# Interpretation and Elucidation

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.*

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> 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).
> 
> Lights of ‘Irfán Book Thirteen
> 
> 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
> 
> Lights of ‘Irfán Book Thirteen
> 
> 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
> 
> Lights of ‘Irfán Book Thirteen
> 
> 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).
>
> — *Interpretation and Elucidation (Used by permission of the curator)*