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The Kitáb-i-Aqdas
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Pages 145-251
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NOTES
1. the sweet-smelling savour of My garment # 4
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| 1 |
This is an allusion to the story of Joseph in the Qur'án and
the Old Testament, in which Joseph's garment, brought by
his brothers to Jacob, their father, enabled Jacob to identify
his beloved long-lost son. The metaphor of the fragrant
"garment" is frequently used in the Bahá'í Writings to refer
to the recognition of the Manifestation of God and His
Revelation.
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| 2 |
Bahá'u'lláh, in one of His Tablets, describes Himself
as the "Divine Joseph" Who has been "bartered away" by the
heedless "for the most paltry of prices". The Báb, in the
Qayyúmu'l-Asmá, identifies Bahá'u'lláh as the "true Joseph"
and forecasts the ordeals that He would endure at the hands
of His treacherous brother (see note 190). Likewise, Shoghi
Effendi draws a parallel between the intense jealousy
which the preeminence of `Abdu'l-Bahá had aroused in His
half-brother, Mírzá Muhammad-`Alí, and the deadly envy
"which the superior excellence of Joseph had kindled in the
hearts of his brothers".
2. We have unsealed the choice Wine with the fingers
of might and power. # 5
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| 3 |
The consumption of wine and other intoxicants is prohibited
in the Kitáb-i-Aqdas (see notes 144 and 170).
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| 4 |
Reference to the use of "wine" in an allegorical
sense--such as being the cause of spiritual ecstasy--is
found, not only in the Revelation of Bahá'u'lláh, but in the
Bible, in the Qur'án, and in ancient Hindu traditions.
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| 5 |
For example, in the Qur'án the righteous are promised
that they will be given to drink of the "choice sealed wine". In
His Tablets, Bahá'u'lláh identifies the "choice Wine" with
His Revelation whose "musk-laden fragrance" has been
wafted "upon all created things". He states that He has
"unsealed" this "Wine", thereby disclosing spiritual truths
that were hitherto unknown, and enabling those who quaff
thereof to "discern the splendours of the light of divine unity" and
to "grasp the essential purpose underlying the Scriptures of God".
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| 6 |
In one of His meditations, Bahá'u'lláh entreats God to
supply the believers with "the choice Wine of Thy mercy, that it
may cause them to be forgetful of any one except Thee, and to arise
to serve Thy Cause, and to be steadfast in their love for Thee".
3. We have enjoined obligatory prayer upon you # 6
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| 7 |
In Arabic, there are several words for prayer. The word
"salát", which appears here in the original, refers to a particular
category of prayers, the recitation of which at specific
times of the day is enjoined on the believers. To differentiate
this category of prayers from other kinds, the word
has been translated as "obligatory prayer".
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| 8 |
Bahá'u'lláh states that "obligatory prayer and fasting
occupy an exalted station in the sight of God" (Q and A 93).
`Abdu'l-Bahá affirms that such prayers are "conducive to
humility and submissiveness, to setting one's face towards God and
expressing devotion to Him", and that through these prayers
"man holdeth communion with God, seeketh to draw near unto
Him, converseth with the true Beloved of his heart, and attaineth
spiritual stations".
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| 9 |
The Obligatory Prayer (see note 9) referred to in this
verse has been superseded by the three Obligatory Prayers
later revealed by Bahá'u'lláh (Q and A 63). The texts of the
three prayers currently in use, together with instructions
regarding their recital, are to be found in this volume in
Some Texts Supplementary to the Kitáb-i-Aqdas.
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| 10 |
A number of the items in Questions and Answers deal
with aspects of the three new Obligatory Prayers. Bahá'u'lláh
clarifies that the individual is permitted to choose any
one of the three Obligatory Prayers (Q and A 65). Other
provisions are elucidated in Questions and Answers,
numbers 66, 67, 81, and 82.
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| 11 |
The details of the law concerning obligatory prayer are
summarized in section IV.A.1.-17. of the Synopsis and
Codification.
4. nine rak'áhs # 6
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| 12 |
A rak'áh is the recitation of specifically revealed verses
accompanied by a prescribed set of genuflections and other
movements.
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| 13 |
The Obligatory Prayer originally enjoined by Bahá'u'lláh
upon His followers consisted of nine rak'áhs. The
precise nature of this prayer and the specific instructions for
its recitation are unknown, as the prayer has been lost. (See
note 9.)
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| 14 |
In a Tablet commenting on the presently-binding
Obligatory Prayers, `Abdu'l-Bahá indicates that "in every
word and movement of the Obligatory Prayer there are allusions,
mysteries and a wisdom that man is unable to comprehend, and
letters and scrolls cannot contain".
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| 15 |
Shoghi Effendi explains that the few simple directions
given by Bahá'u'lláh for the recital of certain prayers not
only have a spiritual significance but that they also help the
individual "to fully concentrate when praying and meditating".
5. at noon and in the morning and the evening # 6
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| 16 |
Regarding the definition of the words "morning", "noon" and
"evening", at which times the currently binding medium
Obligatory Prayer is to be recited, Bahá'u'lláh has stated
that these coincide with "sunrise, noon and sunset" (Q and A 83).
He specifies that the "allowable times for Obligatory Prayers are
from morning till noon, from noon till sunset, and from sunset till
two hours thereafter". Further, `Abdu'l-Bahá has stated that
the morning Obligatory Prayer may be said as early as
dawn.
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The definition of "noon" as the period "from noon till
sunset" applies to the recitation of the short Obligatory
Prayer as well as the medium one.
6. We have relieved you of a greater number # 6
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| 18 |
The requirements for obligatory prayer called for in the Bábí
and Islamic Dispensations were more demanding than those
for the performance of the Obligatory Prayer consisting of
nine rak'áhs that was prescribed in the Kitáb-i-Aqdas (see
note 4).
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| 19 |
In the Bayán, the Báb prescribed an Obligatory Prayer
consisting of nineteen rak'áhs which was to be performed
once in a twenty-four-hour period--from noon of one day to
noon of the next.
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| 20 |
The Muslim prayer is recited five times a day, namely,
in the early morning, at midday, in the afternoon and
evening, and at night. While the number of rak'áhs varies
according to the time of recitation, a total of seventeen
rak'áhs are offered in the course of a day.
7. When ye desire to perform this prayer, turn ye
7. When ye desire to perform this prayer, turn ye
towards the Court of My Most Holy Presence, this
Hallowed Spot that God hath ... decreed to be the
Eternity # 6
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| 21 |
The "Point of Adoration", that is, the point to which the
worshipper should turn when offering obligatory prayer, is
called the Qiblih. The concept of Qiblih has existed in
previous religions. Jerusalem in the past had been fixed for
this purpose. Muhammad changed the Qiblih to Mecca.
The Báb's instructions in the Arabic Bayán were:
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The Qiblih is indeed He Whom God will make manifest;
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| 23 |
This passage is quoted by Bahá'u'lláh in the Kitáb-i-Aqdas
(# 137) and confirmed by Him in the above-noted verse. He
has also indicated that facing in the direction of the Qiblih
is a "fixed requirement for the recitation of obligatory prayer"
(Q and A 14 and 67). However, for other prayers and devotions
the individual may face in any direction.
8. and when the Sun of Truth and Utterance shall set,
8. and when the Sun of Truth and Utterance shall set,
ordained for you # 6
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Bahá'u'lláh ordains His resting-place as the Qiblih after His
passing. The Most Holy Tomb is at Bahjí, Akká. `Abdu'l-Bahá
describes that Spot as the "luminous Shrine", "the place
around which circumambulate the Concourse on High".
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| 25 |
In a letter written on his behalf, Shoghi Effendi uses
the analogy of the plant turning in the direction of the sun
to explain the spiritual significance of turning towards the
Qiblih:
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...just as the plant stretches out to the sunlight--from
which it receives life and growth--so we turn our hearts
to the Manifestation of God, Bahá'u'lláh, when we pray;
... we turn our faces ... to where His dust lies on this
another Tablet. # 8
9. We have set forth the details of obligatory prayer in
another Tablet. # 8
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| 27 |
The original Obligatory Prayer had "for reasons of wisdom"
been revealed by Bahá'u'lláh in a separate Tablet (Q and A 63).
It was not released to the believers in His lifetime, having
been superseded by the three Obligatory Prayers now in use.
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| 28 |
Shortly after the Ascension of Bahá'u'lláh, the text of
this prayer, along with a number of other Tablets, was
stolen by Muhammad-`Alí, the Arch-breaker of His
Covenant.
10. the Prayer for the Dead # 8
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| 29 |
The Prayer for the Dead (see Some Texts Supplementary to
the Kitáb-i-Aqdas) is the only Bahá'í obligatory prayer
which is to be recited in congregation; it is to be recited by
one believer while all present stand in silence (see note 19).
Bahá'u'lláh has clarified that the Prayer for the Dead is
required only when the deceased is an adult (Q and A 70), that
the recital should precede the interment of the deceased,
and that there is no requirement to face the Qiblih when
saying this prayer (Q and A 85).
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| 30 |
Further details concerning the Prayer for the Dead are
summarized in the Synopsis and Codification, section IV.A.
13.-14.
11. six specific passages have been sent down by God,
the Revealer of Verses # 8
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| 31 |
The passages that form part of the Prayer for the Dead
comprise the repetition of the greeting "Alláh-u-Abhá"
(God is the All-Glorious) six times, each followed by
nineteen repetitions of one of six specifically revealed verses.
These verses are identical with those in the Prayer for the
Dead revealed by the Báb in the Bayán. Bahá'u'lláh added a
supplication to precede these passages.
12. Hair doth not invalidate your prayer, nor aught
12. Hair doth not invalidate your prayer, nor aught
from which the spirit hath departed, such as bones and
the like. Ye are free to wear the fur of the sable as ye
animals # 9
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In some earlier religious Dispensations, the wearing of the
hair of certain animals or having certain other objects on
one's person was held to invalidate one's prayer. Bahá'u'lláh
here confirms the Báb's pronouncement in the Arabic Bayán
that such things do not invalidate one's prayer.
13. We have commanded you to pray and fast from the
beginning of maturity # 10
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Bahá'u'lláh defines the "age of maturity with respect to
religious duties" as "fifteen for both men and women" (Q and A
20). For details of the period of fasting, see note 25.
14. He hath exempted from this those who are weak
from illness or age # 10
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| 34 |
The exemption of those who are weak due to illness or
advanced age from offering the Obligatory Prayers and from
fasting is explained in Questions and Answers. Bahá'u'lláh
indicates that in "time of ill-health it is not permissible to observe
these obligations" (Q and A 93). He defines old age, in this
context, as being from seventy (Q and A 74). In answer to a
question, Shoghi Effendi has clarified that people who attain
the age of seventy are exempt, whether or not they are weak.
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Exemption from fasting is also granted to the other
specific categories of people listed in the Synopsis and
Codification, section IV.B.5. See notes 20, 30 and 31 for
additional discussion.
15. God hath granted you leave to prostrate yourselves
15. God hath granted you leave to prostrate yourselves
on any surface that is clean, for We have removed in
the Book # 10
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The requirements of prayer in previous Dispensations have
often included prostration. In the Arabic Bayán the Báb
called upon the believers to lay their foreheads on surfaces of
crystal when prostrating. Similarly, in Islám, certain
restrictions are imposed with regard to the surface on which
Muslims are permitted to prostrate. Bahá'u'lláh abrogates
such restrictions and simply specifies "any surface that is
clean".
16. Let him that findeth no water for ablution repeat
16. Let him that findeth no water for ablution repeat
five times the words "In the Name of God, the Most
devotions. # 10
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Ablutions are to be performed by the believer in preparation
for the offering of obligatory prayer. They consist of
washing the hands and face. If water is unavailable, the
repetition five times of the specifically revealed verse is
prescribed. See note 34 for a general discussion of ablutions.
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Antecedents in earlier Dispensations for the provision
of substitute procedures to be followed when no water is
available are found in the Qur'án and in the Arabic Bayán.
17. In regions where the days and nights grow long,
17. In regions where the days and nights grow long,
instruments that mark the passage of the hours. # 10
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This refers to territories situated in the extreme north or
south, where the duration of days and nights varies
markedly (Q and A 64 and 103). This provision applies also to
fasting.
18. We have absolved you from the requirement of
performing the Prayer of the Signs. # 11
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The Prayer of the Signs is a special form of Muslim
obligatory prayer that was ordained to be said in times of
natural events, like earthquakes, eclipses, and other such
phenomena, which may cause fear and are taken to be signs
or acts of God. The requirement of performing this prayer
has been annulled. In its place a Bahá'í may say, "Dominion
is God's, the Lord of the seen and the unseen, the Lord of creation,"
but this is not obligatory (Q and A 52).
19. Save in the Prayer for the Dead, the practice of
congregational prayer hath been annulled. # 12
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| 41 |
Congregational prayer, in the sense of formal obligatory
prayer which is to be recited in accordance with a prescribed
ritual as, for example, is the custom in Islám where Friday
prayer in the mosque is led by an imám, has been annulled
in the Bahá'í Dispensation. The Prayer for the Dead (see
note 10) is the only congregational prayer prescribed by
Bahá'í law. It is to be recited by one of those present while
the remainder of the party stands in silence; the reader has
no special status. The congregation is not required to face
the Qiblih (Q and A 85).
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| 42 |
The three daily Obligatory Prayers are to be recited
individually, not in congregation.
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| 43 |
There is no prescribed way for the recital of the many
other Bahá'í prayers, and all are free to use such non-obligatory
prayers in gatherings or individually as they
please. In this regard, Shoghi Effendi states that
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| 44 |
...although the friends are thus left to follow their own
inclination, ... they should take the utmost care that
any manner they practise should not acquire too rigid a
character, and thus develop into an institution. This is a
point which the friends should always bear in mind, lest
they deviate from the clear path indicated in the
courses from obligatory prayer and fasting. # 13
20. God hath exempted women who are in their
courses from obligatory prayer and fasting. # 13
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| 45 |
Exemption from obligatory prayer and fasting is granted to
women who are menstruating; they should, instead,
perform their ablutions (see note 34) and repeat 95 times a
day between one noon and the next, the verse "Glorified be
God, the Lord of Splendour and Beauty". This provision has its
antecedent in the Arabic Bayán, where a similar dispensation
was granted.
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| 46 |
In some earlier religious Dispensations, women in
their courses were considered ritually unclean and were
forbidden to observe the duties of prayer and fasting. The
concept of ritual uncleanness has been abolished by
Bahá'u'lláh (see note 106).
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| 47 |
The Universal House of Justice has clarified that the
provisions in the Kitáb-i-Aqdas granting exemptions from
certain duties and responsibilities are, as the word indicates,
exemptions and not prohibitions. Any believer is, therefore,
free to avail himself or herself of an applicable exemption if
he or she so wishes. However, the House of Justice counsels
that, in deciding whether to do so or not, the believer
should use wisdom and realize that Bahá'u'lláh has granted
these exemptions for good reason.
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| 48 |
The prescribed exemption from obligatory prayer,
originally related to the Obligatory Prayer consisting of
nine rak'áhs, is now applicable to the three Obligatory
Prayers which superseded it.
21. When travelling, if ye should stop and rest in some
21. When travelling, if ye should stop and rest in some
safe spot, perform ye--men and women alike--a single
Prayer # 14
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| 49 |
Exemption from obligatory prayer is granted to those who
find themselves in such a condition of insecurity that the
saying of the Obligatory Prayers is not possible. The
exemption applies whether one is travelling or at home, and
it provides a means whereby Obligatory Prayers which have
remained unsaid on account of these insecure circumstances
may be compensated for.
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| 50 |
Bahá'u'lláh has made it clear that obligatory prayer "is
not suspended during travel" so long as one can find a "safe
spot" in which to perform it (Q and A 58).
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Numbers 21, 58, 59, 60, and 61 in Questions and
Answers amplify this provision.
22. Upon completing your prostrations, seat yourselves
cross-legged # 14
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| 52 |
The Arabic expression "haykalu't-tawhíd", translated here
as "cross-legged", means the "posture of unity". It has
traditionally signified a cross-legged position.
23. Say: God hath made My hidden love the key to the
Treasure # 15
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There is a well-known Islamic tradition concerning God and
His creation:
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I was a Hidden Treasure. I wished to be made known,
and thus I called creation into being in order that I might
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| 55 |
References and allusions to this tradition are found
throughout the Bahá'í Writings. For example, in one of His
prayers, Bahá'u'lláh reveals:
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| 56 |
Lauded be Thy name, O Lord my God! I testify that
Thou wast a hidden Treasure wrapped within Thine
immemorial Being and an impenetrable Mystery enshrined in
Thine own Essence. Wishing to reveal Thyself, Thou didst call
into being the Greater and the Lesser Worlds, and didst choose
Man above all Thy creatures, and didst make Him a sign of
both of these worlds, O Thou Who art our Lord, the Most
Compassionate!
Thou didst raise Him up to occupy Thy throne before all
the people of Thy creation. Thou didst enable Him to unravel
Thy mysteries, and to shine with the lights of Thine inspiration
and Thy Revelation, and to manifest Thy names and
Thine attributes. Through Him Thou didst adorn the preamble
of the book of Thy creation, O Thou Who art the Ruler of the
universe Thou hast fashioned! (Prayers and Meditations by
Likewise, in the Hidden Words, He states:
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O Son of Man! I loved thy creation, hence I created thee.
Wherefore, do thou love Me, that I may name thy name and fill
`Abdu'l-Bahá, in His commentary on the above-cited
tradition, wrote:
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O wayfarer in the path of the Beloved! Know thou that the main
purpose of this holy tradition is to make mention of the stages of
God's concealment and manifestation within the Embodiments of
Truth, They who are the Dawning-places of His All-Glorious
Being. For example, before the flame of the undying Fire is lit
and manifest, it existeth by itself within itself in the hidden
identity of the universal Manifestations, and this is the stage of
the "Hidden Treasure". And when the blessed Tree is kindled
by itself within itself, and that Divine Fire burneth by its
essence within its essence, this is the stage of "I wished to be made
known". And when it shineth forth from the Horizon of the
universe with infinite Divine Names and Attributes upon the
contingent and placeless worlds, this constituteth the emergence of
a new and wondrous creation which correspondeth to the stage of
"Thus I called creation into being". And when the sanctified
souls rend asunder the veils of all earthly attachments and
worldly conditions, and hasten to the stage of gazing on the
beauty of the Divine Presence and are honoured by recognizing
the Manifestation and are able to witness the splendour of God's
Most Great Sign in their hearts, then will the purpose of
creation, which is the knowledge of Him Who is the Eternal
Truth, become manifest.
24. O Pen of the Most High! # 16
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"Pen of the Most High", "the Supreme Pen" and "the Most
Exalted Pen" are references to Bahá'u'lláh, illustrating His
function as Revealer of the Word of God.
25. We have enjoined upon you fasting during a brief
period # 16
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| 60 |
Fasting and obligatory prayer constitute the two pillars that
sustain the revealed Law of God. Bahá'u'lláh in one of His
Tablets affirms that He has revealed the laws of obligatory
prayer and fasting so that through them the believers may
draw nigh unto God.
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| 61 |
Shoghi Effendi indicates that the fasting period, which
involves complete abstention from food and drink from
sunrise till sunset, is
life, and to refresh and reinvigorate the spiritual forces
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| 62 |
...essentially a period of meditation and prayer, of
spiritual recuperation, during which the believer must
strive to make the necessary readjustments in his inner
life, and to refresh and reinvigorate the spiritual forces
latent in his soul. Its significance and purpose are,
latent in his soul. Its significance and purpose are,
therefore, fundamentally spiritual in character. Fasting is
symbolic, and a reminder of abstinence from selfish and
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| 63 |
Fasting is enjoined on all the believers once they attain
the age of 15 and until they reach the age of 70 years.
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| 64 |
A summary of the detailed provisions concerning the
law of fasting and of the exemptions granted to certain
categories of people is contained in the Synopsis and
Codification, section IV.B.1.-6. For a discussion of the
exemptions from fasting see notes 14, 20, 30 and 31.
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| 65 |
The nineteen-day period of fasting coincides with the
Bahá'í month of `Alá, usually 2-20 March, immediately
after the termination of the Intercalary Days (see notes 27
and 147), and is followed by the feast of Naw-Rúz (see note
26).
26. and at its close have designated for you Naw-Rúz
as a feast # 16
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| 66 |
The Báb introduced a new calendar, known now as the Badí
or Bahá'í calendar (see notes 27 and 147). According to this
calendar, a day is the period from sunset to sunset. In the
Bayán, the Báb ordained the month of `Alá to be the month
of fasting, decreed that the day of Naw-Rúz should mark
the termination of that period, and designated Naw-Rúz as
the Day of God. Bahá'u'lláh confirms the Badí calendar
wherein Naw-Rúz is designated as a feast.
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| 67 |
Naw-Rúz is the first day of the new year. It coincides
with the spring equinox in the northern hemisphere, which
usually occurs on 21 March. Bahá'u'lláh explains that this
feast day is to be celebrated on whatever day the sun passes
into the constellation of Aries (i.e. the vernal equinox), even
should this occur one minute before sunset (Q and A 35).
Hence Naw-Rúz could fall on 20, 21, or 22 March,
depending on the time of the equinox.
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| 68 |
Bahá'u'lláh has left the details of many laws to be filled
in by the Universal House of Justice. Among these are a
number of matters affecting the Bahá'í calendar. The
Guardian has stated that the implementation, worldwide,
of the law concerning the timing of Naw-Rúz will require
the choice of a particular spot on earth which will serve as
the standard for the fixing of the time of the spring equinox.
He also indicated that the choice of this spot has been left to
the decision of the Universal House of Justice.
27. Let the days in excess of the months be placed
before the month of fasting. # 16
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| 69 |
The Badí calendar is based on the solar year of 365 days, 5
hours, and 50 odd minutes. The year consists of 19 months
of 19 days each (i.e. 361 days), with the addition of four
extra days (five in a leap year). The Báb did not specifically
define the place for the intercalary days in the new calendar.
The Kitáb-i-Aqdas resolves this question by assigning the
"excess" days a fixed position in the calendar immediately
preceding the month of `Alá, the period of fasting. For
further details see the section on the Bahá'í calendar in The
Bahá'í World, volume XVIII.
28. We have ordained that these ... shall be the
manifestations of the letter Há # 16
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| 70 |
Known as the Ayyám-i-Há (the Days of Há), the Intercalary
Days have the distinction of being associated with "the letter
Há". The abjad numerical value of this Arabic letter is five,
which corresponds to the potential number of intercalary
days.
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| 71 |
The letter "Há" has been given several spiritual
meanings in the Holy Writings, among which is as a
symbol of the Essence of God.
29. these days of giving that precede the season of
restraint # 16
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| 72 |
Bahá'u'lláh enjoined upon His followers to devote these days
to feasting, rejoicing and charity. In a letter written on
Shoghi Effendi's behalf it is explained that "the intercalary
days are specially set aside for hospitality, the giving of
gifts, etc.".
30. The traveller ... not bound by the Fast # 16
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| 73 |
The minimum duration of a journey which exempts the
believer from fasting is defined by Bahá'u'lláh (Q and A 22 and
75). The details of this provision are summarized in the
Synopsis and Codification, section IV.B.5.a.i.-v.
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| 74 |
Shoghi Effendi has clarified that while travellers are
exempt from fasting, they are free to fast if they so wish. He
also indicated that the exemption applies during the whole
car, etc.
31. The traveller, the ailing, those who are with child
or giving suck, are not bound by the Fast; they have
been exempted by God as a token of His grace. # 16
period of one's travel, not just the hours one is in a train or
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| 75 |
Exemption from fasting is granted to those who are ill or of
advanced age (see note 14), women in their courses (see note
20), travellers (see note 30) and to women who are pregnant
and those who are nursing. This exemption is also extended
to people who are engaged in heavy labour, who, at the
same time, are advised "to show respect to the law of God and for
the exalted station of the Fast" by eating "with frugality and in
private" (Q and A 76). Shoghi Effendi has indicated that the
types of work which would exempt people from the Fast
will be defined by the Universal House of Justice.
32. Abstain from food and drink from sunrise to
sundown # 17
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| 76 |
This relates to the period of fasting. In one of His Tablets,
`Abdu'l-Bahá, after stating that fasting consists of abstinence
from food and drink, further indicates that smoking
is a form of "drink". In Arabic the verb "drink" applies
equally to smoking.
33. It hath been ordained that every believer in God
... shall, each day ... repeat "Alláh-u-Abhá" ninety-five
times. # 18
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| 77 |
"Alláh-u-Abhá" is an Arabic phrase meaning "God the All-Glorious".
It is a form of the Greatest Name of God (see
note 137). In Islám there is a tradition that among the many
names of God, one was the greatest; however, the identity
of this Greatest Name was hidden. Bahá'u'lláh has
confirmed that the Greatest Name is "Bahá".
| |
| 78 |
The various derivatives of the word "Bahá" are also
regarded as the Greatest Name. Shoghi Effendi's secretary
writing on his behalf explains that
| |
| 79 |
The Greatest Name is the Name of Bahá'u'lláh. "Yá
Bahá'u'l-Abhá" is an invocation meaning: "O Thou Glory
of Glories!". "Alláh-u-Abhá" is a greeting which means:
"God the All-Glorious". Both refer to Bahá'u'lláh. By
Greatest Name is meant that Bahá'u'lláh has appeared in
God's Greatest Name, in other words, that He is the
supreme Manifestation of God.
| |
| 80 |
The greeting "Alláh-u-Abhá" was adopted during the
period of Bahá'u'lláh's exile in Adrianople.
| |
| 81 |
The repetition of "Alláh-u-Abhá" ninety-five times is
to be preceded by the performance of ablutions (see note
34).
34. Perform ye ... ablutions for the Obligatory
Prayer # 18
| |
| 82 |
Ablutions are specifically associated with certain prayers.
They must precede the offering of the three Obligatory
Prayers, the daily recitation of "Alláh-u-Abhá" ninety-five
times, and the recital of the verse prescribed as an
alternative to obligatory prayer and fasting for women in
their courses (see note 20).
| |
| 83 |
The prescribed ablutions consist of washing the hands
and the face in preparation for prayer. In the case of the
medium Obligatory Prayer, this is accompanied by the
recitation of certain verses (see Some Texts Revealed by
Bahá'u'lláh Supplementary to the Kitáb-i-Aqdas).
| |
| 84 |
That ablutions have a significance beyond washing
may be seen from the fact that even should one have bathed
oneself immediately before reciting the Obligatory Prayer,
it would still be necessary to perform ablutions (Q and A 18).
| |
| 85 |
When no water is available for ablutions, a prescribed
verse is to be repeated five times (see note 16), and this
provision is extended to those for whom the use of water
would be physically harmful (Q and A 51).
| |
| 86 |
The detailed provisions of the law concerning ablutions
are set out in the Synopsis and Codification, section
IV.A.10.a.-g., as well as in Questions and Answers numbers
51, 62, 66, 77 and 86.
35. Ye have been forbidden to commit murder # 19
| |
| 87 |
The prohibition against taking another's life is repeated by
Bahá'u'lláh in paragraph 73 of the Kitáb-i-Aqdas. Penalties
are prescribed for premeditated murder (see note 86). In the
case of manslaughter, it is necessary to pay a specified
indemnity to the family of the deceased (see Kitáb-i-Aqdas,
# 188).
36. or adultery # 19
| |
| 88 |
The Arabic word "ziná", here translated as "adultery",
signifies both fornication and adultery. It applies not only to
sexual relations between a married person and someone who
is not his or her spouse, but also to extramarital sexual
intercourse in general. One form of "ziná" is rape. The only
penalty prescribed by Bahá'u'lláh is for those who commit
fornication (see note 77); penalties for other kinds of sexual
offence are left to the Universal House of Justice to
determine.
37. backbiting or calumny # 19
| |
| 89 |
Backbiting, slander and dwelling on the faults of others
have been repeatedly condemned by Bahá'u'lláh. In the
Hidden Words, He clearly states: "O Son of Being! How
couldst thou forget thine own faults and busy thyself with the faults
of others? Whoso doeth this is accursed of Me." And again: "O
Son of Man! Breathe not the sins of others so long as thou art
thyself a sinner. Shouldst thou transgress this command, accursed
wouldst thou be, and to this I bear witness." This strong
admonition is further reiterated in His last work, "the Book
of My Covenant": "Verily I say, the tongue is for mentioning what
is good, defile it not with unseemly talk. God hath forgiven what is
past. Henceforward everyone should utter that which is meet and
seemly, and should refrain from slander, abuse and whatever
causeth sadness in men."
38. We have divided inheritance into seven categories
# 20
| |
| 90 |
The Bahá'í laws of inheritance apply only in case of
intestacy, that is, when the individual dies without leaving
a will. In the Kitáb-i-Aqdas (# 109), Bahá'u'lláh instructs
every believer to write a will. He elsewhere clearly states
that the individual has full jurisdiction over his property
and is free to determine the manner in which his or her
estate is to be divided and to designate, in the will, those,
whether Bahá'í or non-Baha'i, who should inherit (Q and A
69). In this connection, a letter written on behalf of Shoghi
Effendi explains that:
| |
| 91 |
...even though a Bahá'í is permitted in his will to
dispose of his wealth in the way he wishes, yet he is
morally and conscientiously bound to always bear in
mind, while writing his will, the necessity of his
upholding the principle of Bahá'u'lláh regarding the
social function of wealth, and the consequent necessity of
avoiding its over-accumulation and concentration in a
few individuals or groups of individuals.
| |
| 92 |
This verse of the Aqdas introduces a lengthy passage in
which Bahá'u'lláh elaborates the Bahá'í law of inheritance.
In reading this passage one should bear in mind that the law
is formulated with the presumption that the deceased is a
man; its provisions apply, mutatis mutandis, when the
deceased is a woman.
| |
| 93 |
The system of inheritance which provides for distribution
of the deceased's estate among seven categories of heirs
(children, spouse, father, mother, brothers, sisters, and
teachers) is based on the provisions set out by the Báb in the
Bayán. The major features of the Bahá'í laws of inheritance
in the case of intestacy are:
| |
| 94 |
1. If the deceased is a father and his estate includes a
personal residence, such residence passes to the eldest
son (Q and A 34).
| |
| 95 |
2. If the deceased has no male descendants, two thirds of
the residence pass to his female descendants and the
remaining third passes to the House of Justice (Q and A
41, 72). See note 42 concerning the levels of the
institution of the House of Justice to which this law
applies. (See also note 44.)
| |
| 96 |
3. The remainder of the estate is divided among the
seven categories of heirs. For details of the number of
shares to be received by each group, see Questions and
Answers, number 5, and Synopsis and Codification,
section IV.C.3.a.
| |
| 97 |
4. In case there is more than one heir in any category the
share allotted to that class should be divided between
them equally, be they male or female.
| |
| 98 |
5. In cases where there is no issue, the share of the
children reverts to the House of Justice (Q and A 7, 41).
| |
| 99 |
6. Should one leave offspring, but either part or all of the
other categories of heirs be non-existent, two thirds of
their shares revert to the offspring and one third to the
House of Justice (Q and A 7).
| |
| 100 |
7. Should none of the specified categories exist, two
thirds of the estate revert to the nephews and nieces of
the deceased. If these do not exist, the same shares
revert to the aunts and uncles; lacking these, to their
sons and daughters. In any case the remaining third
reverts to the House of Justice.
| |
| 101 |
8. Should one leave none of the aforementioned heirs,
the entire estate reverts to the House of Justice.
| |
| 102 |
9. Bahá'u'lláh states that non-Bahá'ís have no right to
inherit from their Bahá'í parents or relatives (Q and A
34). Shoghi Effendi in a letter written on his behalf
indicates that this restriction applies "only to such
cases when a Bahá'í dies without leaving a will and
when, therefore, his property will have to be divided
in accordance with the rules set forth in the Aqdas.
Otherwise, a Bahá'í is free to bequeath his property to
any person, irrespective of religion, provided however
he leaves a will, specifying his wishes." It is always
possible, therefore, for a Bahá'í to provide for his or
her non-Baha'i partner, children or relatives by
leaving a will.
| |
| 103 |
Additional details of the laws of inheritance are
summarized in the Synopsis and Codification, section
IV.C.3.a.-o.
39. to the brothers, five parts ... to the sisters, four
parts # 20
| |
| 104 |
Questions and Answers amplifies the provisions of the law as
it relates to the shares of the inheritance allocated to the
brothers and sisters of the deceased. If the brother or sister is
from the same father as the deceased, he or she will inherit
his or her full allotted share. If, however, the brother or
sister is from another father he or she will inherit only two
thirds of the allotted share, the remaining one third
reverting to the House of Justice (Q and A 6). Further, in the
case where the deceased has full brothers or full sisters
among his heirs, half-brothers and half-sisters from the
mother's side do not inherit (Q and A 53). The half-brothers
and half-sisters will, of course, be due to receive inheritance
from their own father's estate.
40. the teachers # 20
| |
| 105 |
In a Tablet, `Abdu'l-Bahá compares teachers who are
involved with the spiritual education of the child to the
"spiritual father" who "endoweth his child with everlasting life".
He explains that this is the reason that "teachers are listed
among the heirs" in the "Law of God".
| |
| 106 |
Bahá'u'lláh specifies the conditions under which the
teacher inherits and the share he or she receives (Q and A 33).
41. When We heard the clamour of the children as yet
unborn, We doubled their share and decreased those
of the rest. # 20
| |
| 107 |
In the Báb's laws of inheritance the children of the deceased
were allotted nine parts consisting of 540 shares. This
allocation constituted less than a quarter of the whole estate.
Bahá'u'lláh doubled their portion to 1,080 shares and
reduced those allotted to the other six categories of heirs.
He also outlines the precise intention of this verse and its
implications for the distribution of the inheritance (Q and A
5).
42. the House of Justice # 21
| |
| 108 |
In referring to the House of Justice in the Kitáb-i-Aqdas,
Bahá'u'lláh does not always explicitly distinguish between
the Universal House of Justice and the Local House of
Justice, both of which institutions are ordained in that
Book. He usually refers simply to "the House of Justice",
leaving open for later clarification the level or levels of the
whole institution to which each law would apply.
| |
| 109 |
In a Tablet enumerating the revenues of the local
treasury, `Abdu'l-Bahá includes those inheritances for which
there are no heirs, thus indicating that the House of Justice
referred to in these passages of the Aqdas relating to
inheritance is the local one.
43. Should the deceased leave offspring, but none of
the other categories of heirs # 22
| |
| 110 |
Bahá'u'lláh clarifies that "This ruling hath both general and
specific application, which is to say that whenever any category of
this latter class of heirs is absent, two thirds of their inheritance
pass to the offspring and the remaining third to the House of
Justice" (Q and A 7).
44. We have assigned the residence and personal clothing
of the deceased to the male, not female, offspring,
nor to the other heirs. # 25
| |
| 111 |
In a Tablet, `Abdu'l-Bahá indicates that the residence and
personal clothing of a deceased man remain in the male line.
They pass to the eldest son and in the absence of the eldest
son, they pass to the second-eldest son, and so on. He
explains that this provision is an expression of the law of
primogeniture, which has invariably been upheld by the
Law of God. In a Tablet to a follower of the Faith in Persia
He wrote: "In all the Divine Dispensations the eldest son hath
been given extraordinary distinctions. Even the station of
prophethood hath been his birthright." With the distinctions
given to the eldest son, however, go concomitant duties.
For example, he has the moral responsibility, for the sake of
God, to care for his mother and also to consider the needs of
the other heirs.
| |
| 112 |
Bahá'u'lláh clarifies various aspects of this part of the
law of inheritance. He specifies that if there be more than
one residence, the principal and most important one passes
to the male offspring. The remaining residences will,
together with the other possessions of the deceased, have to
be divided among the heirs (Q and A 34), and He indicates
that in the absence of male offspring, two thirds of the
principal residence and the personal clothing of the deceased
father will revert to the female issue and one third to the
House of Justice (Q and A 72). Further, when the deceased is a
woman, Bahá'u'lláh states that all her used clothing is to be
equally divided amongst her daughters. Her unworn
clothing, jewels and property must be divided among her
heirs, as well as her used clothing if she leaves no daughter
(Q and A 37).
45. Should the son of the deceased have passed away
in the days of his father and have left children, they
will inherit their father's share # 26
| |
| 113 |
This aspect of the law applies only in the case of the son who
predeceases his father or mother. If the daughter of the
deceased be dead and leave issue, her share will have to be
divided according to the seven categories specified in the
Most Holy Book (Q and A 54).
46. If the deceased should leave children who are
under age, their share of the inheritance must be
entrusted to a reliable individual # 27
| |
| 114 |
The word "amín", translated in this paragraph as "reliable
individual" and "trustee", conveys in Arabic a wide range of
meanings connected principally with the idea of trustworthiness,
but signifying also such qualities as reliability,
loyalty, faithfulness, uprightness, honesty, and so forth.
Used in legal parlance "amín" denotes, among other things,
a trustee, guarantor, custodian, guardian, and keeper.
47. Division of the estate should take place only after
the Huqúqu'lláh hath been paid, any debts have been
settled, the expenses of the funeral and burial
defrayed # 28
| |
| 115 |
Bahá'u'lláh specifies that the order of precedence for
payment of these expenses is first the funeral and burial
expenses, then the debts of the deceased, then the
Huqúqu'lláh (see note 125) (Q and A 9). He also specifies that
when applying the estate to these, payment must first be
made out of the residue of the estate and then, if this is
insufficient, out of the residence and personal clothing of
the deceased (Q and A 80).
48. This is that hidden knowledge which shall never
change, since its beginning is with nine # 29
| |
| 116 |
In the Arabic Bayán the Báb described His inheritance law
as being "in accordance with a hidden knowledge in the Book of
God--a knowledge that shall never change or be replaced". He
also stated that the numbers by which the division of the
inheritance was expressed had been invested with a
significance intended to aid in the recognition of Him
Whom God will make manifest.
| |
| 117 |
The "nine" mentioned here is represented in the Arabic
text by the letter "Tá", which is its equivalent in the abjad
notation (see Glossary). It is the first element of the Báb's
division of inheritance, where He designates "nine parts" as
the share of the children. The significance of nine lies in its
being the numerical equivalent of the Greatest Name
"Bahá", alluded to in the next part of this verse as "the
concealed and manifest, the inviolable and unapproachably exalted
Name". (See also note 33.)
49. The Lord hath ordained that in every city a House
of Justice be established # 30
| |
| 118 |
The institution of the House of Justice consists of elected
councils which operate at the local, national and international
levels of society. Bahá'u'lláh ordains both the
Universal House of Justice and the Local Houses of Justice
in the Kitáb-i-Aqdas. `Abdu'l-Bahá, in His Will and
Testament, provides for the Secondary (National or
Regional) Houses of Justice and outlines the method to be
pursued for the election of the Universal House of Justice.
| |
| 119 |
In the verse cited above, the reference is to the Local
House of Justice, an institution which is to be elected in a
locality whenever there are nine or more resident adult
Bahá'ís. For this purpose, the definition of adult was
temporarily fixed at the age of 21 years by the Guardian,
who indicated it was open to change by the Universal House
of Justice in the future.
| |
| 120 |
Local and Secondary Houses of Justice are, for the
present, known as Local Spiritual Assemblies and National
Spiritual Assemblies. Shoghi Effendi has indicated that this
is a "temporary appellation" which,
| |
| 121 |
...as the position and aims of the Bahá'í Faith are
better understood and more fully recognized, will
gradually be superseded by the permanent and more
appropriate designation of House of Justice. Not only
will the present-day Spiritual Assemblies be styled
differently in future, but they will be enabled also to add
to their present functions those powers, duties, and
prerogatives necessitated by the recognition of the Faith
of Bahá'u'lláh, not merely as one of the recognized
religious systems of the world, but as the State Religion
of an independent and Sovereign Power.
50. the number of Bahá # 30
| |
| 122 |
The abjad numerical equivalent of "Bahá" is nine. The
Universal House of Justice and the National and Local
Spiritual Assemblies currently have nine members each, the
minimum number prescribed by Bahá'u'lláh.
51. It behoveth them to be the trusted ones of the
Merciful among men # 30
| |
| 123 |
The general powers and duties of the Universal House of
Justice, the National Spiritual Assemblies and the Local
Spiritual Assemblies and the qualifications for membership
are set forth in the Writings of Bahá'u'lláh and `Abdu'l-Bahá,
in the letters of Shoghi Effendi, and in the
elucidations of the Universal House of Justice. The major
functions of these institutions are outlined in the Constitution
of the Universal House of Justice, and in those of the
National and Local Spiritual Assemblies.
52. take counsel together # 30
| |
| 124 |
Bahá'u'lláh has established consultation as one of the
fundamental principles of His Faith and has exhorted the
believers to "take counsel together in all matters". He describes
consultation as "the lamp of guidance which leadeth the way"
and as "the bestower of understanding". Shoghi Effendi states
that the "principle of consultation ... constitutes one of
the basic laws" of the Bahá'í Administrative Order.
| |
| 125 |
In Questions and Answers, number 99, Bahá'u'lláh
outlines an approach to consultation and stresses the
importance of achieving unanimity in decision-making,
failing which the majority decision must prevail. The
Universal House of Justice has clarified that this guidance
concerning consultation was revealed before Spiritual
Assemblies had been established and was in answer to a
question about the Bahá'í teachings on consultation. The
House of Justice affirms that the emergence of Spiritual
Assemblies, to which the friends may always turn for
assistance, in no way prohibits them from following the
procedure outlined in Questions and Answers. This
approach may be used by the friends, should they wish,
when they desire to consult on their personal problems.
53. Build ye houses of worship throughout the
lands # 31
| |
| 126 |
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.
54. The Lord hath ordained that those of you who are
able shall make pilgrimage to the sacred House # 32
| |
| 127 |
Two sacred Houses are covered by this ordinance, the House
of the Báb in Shíráz and the House of Bahá'u'lláh in
Baghdád. Bahá'u'lláh has specified that pilgrimage to either
of these two Houses fulfils the requirement of this passage
(Q and A 25, 29). In two separate Tablets, known as Súriy-i-Hájj
(Q and A 10), Bahá'u'lláh has prescribed specific rites for
each of these pilgrimages. In this sense, the performance of
a pilgrimage is more than simply visiting these two Houses.
| |
| 128 |
After the passing of Bahá'u'lláh, `Abdu'l-Bahá designated
the Shrine of Bahá'u'lláh at Bahjí as a place of
pilgrimage. In a Tablet, He indicates that the "Most Holy
Shrine, the Blessed House in Baghdád and the venerated House of
the Báb in Shíráz" are "consecrated to pilgrimage", and that it is
"obligatory" to visit these places "if one can afford it and is able
to do so, and if no obstacle stands in one's way". No rites have
been prescribed for pilgrimage to the Most Holy Shrine.
55. and from this He hath exempted women as a
mercy on His part # 32
| |
| 129 |
In the Bayán, the Báb enjoined the ordinance of pilgrimage
once in a lifetime upon those of His followers who were
financially able to undertake the journey. He stated that the
obligation was not binding on women in order to spare
them the rigours of travel.
| |
| 130 |
Bahá'u'lláh likewise exempts women from His pilgrimage
requirements. The Universal House of Justice has
clarified that this exemption is not a prohibition, and that
women are free to perform the pilgrimage.
56. to engage in some occupation # 33
| |
| 131 |
It is obligatory for men and women to engage in a trade or
profession. Bahá'u'lláh exalts "engagement in such work" to
the "rank of worship" of God. The spiritual and practical
significance of this law, and the mutual responsibility of the
individual and society for its implementation are explained
in a letter written on behalf of Shoghi Effendi:
| |
| 132 |
With reference to Bahá'u'lláh's command concerning
the engagement of the believers in some sort of
profession: the Teachings are most emphatic on this
matter, particularly the statement in the Aqdas to this
effect which makes it quite clear that idle people who
lack the desire to work can have no place in the new
World Order. As a corollary of this principle, Bahá'u'lláh
further states that mendicity should not only be
discouraged but entirely wiped out from the face of
society. It is the duty of those who are in charge of the
organization of society to give every individual the
opportunity of acquiring the necessary talent in some
kind of profession, and also the means of utilizing such a
talent, both for its own sake and for the sake of earning
the means of his livelihood. Every individual, no matter
how handicapped and limited he may be, is under the
obligation of engaging in some work or profession, for
work, especially when performed in the spirit of service,
is according to Bahá'u'lláh a form of worship. It has not
only a utilitarian purpose, but has a value in itself,
because it draws us nearer to God, and enables us to
better grasp His purpose for us in this world. It is
obvious, therefore, that the inheritance of wealth cannot
make anyone immune from daily work.
| |
| 133 |
In one of His Tablets, `Abdu'l-Bahá states that "if a
person is incapable of earning a living, is stricken by dire poverty or
becometh helpless, then it is incumbent on the wealthy or the
Deputies to provide him with a monthly allowance for his
subsistence.... By `Deputies' is meant the representatives of the
people, that is to say the members of the House of Justice." (See also
note 162 on mendicancy.)
| |
| 134 |
In response to a question concerning whether Bahá'u'lláh's
injunction requires a wife and mother, as well as her
husband, to work for a livelihood, the Universal House of
Justice has explained that Bahá'u'lláh's directive is for the
friends to be engaged in an occupation which will profit
themselves and others, and that homemaking is a highly
honourable and responsible work of fundamental importance
to society.
| |
| 135 |
Concerning the retirement from work for individuals
who have reached a certain age, Shoghi Effendi in a letter
written on his behalf stated that "this is a matter on which
the International House of Justice will have to legislate as
there are no provisions in the Aqdas concerning it".
57. The kissing of hands hath been forbidden in the
Book. # 34
| |
| 136 |
In a number of earlier religious Dispensations and in certain
cultures the kissing of the hand of a religious figure or of a
prominent person was expected as a mark of reverence and
deference to such persons and as a token of submission to
their authority. Bahá'u'lláh prohibits the kissing of hands
and, in His Tablets, He also condemns such practices as
prostrating oneself before another person and other forms of
behaviour that abase one individual in relation to another.
(See note 58.)
58. To none is it permitted to seek absolution from
another soul # 34
| |
| 137 |
Bahá'u'lláh prohibits confession to, and seeking absolution
of one's sins from, a human being. Instead one should beg
forgiveness from God. In the Tablet of Bishárát, He states
that "such confession before people results in one's humiliation and
abasement", and He affirms that God "wisheth not the
humiliation of His servants".
| |
| 138 |
Shoghi Effendi sets the prohibition into context. His
secretary has written on his behalf that we
| |
| 139 |
...are forbidden to confess to any person, as do the
Catholics to their priests, our sins and shortcomings, or
to do so in public, as some religious sects do. However, if
we spontaneously desire to acknowledge we have been
wrong in something, or that we have some fault of
character, and ask another person's forgiveness or pardon,
we are quite free to do so.
| |
| 140 |
The Universal House of Justice has also clarified that
Bahá'u'lláh's prohibition concerning the confession of sins
does not prevent an individual from admitting transgressions
in the course of consultations held under the aegis of
Bahá'í institutions. Likewise, it does not preclude the
possibility of seeking advice from a close friend or of a
professional counsellor regarding such matters.
59. Amongst the people is he who seateth himself
amid the sandals by the door whilst coveting in his
heart the seat of honour. # 36
| |
| 141 |
Traditionally in the East it has been the practice to remove
sandals and shoes before entering a gathering. The part of a
room farthest from the entrance is regarded as the head of
the room and a place of honour where the most prominent
among those present are seated. Others sit in descending
order towards the door, by which the shoes and sandals have
been left and where the most lowly would sit.
60. And among the people is he who layeth claim to
inner knowledge # 36
| |
| 142 |
This is a reference to people who claim access to esoteric
knowledge and whose attachment to such knowledge veils
them from the Revelation of the Manifestation of God.
Elsewhere Bahá'u'lláh affirms: "They that are the worshippers of
the idol which their imaginations have carved, and who call it
Inner Reality, such men are in truth accounted among the
heathen."
61. How many a man hath secluded himself in the
climes of India, denied himself the things that God
hath decreed as lawful, imposed upon himself austerities
and mortifications # 36
| |
| 143 |
These verses constitute the prohibition of monasticism and
asceticism. See the Synopsis and Codification, section IV.D.
1.y.iii.-iv. In the Words of Paradise Bahá'u'lláh amplifies
these provisions. He states: "Living in seclusion or practising
asceticism is not acceptable in the presence of God," and He calls
upon those involved to "observe that which will cause joy and
radiance". He instructs those who have taken up "their abodes
in the caves of the mountains" or who have "repaired to
graveyards at night" to abandon these practices, and He
enjoins them not to deprive themselves of the "bounties" of
this world which have been created by God for humankind.
And in the Tablet of Bishárát, while acknowledging the
"pious deeds" of monks and priests, Bahá'u'lláh calls upon
them to "give up the life of seclusion and direct their steps towards
the open world and busy themselves with that which will profit
themselves and others". He also grants them leave "to enter into
wedlock that they may bring forth one who will make mention of
God".
62. Whoso layeth claim to a Revelation direct from
God, ere the expiration of a full thousand years # 37
| |
| 144 |
The Dispensation of Bahá'u'lláh will last until the coming
of the next Manifestation of God, Whose advent will not
take place before at least "a full thousand years" will have
elapsed. Bahá'u'lláh cautions against ascribing to "this verse"
anything other than its "obvious meaning", and in one of His
Tablets, He specifies that "each year" of this thousand year
period consists of "twelve months according to the Qur'án, and of
nineteen months of nineteen days each, according to the Bayán".
| |
| 145 |
The intimation of His Revelation to Bahá'u'lláh in the
Síyáh-Chál of Tihrán, in October 1852, marks the birth of
His Prophetic Mission and hence the commencement of the
one thousand years or more that must elapse before the
appearance of the next Manifestation of God.
63. This is that of which We gave you forewarning
when We were dwelling in `Iráq, then later while in
the Land of Mystery, and now from this Resplendent
Spot. # 37
| |
| 146 |
The "Land of Mystery" refers to Adrianople, and "this
Resplendent Spot" is a reference to Akká.
64. Amongst the people is he whose learning hath
made him proud ... who, when he heareth the tread
of sandals following behind him, waxeth greater in his
own esteem # 41
| |
| 147 |
In the East, the practice has been for followers of a religious
leader, out of deference, to walk a pace or two behind him.
65. Nimrod # 41
| |
| 148 |
The Nimrod referred to in this verse is, in both Jewish and
Islamic traditions, a King who persecuted Abraham and
whose name became symbolic of great pride.
66. Aghsán # 42
| |
| 149 |
"Aghsán" (plural of Ghusn) is the Arabic word for
"Branches". This term is used by Bahá'u'lláh to designate
His male descendants. It has particular implications not
only for the disposition of endowments but also for the
succession of authority following the passing of Bahá'u'lláh
(see note 145) and of `Abdu'l-Bahá. Bahá'u'lláh, in the Book
of His Covenant, appointed `Abdu'l-Bahá, His eldest son,
as the Centre of His Covenant and the Head of the Faith.
`Abdu'l-Bahá, in His Will and Testament, appointed
Shoghi Effendi, His eldest grandson, as the Guardian and
Head of the Faith.
| |
| 150 |
This passage of the Aqdas, therefore, anticipates the
succession of chosen Aghsán and thus the institution of the
Guardianship and envisages the possibility of a break in
their line. The passing of Shoghi Effendi in 1957 precipitated
the very situation provided for in this passage, in
that the line of Aghsán ended before the Universal House of
Justice had been established (see note 67).
67. revert to the people of Bahá # 42
| |
| 151 |
Bahá'u'lláh provides for the possibility that the line of
Aghsán would terminate prior to the establishment of the
Universal House of Justice. He designated that in such a
situation "endowments shall revert to the people of Bahá". The
term "people of Bahá" is used with a number of different
meanings in the Bahá'í Writings. In this instance, they are
described as those "who speak not except by His leave and judge
not save in accordance with what God hath decreed in this
Tablet". Following the passing of Shoghi Effendi in 1957,
the Hands of the Cause of God directed the affairs of the
Cause until the election of the Universal House of Justice in
1963 (see note 183).
68. Shave not your heads # 44
| |
| 152 |
In some religious traditions it is considered desirable to
shave one's head. The shaving of the head is forbidden by
Bahá'u'lláh, and He makes it clear that the provision
contained in His Súriy-i-Hájj requiring pilgrims to the
Holy House in Shíráz to shave their heads has been
superseded through this verse of the Kitáb-i-Aqdas (Q and A
10).
69. it is not seemly to let the hair pass beyond the limit
of the ears # 44
| |
| 153 |
Shoghi Effendi has made clear that, unlike the prohibition
on shaving the head, this law forbidding the growing of the
hair beyond the lobe of the ear pertains only to men. The
application of this law will require clarification by the
Universal House of Justice.
70. Exile and imprisonment are decreed for the
thief # 45
| |
| 154 |
Bahá'u'lláh states that the determination of the degree of
penalty, in accordance with the seriousness of the offence,
rests with the House of Justice (Q and A 49). The punishments
for theft are intended for a future condition of society, when
they will be supplemented and applied by the Universal
House of Justice.
71. on the third offence, place ye a mark upon his
brow so that, thus identified, he may not be accepted
in the cities of God and His countries # 45
| |
| 155 |
The mark to be placed on the thief's forehead serves the
purpose of warning people of his proclivities. All details
concerning the nature of the mark, how the mark is to be
applied, how long it must be worn, on what conditions it
may be removed, as well as the seriousness of various
degrees of theft have been left by Bahá'u'lláh for the
Universal House of Justice to determine when the law is
applied.
72. Whoso wisheth to make use of vessels of silver and
gold is at liberty to do so. # 46
| |
| 156 |
In the Bayán the Báb allowed the use of gold and silver
utensils, thus abrogating the Islamic condemnation of their
use which stems not from an explicit injunction of the
Qur'án but from Muslim traditions. Bahá'u'lláh here
confirms the Báb's ruling.
73. Take heed lest, when partaking of food, ye plunge
your hands into the contents of bowls and
platters. # 46
| |
| 157 |
This prohibition was defined by Shoghi Effendi as "plunging
one's hand in food". In many parts of the world it has
been customary to eat with the hands from a communal
bowl.
74. Adopt ye such usages as are most in keeping with
refinement. # 46
| |
| 158 |
This is the first of several passages referring to the
importance of refinement and cleanliness. The original
Arabic word "látafah", rendered here as "refinement", has a
wide range of meanings with both spiritual and physical
implications, such as elegance, gracefulness, cleanliness,
civility, politeness, gentleness, delicacy and graciousness, as
well as being subtle, refined, sanctified and pure. In
accordance with the context of the various passages where it
occurs in the Kitáb-i-Aqdas, it has been translated either as
"refinement" or "cleanliness".
75. He Who is the Dawning-place of God's Cause hath
no partner in the Most Great Infallibility. # 47
| |
| 159 |
In the Tablet of Ishráqát, Bahá'u'lláh affirms that the Most
Great Infallibility is confined to the Manifestations of God.
| |
| 160 |
Chapter 45 in Some Answered Questions is devoted to an
explanation by `Abdu'l-Bahá of this verse of the Aqdas. In
this chapter He stresses, among other things, the inseparability
of essential "infallibility" from the Manifestations of
God, and asserts that "whatever emanates from Them is identical
with the truth, and conformable to reality", that "They are not
under the shadow of the former laws", and "Whatever They say is
the word of God, and whatever They perform is an upright
action".
76. Unto every father hath been enjoined the instruction
of his son and daughter in the art of reading and
writing # 48
| |
| 161 |
`Abdu'l-Bahá, in His Tablets, not only calls attention to the
responsibility of parents to educate all their children, but
He also clearly specifies that the "training and culture of
daughters is more necessary than that of sons", for girls will one
day be mothers, and mothers are the first educators of the
new generation. If it is not possible, therefore, for a family
to educate all the children, preference is to be accorded to
daughters since, through educated mothers, the benefits of
knowledge can be most effectively and rapidly diffused
throughout society.
77. God hath imposed a fine on every adulterer and
adulteress, to be paid to the House of Justice # 49
| |
| 162 |
Although the term translated here as adultery refers, in its
broadest sense, to unlawful sexual intercourse between
either married or unmarried individuals (see note 36 for a
definition of the term), `Abdu'l-Bahá has specified that the
punishment here prescribed is for sexual intercourse
between persons who are unmarried. He indicates that it
remains for the Universal House of Justice to determine the
penalty for adultery committed by a married individual.
(See also Q and A 49.)
| |
| 163 |
In one of His Tablets, `Abdu'l-Bahá refers to some of
the spiritual and social implications of the violation of the
laws of morality and, concerning the penalty here described,
He indicates that the aim of this law is to make clear to all
that such an action is shameful in the eyes of God and that,
in the event that the offence can be established and the fine
imposed, the principal purpose is the exposure of the
offenders--that they are shamed and disgraced in the eyes of
society. He affirms that such exposure is in itself the
greatest punishment.
| |
| 164 |
The House of Justice referred to in this verse is
presumably the Local House of Justice, currently known as
the Local Spiritual Assembly.
78. nine mithqáls of gold, to be doubled if they should
repeat the offence # 49
| |
| 165 |
A mithqál is a unit of weight. The weight of the traditional
mithqál used in the Middle East is equivalent to 24
nákhuds. However, the mithqál used by the Bahá'ís consists
of 19 nákhuds, "in accordance with the specification of the
Bayán" (Q and A 23). The weight of nine of these mithqáls
equals 32.775 grammes or 1.05374 troy ounces.
| |
| 166 |
In relation to the application of the fine, Bahá'u'lláh
clearly specifies that each succeeding fine is double the
preceding one (Q and A 23); thus the fine imposed increases in
geometrical progression. The imposition of this fine is
intended for a future condition of society, at which time the
law will be supplemented and applied by the Universal
House of Justice.
79. We have made it lawful for you to listen to music
and singing. # 51
| |
| 167 |
`Abdu'l-Bahá has written that "Among certain nations of the
East, music was considered reprehensible". Though the Qur'án
contains no specific guidance on the subject, some Muslims
consider listening to music as unlawful, while others
tolerate music within certain bounds and subject to
particular conditions.
| |
| 168 |
There are a number of passages in the Bahá'í Writings
in praise of music. `Abdu'l-Bahá, for example, asserts that
"music, sung or played, is spiritual food for soul and heart".
80. O ye Men of Justice! # 52
| |
| 169 |
It has been elucidated in the writings of `Abdu'l-Bahá and
Shoghi Effendi that, while the membership of the Universal
House of Justice is confined to men, both women and men
are eligible for election to Secondary and Local Houses of
Justice (currently designated as National and Local Spiritual
Assemblies).
81. The penalties for wounding or striking a person
depend upon the severity of the injury; for each degree
the Lord of Judgement hath prescribed a certain
indemnity. # 56
| |
| 170 |
While Bahá'u'lláh specified that the extent of the penalty
depends upon "the severity of the injury", there is no record of
His having set out the details of the size of the indemnity
with regard to each degree of offence. The responsibility to
determine these devolves upon the Universal House of
Justice.
82. Verily, it is enjoined upon you to offer a feast, once
in every month # 57
| |
| 171 |
This injunction has become the basis for the holding of
monthly Bahá'í festivities and as such constitutes the
ordination of the Nineteen Day Feast. In the Arabic Bayán
the Báb called upon His followers to gather together once
every nineteen days to show hospitality and fellowship.
Bahá'u'lláh here confirms this and notes the unifying role of
such occasions.
| |
| 172 |
`Abdu'l-Bahá and Shoghi Effendi after Him have
gradually unfolded the institutional significance of this
injunction. `Abdu'l-Bahá emphasized the importance of the
spiritual and devotional character of these gatherings.
Shoghi Effendi, besides further elaborating the devotional
and social aspects of the Feast, has developed the
administrative element of such gatherings and, in systematically
instituting the Feast, has provided for a period of
consultation on the affairs of the Bahá'í community,
including the sharing of news and messages.
| |
| 173 |
In answer to a question as to whether this injunction is
obligatory, Bahá'u'lláh stated it was not (Q and A 48). Shoghi
Effendi in a letter written on his behalf further comments:
| |
| 174 |
Attendance at Nineteen Day Feasts is not obligatory
but very important, and every believer should consider it
a duty and privilege to be present on such occasions.
83. If ye should hunt with beasts or birds of prey,
invoke ye the Name of God when ye send them to
pursue their quarry; for then whatever they catch shall
be lawful unto you, even should ye find it to have
died. # 60
| |
| 175 |
By this law, Bahá'u'lláh greatly simplifies practices and
religious regulations of the past relating to hunting. He has
also stated that hunting with such weapons as bows and
arrows, guns, and the like, is included in this ruling, but
that the consumption of game if it is found dead in a trap or
a net is prohibited (Q and A 24).
84. hunt not to excess # 60
| |
| 176 |
While hunting is not forbidden by Bahá'u'lláh, He warns
against excessive hunting. The Universal House of Justice
will, in due course, have to consider what constitutes an
excess in hunting.
85. He hath granted them no right to the property of
others. # 61
| |
| 177 |
The injunction to show kindness to Bahá'u'lláh's kindred
does not give them a share in the property of others. This is
in contrast to Shí'ih Muslim practice, in which lineal
descendants of Muhammad are entitled to receive a share of
a certain tax.
86. Should anyone intentionally destroy a house by
fire, him also shall ye burn; should anyone deliberately
take another's life, him also shall ye put to death. # 62
| |
| 178 |
The law of Bahá'u'lláh prescribes the death penalty for
murder and arson, with the alternative of life imprisonment
(see note 87).
| |
| 179 |
In His Tablets `Abdu'l-Bahá explains the difference
between revenge and punishment. He affirms that individuals
do not have the right to take revenge, that revenge is
despised in the eyes of God, and that the motive for
punishment is not vengeance, but the imposition of a
penalty for the committed offence. In Some Answered
Questions, He confirms that it is the right of society to
impose punishments on criminals for the purpose of
protecting its members and defending its existence.
| |
| 180 |
With regard to this provision, Shoghi Effendi in a
letter written on his behalf gives the following explanation:
| |
| 181 |
In the Aqdas Bahá'u'lláh has given death as the penalty
for murder. However, He has permitted life imprisonment
as an alternative. Both practices would be in
accordance with His Laws. Some of us may not be able to
grasp the wisdom of this when it disagrees with our own
limited vision; but we must accept it, knowing His
Wisdom, His Mercy and His Justice are perfect and for
the salvation of the entire world. If a man were falsely
condemned to die, can we not believe Almighty God
would compensate him a thousandfold, in the next
world, for this human injustice? You cannot give up a
salutary law just because on rare occasions the innocent
may be punished.
| |
| 182 |
The details of the Bahá'í law of punishment for murder
and arson, a law designed for a future state of society, were
not specified by Bahá'u'lláh. The various details of the law,
such as degrees of offence, whether extenuating circumstances
are to be taken into account, and which of the two
prescribed punishments is to be the norm are left to the
Universal House of Justice to decide in light of prevailing
conditions when the law is to be in operation. The manner
in which the punishment is to be carried out is also left to
the Universal House of Justice to decide.
| |
| 183 |
In relation to arson, this depends on what "house" is
burned. There is obviously a tremendous difference in the
degree of offence between the person who burns down an
empty warehouse and one who sets fire to a school full of
children.
87. Should ye condemn the arsonist and the murderer
to life imprisonment, it would be permissible according
to the provisions of the Book. # 62
| |
| 184 |
Shoghi Effendi, in response to a question about this verse of
the Aqdas, affirmed that while capital punishment is
permitted, an alternative, "life imprisonment", has been
provided "whereby the rigours of such a condemnation can
be seriously mitigated". He states that "Bahá'u'lláh has
given us a choice and has, therefore, left us free to use our
own discretion within certain limitations imposed by His
law". In the absence of specific guidance concerning the
application of this aspect of Bahá'í law, it remains for the
Universal House of Justice to legislate on the matter in the
future.
88. God hath prescribed matrimony unto you. # 63
| |
| 185 |
Bahá'u'lláh, in one of His Tablets, states that God, in
establishing this law, has made marriage "a fortress for well-being
and salvation".
| |
| 186 |
The Synopsis and Codification, section IV.C.1.a.-o.,
summarizes and synthesizes the provisions in the Kitáb-i-Aqdas
and Questions and Answers concerning marriage and
the conditions under which it is permitted (Q and A 3, 13, 46,
50, 84, and 92), the law of betrothal (Q and A 43), the
payment of the dowry (Q and A 12, 26, 39, 47, 87, and 88),
the procedures to be adopted in the event of the prolonged
absence of a spouse (Q and A 4 and 27), and sundry other
circumstances (Q and A 12 and 47). (See also notes 89-99.)
89. Beware that ye take not unto yourselves more
wives than two. Whoso contenteth himself with
a single partner from among the maidservants
of God, both he and she shall live in tranquillity. # 63
| |
| 187 |
While the text of the Kitáb-i-Aqdas appears to permit
bigamy, Bahá'u'lláh counsels that tranquillity and contentment
derive from monogamy. In another Tablet, He
underlines the importance of the individual's acting in such
a way as to "bring comfort to himself and to his partner".
`Abdu'l-Bahá, the authorized Interpreter of the Bahá'í
Writings, states that in the text of the Aqdas monogamy is
in effect enjoined. He elaborates this theme in a number of
Tablets, including the following:
| |
| 188 |
Know thou that polygamy is not permitted under the law of
God, for contentment with one wife hath been clearly stipulated.
Taking a second wife is made dependent upon equity and justice
being upheld between the two wives, under all conditions.
However, observance of justice and equity towards two wives is
utterly impossible. The fact that bigamy has been made
dependent upon an impossible condition is clear proof of its
absolute prohibition. Therefore it is not permissible for a man to
have more than one wife.
| |
| 189 |
Polygamy is a very ancient practice among the
majority of humanity. The introduction of monogamy has
been only gradually accomplished by the Manifestations of
God. Jesus, for example, did not prohibit polygamy, but
abolished divorce except in the case of fornication;
Muhammad limited the number of wives to four, but
making plurality of wives contingent on justice, and
reintroducing permission for divorce; Bahá'u'lláh, Who was
revealing His Teachings in the milieu of a Muslim society,
introduced the question of monogamy gradually in accordance
with the principles of wisdom and the progressive
unfoldment of His purpose. The fact that He left His
followers with an infallible Interpreter of His Writings
enabled Him to outwardly permit two wives in the Kitáb-i-Aqdas
but uphold a condition that enabled `Abdu'l-Bahá to
elucidate later that the intention of the law was to enforce
monogamy.
90. he who would take into his service a maid may do
so with propriety # 63
| |
| 190 |
Bahá'u'lláh states that a man may employ a maiden for
domestic service. This was not permissible under Shí'ih
Muslim practice unless the employer entered into a
marriage contract with her. Bahá'u'lláh emphasizes that the
"service" referred to in this verse is solely "such as is performed
by any other class of servants, be they young or old, in exchange for
wages" (Q and A 30). An employer has no sexual rights over his
maid. She is "free to choose a husband at whatever time she
pleaseth", for the purchase of women is forbidden (Q and A 30).
91. This is My bidding unto you; hold fast to it as an
assistance to yourselves. # 63
| |
| 191 |
While marriage is enjoined in the Kitáb-i-Aqdas, Bahá'u'lláh
clarifies that it is not obligatory (Q and A 46). Shoghi
Effendi, in a letter written on his behalf, also declared that
"marriage is by no means an obligation", and he affirmed
that "in the last resort, it is for the individual to decide
whether he wishes to lead a family life or live in a state of
celibacy". If a person has to wait a considerable period of
time before finding a spouse, or ultimately must remain
single, it does not mean that the individual is thereby
unable to fulfil his or her life's purpose, which is
fundamentally spiritual.
92. We have conditioned it ... upon the permission
of their parents # 65
| |
| 192 |
In a letter written on his behalf, Shoghi Effendi has
commented on this provision of the law:
| |
| 193 |
Bahá'u'lláh has clearly stated the consent of all living
parents is required for a Bahá'í marriage. This applies
whether the parents are Bahá'ís or non-Bahá'ís, divorced
for years or not. This great law He has laid down to
strengthen the social fabric, to knit closer the ties of the
home, to place a certain gratitude and respect in the
hearts of the children for those who have given them life
and sent their souls out on the eternal journey towards
their Creator.
93. No marriage may be contracted without payment
of a dowry # 66
| |
| 194 |
The Synopsis and Codification, section IV.C.1.j.i.-v.,
summarizes the main provisions concerning the dowry.
These provisions have their antecedents in the Bayán.
| |
| 195 |
The dowry is to be paid by the bridegroom to the
bride. It is fixed at 19 mithqáls of pure gold for city-dwellers,
and 19 mithqáls of silver for village-dwellers (see
note 94). Bahá'u'lláh indicates that, if, at the time of the
wedding, the bridegroom is unable to pay the dowry in full,
it is permissible for him to issue a promissory note to the
bride (Q and A 39).
| |
| 196 |
With the Revelation of Bahá'u'lláh many familiar
concepts, customs and institutions are redefined and take on
new meaning. One of these is the dowry. The institution of
dowry is a very ancient practice in many cultures and takes
many f |