Sovereign, the Mighty, the All-Praised. Say: The Mashriqu'l-Adhkár is each and every building which hath been erected in cities and villages for the celebration of My praise. Such is the name by which it hath been designated before the throne of glory, were ye of those who understand.
                              (Kitáb-i-Aqdas, paragraph 115)

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          This is a matter of the utmost significance. If the erection of the House of Worship in a public place would arouse the hostility of evil-doers, then the meeting must, in every locality, be held in some hidden place. Even in every hamlet, a place must be set aside as the Mashriqu'l-Adhkár, and even though it be underground.
                           (Selections from the Writings of `Abdu'l-Bahá, p. 95)

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         O ye who are attracted! O ye who are firm! O ye who are zealous in the service of the Cause of God, and who sacrifice your possessions and lives for the promotion of the Word of God!
         I perused your recent letter, dated March 7th, 1903, and my heart was filled with joy through its wondrous meanings and its eloquent contents. Truly they were instilled by the breaths of confirmation from the glorious Lord.
         O friends of `Abdu'l-Bahá, and his co-sharers and partners in the servitude of the Lord of Hosts! Verily, the greatest affair and the most important matter today is to establish a Mashriqu'l-Adhkár and to found a Temple, from which the voices of praise may rise to the Kingdom of the majestic Lord. Blessed are ye for having thought of this, and intended to erect such an edifice, surpassing all in devoting your wealth to this great purpose and this splendid undertaking. Ye will soon see the angels of confirmation successively sustaining you, and the hosts of reinforcement rushing forth before you.
         When the Mashriqu'l-Adhkár is completed, when the lights are emanating therefrom, and the righteous assemble therein, when prayers are offered to the Kingdom of divine mysteries and the voice of glorification is raised to the Supreme Lord, then shall the believers rejoice, and their hearts be dilated, overflowing with the love of the ever-living and self-subsisting God.
         The people shall hasten to worship in that heavenly Temple, the fragrance of God will be diffused, the Divine Teachings will take root in the hearts like unto the establishment of the spirit in the souls of men and the people will stand firm in the Cause of your Lord, the All-Merciful.
                           (From an Arabic Tablet dated May 1903 to the Local Assembly of Chicago)

He is God!

         O ye who are chosen! O ye who are firm! O ye who are calling! O ye who are sincere!
         Verily, I praise my supreme Lord for choosing you to call in His Name among the people, for attracting you to the beauty of the All-Glorious, and for strengthening you to render His Cause victorious.
         I trust in Him to make your faces shine forth with a glorious light in that clime, radiant as the face of heaven at early dawn, casting its light upon all regions.
         Verily, I announce the glad-tidings of the confirmations which will sustain you, by the mercy of your Lord. For ye have arisen with all your powers to serve God's Cause in that vast land. Ponder this great bounty, this wondrous attainment!
         With all joy and great happiness I send you the good news of the beginning of the Mashriqu'l-Adhkár in `Ishqabad. The friends of God assembled together with great rejoicing, and carried the stones themselves, upon their backs, attracted by the love of God and for the sake of the glory of God. Soon shall that great Temple be completed and the voice of prayer and praise ascend to the sublime Kingdom.
         I rejoiced to hear of the momentous undertaking upon which ye have embarked with such joy, ardour, and manifest zeal. I beseech the Lord to aid you in the promotion of His Word, and to assist you, by His ancient grace and favour, to lay the foundation of the Mashriqu'l-Adhkár. Ye, who are the first in that great land to set about this mighty task, shall see erelong how the renown of this undertaking will spread throughout all regions, and how the tidings of its fame will thrill the ears of the people in every land.
         Exert your energy to accomplish what ye have undertaken, so that this glorious Temple may be built, that the beloved of God may assemble therein, that they may be constant in their supplication, their glorification and praise, and that they may pray and offer glory unto God for guiding them to His Kingdom.
         Convey my greetings and praise to the beloved of God in that glorious country.
                           (From an undated Arabic Tablet to the Local Spiritual Assembly of Chicago; earlier version published in "Tablets of Abdul-Bahá Abbas", vol. I (New York: Bahá'í Publishing Committee, 1930 printing), pp. 18-9)

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FUNCTIONS AND IMPORTANCE OF THE MASHRIQU'L-ADHKAR

          And while we bend our efforts and strain our nerves in a feverish pursuit to provide the necessary means for the speedy construction of the Mashriqu'l-Adhkár, may we not pause for a moment to examine those statements which set forth the purpose as well as the functions of this symbolical yet so spiritually potent Edifice? It will be readily admitted that at a time when the tenets of a Faith, not yet fully emerged from the fires of repression, are as yet improperly defined and imperfectly understood, the utmost caution should be exercised in revealing the true nature of those institutions which are indissolubly associated with its name.
         Without attempting an exhaustive survey of the distinguishing features and purpose of the Mashriqu'l-Adhkár, I should feel content at the present time to draw your attention to what I regard certain misleading statements that have found currency in various quarters, and which may lead gradually to a grave misapprehension of the true purpose and essential character of the Mashriqu'l-Adhkár.
         It should be borne in mind that the central Edifice of the Mashriqu'l-Adhkár, round which in the fulness of time shall cluster such institutions of social service as shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant, should be regarded apart from these Dependencies, as a House solely designed and entirely dedicated to the worship of God in accordance with the few yet definitely prescribed principles established by Bahá'u'lláh in the Kitáb-i-Aqdas. It should not be inferred, however, from this general statement that the interior of the central Edifice itself will be converted into a conglomeration of religious services conducted along lines associated with the traditional procedure obtaining in churches, mosques, synagogues, and other temples of worship. Its various avenues of approach, all converging towards the central Hall beneath its dome, will not serve as admittance to those sectarian adherents of rigid formul[[ae]] and man-made creeds, each bent, according to his way, to observe his rites, recite his prayers, perform his ablutions, and display the particular symbols of his faith, within separately defined sections of Bahá'u'lláh's Universal House of Worship. Far from the Mashriqu'l-Adhkár offering such a spectacle of incoherent and confused sectarian observances and rites, a condition wholly incompatible with the provisions of the Aqdas and irreconcilable with the spirit it inculcates, the central House of Bahá'í worship, enshrined within the Mashriqu'l-Adhkár, will gather within its chastened walls, in a serenely spiritual atmosphere, only those who, discarding forever the trappings of elaborate and ostentatious ceremony, are willing worshipers of the one true God, as manifested in this age in the Person of Bahá'u'lláh. To them will the Mashriqu'l-Adhkár symbolize the fundamental verity underlying the Bahá'í Faith, that religious truth is not absolute but relative, that Divine Revelation is not final but progressive. Theirs will be the conviction that an all-loving and ever-watchful Father Who, in the past, and at various stages in the evolution of mankind, has sent forth His Prophets as the Bearers of His Message and the Manifestations of His Light to mankind, cannot at this critical period of their civilization withhold from His children the Guidance which they sorely need amid the darkness which has beset them, and which neither the light of science nor that of human intellect and wisdom can succeed in dissipating. And thus having recognized in Bahá'u'lláh the source whence this celestial light proceeds, they will irresistibly feel attracted to seek the shelter of His House, and congregate therein, unhampered by ceremonials and unfettered by creed, to render homage to the one true God, the Essence and Orb of eternal Truth, and to exalt and magnify the name of His Messengers and Prophets Who, from time immemorial even unto our day, have, under divers circumstances and in varying measure, mirrored forth to a dark and wayward world the light of heavenly Guidance.
         But however inspiring the conception of Bahá'í worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu'l-Adhkár, as designed by Bahá'u'lláh, is destined to play in the organic life of the Bahá'í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Mashriqu'l-Adhkár, Bahá'í worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meagre and often transitory results produced by the contemplations of the ascetic or the communion of the passive worshiper. It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity which it is the supreme privilege of the Dependencies of the Mashriqu'l-Adhkár to facilitate and promote. Nor will the exertions, no matter how disinterested and strenuous, of those who within the precincts of the Mashriqu'l-Adhkár will be engaged in administering the affairs of the future Bahá'í Commonwealth, fructify and prosper unless they are brought into close and daily communion with those spiritual agencies centering in and radiating from the central Shrine of the Mashriqu'l-Adhkár. Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu'l-Adhkár, and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the ills that have so long and so grievously afflicted humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá'u'lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles of law He revealed, that the salvation of a world in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu'l-Adhkár can most adequately provide the essentials of Bahá'í worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu'l-Adhkár as one of the outstanding institutions conceived by Bahá'u'lláh.
         Dearly-beloved friends! May we not as the trustees of so priceless a heritage, arise to fulfill our high destiny?

         Your true brother,

         SHOGHI.

         Haifa, Palestine,
         October 25, 1929.

                           (Bahá'í Administration: Selected Messages 1922-1932, pp. 184 ff)

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[On the Relationship between the Mashriqu'l-Adhkár and the Local Spiritual Assembly]

          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.
         A clear indication of this relationship is to be found in the National Bahá'í Constitution, originally formulated in the United States, approved by Shoghi Effendi and identified by him with the Namus-i-Akbar referred to by Bahá'u'lláh in His Tablets. Article II of the Declaration of Trust in this document contains the statement:

These purposes are to be realized ... by the construction of temples of universal worship and of other institutions and edifices for humanitarian service....

         Article I of the By-Laws, amplifying this statement, says:

It shall appoint all national Bahá'í committees and shall supervise ... the construction and administration of the Mashriqu'l-Adhkár and its accessory activities....

         In Article IV of the By-Laws of Local Spiritual Assemblies is recorded their duty:

...to relieve and comfort the sick and distressed, to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the children of Bahá'ís according to the highest religious and intellectual standards..., to promulgate the principles of Divine Civilization revealed by Bahá'u'lláh, and to promote in every way possible the Bahá'í aim of the oneness of mankind...

         These duties bear a striking resemblance to Shoghi Effendi's description of the function of the dependencies of the Mashriqu'l-Adhkár as outlined on page 184 of "Bahá'í Administration" as being:

...such institutions of social service as shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant...

         The resemblance occasions no surprise if one has the correct understanding of the relationship of the Mashriqu'l-Adhkár to the House of Justice. 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.
         Although you are undoubtedly familiar with the statements of Shoghi Effendi which appear on pages 184 to 186 of "Bahá'í Administration", the House of Justice urges you to read them again in the light of the above explanations. For your ease of reference a copy of these passages is enclosed.
                           (Universal House of Justice, 24 February 1998, to an individual)

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[On the Development of the Mashriqu'l-Adhkár and the Hazíratu'l-Quds]

          The Universal House of Justice has received your email of 20 November 1996 and warmly agrees with the view that Bahá'í communities need to raise their awareness of the importance of the devotional aspect of Bahá'í life, not only as an individual and private practice of believers, but also as expressed in gatherings of Bahá'ís for worship. Such gatherings enrich the life of Bahá'í communities and can also attract to the Faith many seeking souls.
         The only question at issue would seem to be the method of developing this important element of Bahá'í community life and whether it is now timely for the believers in all localities to establish specific locations or buildings, which would be designated Mashriqu'l-Adhkárs. The central point in the letter written on behalf of the Universal House of Justice to the Local Spiritual Assembly of the Bahá'ís of ... is that such a step in the evolution of local Bahá'í communities would be premature at this time.
         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 Kitáb-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 Kitáb-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.
         In obedience to the Will and Testament of `Abdu'l-Bahá, Shoghi Effendi began to raise up the entire structure of Bahá'u'lláh's Administrative Order on a systematic basis.
         As the community has evolved, the importance of the friends' meeting, not only for worship, but also for the teaching of the Faith and the administration of the community and its activities became evident. Hence under the guidance of the Guardian, the concept of a local Bahá'í centre and then a local Hazíratu'l-Quds was progressively developed.
         The Guardian made it clear that the Mashriqu'l-Adhkár and Hazíratu'l-Quds were different, complementary institutions, both under the aegis of the Local House of Justice, and preferably functioning in close proximity to each other. For the immediate future, he placed the stress on building up the Hazíratu'l-Quds , which should be used for all the functions of the community.
         In a letter written in July 1925 to the Bahá'ís of Iran, Shoghi Effendi stated:

         That which is highly imperative in these days, which is bound to attract an abundant flow of heavenly blessings and would be conducive to the care and protection of the servants of the one true God, is that in every locality a suitable place be acquired and dedicated exclusively to use as the focal centre of the Cause of God....
         Moreover, if practicable, and provided local conditions do not prove unfavourable, it is recommended that all Bahá'í gatherings such as the communal meetings for reciting prayers and the Holy Writings, the sessions of the Spiritual Assembly, firesides, conferences, memorial meetings, festivities and banquets be held in this place, even if the accommodation is extremely modest. Furthermore, if the prospects prove favourable and the lofty edifice of the Mashriqu'l-Adhkar could also be reared in the same consecrated spot in the future, then there would be light upon light.
         This focal centre should be called "Hazíratu'l-Quds " (Sacred Fold) so that the musk-laden breezes of the fervent supplications which are wholeheartedly offered by the people of Baha, and the sweet savours of their spiritual deliberations and brilliant exploits, may be carried to neighbouring regions, thus bringing healing to the infected nostrils of the people of the world, and enabling them to inhale this divine fragrance.

         Thus at the local level, the Hazíratu'l-Quds is currently conceived as the focal point of local Bahá'í activity, the centre of the local community in which all its activities, devotional, social and administrative, can take place. In the future, a local Hazíratu'l-Quds will be used for the kinds of administrative purposes described by Shoghi Effendi on pages 339-349 of God Passes By, and local Mashriqu'l-Adhkárs will be established, but, at this stage in the development of the Cause, the Hazíratu'l-Quds is not just the seat of the centre of Bahá'í administration, it is also a centre of worship and a centre of spiritual unity; it must perform these three functions, all under the unifying aegis of the Local Spiritual Assembly.
         As yet, too few local communities have been able to establish an adequate Hazíratu'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 Hazíratu'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 establishment of the Mashriqu'l-Adhkár as a distinct institution has been started at the continental level, with the erection in each continent of the building which constitutes the prayer hall and central shrine of a Mashriqu'l-Adhkár and then, as material means permit, by the construction and operation of the dependencies which are designed to surround that edifice. So far only the Home for the Aged in Wilmette has been established. Another has been called for in Langenhain, Germany, but practical issues have thus far delayed its construction.
         It was in relation to the Mashriqu'l-Adhkár in Wilmette and the functioning of the National Hazíratu'l-Quds of the United States, that the Guardian developed, through many of his letters, the friends' understanding of the differences which must ultimately distinguish the functioning of a Hazíratu'l-Quds from that of a Mashriqu'l-Adhkár.
         The House of Justice trusts that this explanation will help to clarify this important aspect of the development of the Cause.
                           (Universal House of Justice, 20 April 1997, to an individual)

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