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The Institution of the Mas͟hriqu’l-Ad͟hkár

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5. Raising up a Mashriqu’l-Adhkár

Since the revelation of the law of the Mashriqu’l-Adhkár by the Pen of Bahá’u’lláh, its implementation has followed a process of gradual, organic unfoldment commensurate with the capacity of the community. ‘Abdu’l-Bahá states that these “Dawning-Points of God’s Remembrance … must, at the direction of the Most Exalted Pen, be established in every hamlet and city”.59 Their beginnings, the Master indicates, could assume even the humblest of forms:

As to the Mashriqu’l-Adhkár, it is of the utmost importance. The purpose is this: A spot should be designated, even if it is a small place beneath layers of earth and stone, and it should, out of prudence, be kept hidden and concealed lest it arouse the hostility of the mischief-makers. At least once a week, it should become the gathering place of the chosen friends who have discovered the secrets and become the intimates of divine mysteries. It may assume any form, for even if it be an underground pit, that pit shall become a sheltering paradise, an exalted bower, and a garden of delight.60

Opportunities first arose for the establishment of a Mashriqu’l-Adhkár in ‘Ishqábád and in Wilmette during the Ministry of ‘Abdu’l-Bahá. Subsequently, a continental House of Worship was established in seven other locations around the world, culminating in October 2016 with the inauguration of the Temple in Santiago, Chile. Yet, even as the continental stage was drawing to a close, a new horizon was opening up to the Bahá’í world owing to the growing momentum in community building—founded on collective worship and raising capacity for service—that had been stimulated by the series of global Plans beginning in 1996. In its Riḍván message to the Bahá’ís of the world that year, the House of Justice emphasized that “the flourishing of the community, especially at the local level, demands a significant enhancement in patterns of behaviour” involving “the practice of collective worship of God”. It was, therefore, “essential to the spiritual life of the community that the friends hold regular devotional meetings in local Bahá’í centres, where available, or elsewhere, including the homes of believers”.61 In its Riḍván message five years later, the House of Justice anticipated the building of national Mashriqu’l-Adhkárs during the Fifth Epoch of the Formative Age, a development that would “unfold throughout successive stages of ‘Abdu’l-Bahá’s Divine Plan”.62 Specifically, it observed:

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.63

By 2012, the requisite criteria were “demonstrably met”64 in the Democratic Republic of the Congo and Papua New Guinea. This was a highly significant development. “With the construction of the last of the continental temples in Santiago under way,” the House of Justice stated that year in its Riḍván message, “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.”65 The House of Justice also affirmed in a subsequent letter written on its behalf that the House of Worship is “an integral part of the process of community building, and its construction represents an important milestone in the development of a community”.66

Equally encouraging was that by Riḍván 2012 it had become clear that the emergence of a local House of Worship could be contemplated in clusters serving as sites for the dissemination of learning about the junior youth spiritual empowerment programme and where “the entire scheme of expansion and consolidation”67 was being fortified—specifically, at that time, in Battambang, Cambodia; Bihar Sharif, India; Matunda Soy, Kenya; Norte del Cauca, Colombia; and Tanna, Vanuatu. Expounding on this vision, the following passage from the Riḍván 2014 message directly correlated the evolution of the programme of growth in a cluster with the establishment of a local Mashriqu’l-Adhkár:

In more and more clusters, the programme of growth is increasing in scope and complexity, commensurate with the rising capacity of the Plan’s three protagonists—the individual, the community, and the institutions of the Faith—to create a mutually supportive environment. And we are delighted that, as anticipated, there are a growing number of clusters where a hundred or more individuals are now facilitating the engagement of a thousand or more in weaving a pattern of life, spiritual, dynamic, transformative. Underlying the process even from the start is, of course, a collective movement towards the vision of material and spiritual prosperity set forth by Him Who is the Lifegiver of the World. But when such large numbers are involved, the movement of an entire population becomes discernible.

This movement is especially in evidence in those clusters where a local Mashriqu’l-Adhkár is to be established.68

In the Riḍván 2012 message, the House of Justice underscored the magnitude of this advance in community life and provided the following vision regarding the impending construction of both the two national and the five local Houses of Worship:

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.69

The House of Justice called attention to this same vision in its message of 1 September 2017 to those gathered for the dedication of the House of Worship in Battambang, Cambodia, announcing that “a new dawn is breaking in the development of the institution of the Mashriqu’l-Adhkár” and affirming that this historic occasion prefigured

the appearance of many more local as well as national Mashriqu’l-Adhkárs, in obedience to Bahá’u’lláh’s commandment revealed in His Most Holy Book: “Build ye houses of worship throughout the lands in the name of Him Who is the Lord of all religions.”70

The opening of this new stage of raising up national and local Temples also made it possible to learn more about what is entailed in building a House of Worship, including practical considerations such as choosing a suitable location and deciding how big the edifice should be, as well as about how a sense of ownership of the project should be fostered among the local population. The selection of architects was identified as a special concern, since they, according to the House of Justice,

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.71

Throughout this evolutionary process, the community has had increasing opportunities to explore how indispensable is the spirit of unity in which such efforts are undertaken. In this regard, ‘Abdu’l-Bahá states the following concerning the development of plans for the Mashriqu’l-Adhkár in ‘Ishqábád:

All matters must be made a means of unity and concord, so that fellowship and harmony among the beloved of God might increase as day followeth day.

Now, this matter of the Mashriqu’l-Adhkár must itself be implemented in such a manner as to foster unity and concord among the friends. That is to say, ye should first consult together, and thereafter devise a plan. If ye follow these steps, divine confirmations shall continuously be vouchsafed unto you.72

The Master also provides the following counsel:

The foundation of life and existence is cooperation and mutual aid, whereas the cause of annihilation and deterioration is the cessation of aid and assistance. The higher the realm of existence, the stronger and more vital this weighty matter of cooperation and assistance doth become. In the realm of humanity, therefore, cooperation and mutual aid are in a greater degree of completeness and perfection than that which prevaileth in the other realms of existence—so much so, that the life of humanity dependeth entirely upon this principle. Among the friends of God, in particular, this strong foundation must be fortified in such wise that each soul may help the other in all matters, whether pertaining to spiritual realities and inner truths or to the material and physical aspects of life. Such is especially the case with regard to the founding of public institutions that benefit all people, and, in particular, the Mashriqu’l-Adhkár, which constituteth the greatest of divine foundations.73

Expanding on the concept of collaboration, Shoghi Effendi, in a letter written on his behalf, stresses that laying the foundation of the House of Worship “requires ceaseless cooperation and mutual support, and is conditioned upon sacrifice”.74 In another letter written on his behalf he cautions, “It is devotion, sincerity and genuine enthusiasm which in the long run can ensure the completion of our beloved Temple.” And he states, “Material considerations, though essential, are not the most vital by any means.”75 Similarly, the House of Justice, in expressing how moved it was by the worldwide response to its call for seven new Houses of Worship, offers the following observation:

Particularly in the nations and localities recently designated for the construction of a House of Worship, we have witnessed the friends’ spontaneous expressions of joy; their immediate and heartfelt commitment to lend their share in carrying out the critical work at hand and to increase the dynamism of those activities integral to the emergence of a Mashriqu’l-Adhkár within a population; their sacrificial contributions of time, energy, and material resources, in a variety of forms; and their sustained efforts to awaken growing contingents to the vision of those edifices dedicated wholly to the remembrance of God that will be founded in their midst. Indeed, the ready response of the community of the Greatest Name augurs well for its ability to further these collective undertakings.76

With this guidance in mind and in order to appreciate the spirit of true service required for the establishment of this lofty institution, it is helpful to reflect on ‘Abdu’l-Bahá’s longing to participate in the construction of the Mashriqu’l-Adhkár in ‘Ishqábád and on His earnest appeal that the friends carry it out in His stead.

Do thou on behalf of ‘Abdu’l-Bahá move the earth, carry the mortar, and haul the stones for the building of the Mashriqu’l-Adhkár so that the rapture of this service may bring joy and gladness to the Centre of Servitude.  That Mashriqu’l-Adhkár is the first visible and manifest establishment of the Lord.  Therefore, it is this servant’s hope that each and every virtuous and righteous soul will sacrifice his all, evince great happiness and exultation, and rejoice in carrying the earth and mortar so that this Divine Edifice may be raised, the Cause of God may spread, and in every corner of the world the friends may arise with the utmost resolve to accomplish this great task.  Were ‘Abdu’l-Bahá not imprisoned and were there not obstacles in his path, he himself would assuredly hasten to ‘Ishqábád and carry the earth for the building of the Mashriqu’l-Adhkár with the utmost joy and gladness.  It behoveth the friends now to arise with this intention in mind and serve in my place so that in a short time this Edifice may be revealed to all eyes, the loved ones of God may engage in making mention of the Abhá Beauty, the melodies of the Mashriqu’l-Adhkár may rise at dawntide to the Concourse on high, and the songs of the nightingales of God may bring joy and ecstasy to the denizens of the All-Glorious Realm.  Thus will the hearts rejoice, the souls delight in joyful tidings, and the minds be illumined.  This is the highest hope of the sincere ones; this is the dearest wish of them that are nigh unto God.77

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