Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Alí Nakhjavání, Interpretation and Elucidation, bahai-library.com.
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Interpretation and Elucidation

Ali Nakhjavani

Introduction
The word ‘Interpreter’ or the act of ‘interpretation’ is used sometimes
to refer to God’s Manifestations. However, it is more commonly used
to apply to Appointed Souls who have been specifically invested with
the authority to interpret Their Utterances. Such interpretations are
regarded authoritative and binding.

Regarding the first usage, we read for example from the Writings
of Bahá’u’lláh the following: “He hath in every age and cycle, in conformity with His transcendent wisdom, sent forth...One Who is indeed
the Expounder, the true Interpreter” (TAB 161). A typical example of
this kind of function is Bahá’u’lláh’s revelation of the Kitáb-i-Íqán
where He expounds and interprets the metaphors and mysteries
hidden in the scriptures of the past.

The second usage which is in line with the theme of this discussion, applies to the specific authority conveyed by the Manifestation
of God to appointed individuals. We find the following, for example,
from the Pen of Bahá’u’lláh: “Know assuredly that just as thou firmly
believeth that the Word of God, exalted be His glory, endureth for ever,
thou must, likewise, believe with undoubting faith that its meaning can
never be exhausted. They who are its appointed interpreters, they whose
hearts are the repositories of its secrets, are, however, the only ones who can
comprehend its manifold wisdom” (GWB 175).

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Of course individual believers can also give their own interpretation
and comprehension of the teachings, and these could be interesting,
but they can never be binding on the friends. The Universal House of
Justice has explained this question very clearly: “A clear distinction is
made in our Faith between authoritative interpretation and the interpretation or understanding that each individual arrives at for himself
from his study of its teachings. While the former is confined to the
Guardian, the latter, according to the guidance given to us by the
Guardian himself, should by no means be suppressed. In fact such
individual interpretation is considered the fruit of man’s rational
power and conducive to a better understanding of the teachings,
provided that no disputes or arguments arise among the friends and
the individual himself understands and makes it clear that his views
are merely his own. Individual interpretations continually change as
one grows in comprehension of the teachings” (MUHJ 88).

Two Appointed and Authorized Interpreters
In this Dispensation there were two and only two Authorized
Interpreters, `Abdu’l-Bahá and Shoghi Effendi.

Regarding `Abdu’l-Bahá, Bahá’u’lláh refers to Him as the “Mystery of
God”, the “Limb of the Law of God”, He through Whose “knowledge
and wisdom” the world will be “illumined”, and Who is “an ocean of
bounty unto all men..(WOB135– 6) In the Kitáb-i-Aqdas, Bahá’u’lláh
clearly enjoins upon His followers: “[R]efer ye whatsoever ye understand
not in the Book to Him Who hath branched from this mighty Stock” (KA
#174). Based on such assertions `Abdu’l-Bahá declared: “I am the
Interpreter of the Word of God”, He again writes: “I am the manifest
Interpreter of the Word of God” (WOB 133 & 132).

As to Shoghi Effendi, in His Will and Testament, `Abdu’l-Bahá
refers to him as the “Expounder of the words of God” (WT 11), and the

Interpretation and Elucidation

“Interpreter” (WOB 148). And Shoghi Effendi in reference to himself
clearly states that “he has been specifically endowed with such power
as he may need to reveal the purport and disclose the implications of
the utterances of Bahá’u’lláh and of `Abdu’l-Bahá” (WOB 151).

In the quotation above, the word “purport” means that which is
intended, while the word “implications” means that which is implied
but not plainly expressed. Thus the function of an Authorized Interpreter is to unveil for us the intention and hidden meanings of what is
outwardly and explicitly revealed. This seems to be why Shoghi
Effendi in his “God Passes By”, does not only refer to `Abdu’l-Bahá as
the Interpreter of the Teachings of Bahá’u’lláh, but the “Interpreter
of His Mind” (GPB 245).

As stated above such Appointed Interpreters, such Depositories of
the hidden secrets of God’s Utterances, and such Disclosers of the
Mind of the Author or Authors of revealed words, were confined to
two inspired Luminaries, namely `Abdu’l-Bahá and Shoghi Effendi.

What is Elucidation?
To elucidate is to make clear something which is unclear, or to
determine that which is indefinite. We see for example that Shoghi
Effendi has written that some of the laws of the Aqdas needed subsidiary “elaboration and elucidation”, and for this purpose Bahá’u’lláh
revealed a number of Tablets after the Kitáb-i-Aqdas during the latter
part of His life (GPB 216). In their writings both `Abdu’l-Bahá and
Shoghi Effendi had to elucidate certain matters, as was called for.

If their elucidations stemmed from their inner knowledge of
the intent of a sacred text revealed, then undoubtedly such pronouncements would fall in the category of interpretations. If
however, `Abdu’l-Bahá or Shoghi Effendi, as Inspired Heads of the

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Faith, were clarifying what steps needed to be taken in a situation
which was indefinite, then the elucidation or preferably the guidance
given would clearly not be a form of interpretation.

The Universal House of Justice has explained the difference between
the two situations in one of its letters, from which we quote: “The
elucidations of the Universal House of Justice stem from its legislative
function and as such differ from interpretation. The divinely inspired
legislation of the House of Justice does not attempt to say what the
revealed word means—it states what must be done in cases where
the revealed Text or its authoritative interpretation is not explicit. It
is, therefore, on quite a different level from the Sacred Text and the
Universal House of Justice is empowered to abrogate or amend its
own legislation whenever it judges the conditions make this desirable”
(From a letter to an individual believer dated 15 December 1994).

Among the powers and duties of the Universal House of Justice,
in accordance with its Constitution, is “to analyse, classify and
coordinate the Writings”(CUHJ 5). The terms as quoted are the
exact words used in one of Shoghi Effendi’s letters, explaining the
duties of the Universal House of Justice. It is not too difficult to
understand that such ‘analysis’ and ‘coordination’ of texts would
be necessary for the Universal House of Justice to enable it to take
decisions on “questions that are obscure” as stated by `Abdu’l-Bahá
in His Will and Testament, when He was listing the duties of the
Universal House of Justice (WT 20).

Obscure Questions
One of the immediate ‘obscure’ matters that the Universal House
of Justice had to elucidate soon after its election was whether the
institution of the Guardianship as an on-going institution had
terminated or was it to be extended into the future. The House of

Interpretation and Elucidation

Justice’s decision was conveyed on 6 October 1963. It read that “there
is no way to appoint or to legislate to make it possible to appoint a second Guardian to succeed Shoghi Effendi” ( MUHJ 14). The decision
had a preamble stating that the decision was taken after “prayerful
and careful study of the Holy Texts” and consultation with the Hands
of the Cause residing in the Holy Land. We could say that this was
elucidation through legislation.

In the days of the Guardian the American National Spiritual
Assembly asked Shoghi Effendi about the nature of the Court of
Arbitration mentioned in the Writings. Shoghi Effendi’s reply was as
follows: “[R]egarding the nature and scope of the Universal Court of
Arbitration , this and other similar matters will have to be explained
and elucidated by the Universal House of Justice , to which, according
to the Master’s explicit Instructions, all important and fundamental
questions must be referred” (BA 47). This would certainly be another
form of elucidation through legislation.

The House of Justice Explains
In one of its main messages, the Universal House of Justice dealt with
the question of the difference between interpretation and elucidation.
It would be best to end this essay by quoting the relevant section of
that message on this subject:

There is a profound difference between the interpretations of
the Guardian and the elucidations of the House of Justice in
exercise of its function to “deliberate upon all problems which
have caused difference, questions that are obscure and matters that
are not expressly recorded in the Book.” The Guardian reveals
what the Scripture means; his interpretation is a statement
of truth which cannot be varied. Upon the Universal House
of Justice, in the words of the Guardian, “has been conferred

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the exclusive right of legislating on matters not expressly
revealed in the Bahá’í writings.” Its pronouncements, which
are susceptible of amendment or abrogation by the House
of Justice itself, serve to supplement and apply the Law of
God. Although not invested with the function of interpretation, the House of Justice is in a position to do everything
necessary to establish the World Order of Bahá’u’lláh on
this earth. Unity of doctrine is maintained by the existence
of the authentic texts of Scripture and the voluminous
interpretations of `Abdu’l-Bahá and Shoghi Effendi together
with the absolute prohibition against anyone propounding
“authoritative” or “inspired” interpretations or usurping the
function of Guardian. Unity of administration is assured
by the authority of the Universal House of Justice. (F64.
WOB, p. 153.)

“Such,” in the words of Shoghi Effendi, “is the immutability of
His revealed Word. Such is the elasticity which characterizes
the functions of His appointed ministers. The first preserves
the identity of His Faith, and guards the integrity of His law.
The second enables it, even as a living organism, to expand and
adapt itself to the needs and requirements of an ever-changing
society” (Letter dated 21 March 1930, The World Order of
Bahá’u’lláh, p. 23)” (MUHJ 56).

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