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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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17 |
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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24 |
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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32 |
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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33 |
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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35 |
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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36 |
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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37 |
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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38 |
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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39 |
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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40 |
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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...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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51 |
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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53 |
There is a well-known Islamic tradition concerning God and
His creation:
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54 |
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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59 |
"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".
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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 forms. In some countries it is a payment made by the
parents of the bride to the bridegroom; in others it is a
payment made by the bridegroom to the parents of the
bride, called a "bride-price". In both such cases the amount
is often quite considerable. The law of Bahá'u'lláh abolishes
all such variants and converts the dowry into a symbolic act
whereby the bridegroom presents a gift of a certain limited
value to the bride.
94. for city-dwellers at nineteen mithqáls of pure gold,
and for village-dwellers at the same amount in
silver # 66
| |
197 |
Bahá'u'lláh specifies that the criterion for determining the
dowry payment is the location of the permanent residence of
the bridegroom, not of the bride (Q and A 87, 88).
95. Whoso wisheth to increase this sum, it is forbidden
him to exceed the limit of ninety-five mithqáls...
If he content himself, however, with a payment of the
lowest level, it shall be better for him according to the
Book. # 66
| |
198 |
In answer to a question about the dowry, Bahá'u'lláh stated:
| |
199 |
Whatever is revealed in the Bayán, in respect to those residing in
cities and villages, is approved and should be carried out.
However, in the Kitáb-i-Aqdas mention is made of the lowest
level. The intention is nineteen mithqáls of silver, specified in the
Bayán for village-dwellers. This is more pleasing unto God,
provided the two parties agree. The purpose is to promote the
comfort of all, and to bring about concord and union among the
people. Therefore, the greater the consideration shown in these
matters the better it will be... The people of Bahá must
associate and deal with each other with the utmost love and
sincerity. They should be mindful of the interests of all,
especially the friends of God.
| |
200 |
`Abdu'l-Bahá, in one of His Tablets, summarized some
of the provisions for determining the level of the dowry.
The unit of payment mentioned in the extract, cited below,
is the "vahíd". One vahíd is equivalent to nineteen
mithqáls. He stated:
| |
201 |
City-dwellers must pay in gold and village-dwellers in silver. It
dependeth on the financial means at the disposal of the groom. If
he is poor, he payeth one vahíd; if of modest means, he payeth
two vahíds; if well-to-do, three vahíds; if wealthy, four vahíds;
and if very rich, he giveth five vahíds. It is, in truth, a matter
for agreement between the bridegroom, the bride, and their
parents. Whatever agreement is reached should be carried out.
| |
202 |
In this same Tablet, `Abdu'l-Bahá encouraged the believers
to refer questions concerning the application of this law to
the Universal House of Justice, which has "the authority to
legislate". He stressed that "it is this body which will enact laws
and legislate upon secondary matters which are not explicit in the
Holy Text".
96. should any one of His servants intend to travel, he
must fix for his wife a time when he will return
home # 67
| |
203 |
If the husband leaves without informing his wife of the date
of his return, and no news of him reaches her and all trace of
him is lost, Bahá'u'lláh has stated that, should the husband
have been aware of the law prescribed in the Kitáb-i-Aqdas,
the wife may remarry after waiting a full year. If, however,
the husband was unaware of the law, the wife must wait
until news of her husband reaches her (Q and A 4).
97. it behoveth her to wait for a period of nine
months, after which there is no impediment to her
taking another husband # 67
| |
204 |
In the event of the husband's failure, either to return at the
end of the specified period of time or to notify his wife of a
delay, the wife must wait nine months, after which she is
free to remarry, though it is preferable for her to wait longer
(see note 147 for the Bahá'í calendar).
| |
205 |
Bahá'u'lláh states that, in such circumstances, should
news reach the wife of "her husband's death or murder", she
must also wait nine months, prior to remarrying (Q and A 27).
`Abdu'l-Bahá, in a Tablet, has further clarified that the nine
months' waiting period following news of the husband's
death applies only if the husband had been away at the time
of his death, and not if he dies while at home.
98. she should choose the course that is praiseworthy
# 67
| |
206 |
Bahá'u'lláh defines "the course that is praiseworthy" as "the
exercise of patience" (Q and A 4).
99. two just witnesses # 67
| |
207 |
Bahá'u'lláh sets out "the criterion of justness" in relation to
witnesses as "a good reputation among the people". He states
that it is not necessary that the witnesses should be Bahá'ís
since "The testimony of all God's servants, of whatever faith or
creed, is acceptable before His Throne" (Q and A 79).
100. Should resentment or antipathy arise between
husband and wife, he is not to divorce her but to bide
in patience throughout the course of one whole
year # 68
| |
208 |
Divorce is strongly condemned in the Bahá'í Teachings. If,
however, antipathy or resentment develop between the
marriage partners, divorce is permissible after the lapse of
one full year. During this year of patience, the husband is
obliged to provide for the financial support of his wife and
children, and the couple is urged to strive to reconcile their
differences. Shoghi Effendi affirms that both the husband
and wife "have equal right to ask for divorce" whenever
either partner "feels it absolutely essential to do so".
| |
209 |
In Questions and Answers, Bahá'u'lláh elaborates a
number of issues concerning the year of patience, its
observance (Q and A 12), establishing the date of its beginning
(Q and A 19 and 40), the conditions for reconciliation (Q and A
38), and the role of witnesses and the Local House of Justice
(Q and A 73 and 98). In relation to the witnesses, the
Universal House of Justice has clarified that in these days
the duties of the witnesses in cases of divorce are performed
by the Spiritual Assemblies.
| |
210 |
The detailed provisions of the Bahá'í laws on divorce
are summarized in the Synopsis and Codification, section
IV.C.2.a.-i.
101. The Lord hath prohibited ... the practice to
which ye formerly had recourse when thrice ye had
divorced a woman. # 68
| |
211 |
This relates to a law of Islám set out in the Qur'án which
decreed that under certain conditions a man could not
remarry his divorced wife unless she had married and been
divorced by another man. Bahá'u'lláh affirms that this is the
practice which has been prohibited in the Kitáb-i-Aqdas
(Q and A 31).
102. He who hath divorced his wife may choose, upon
the passing of each month, to remarry her when there
is mutual affection and consent, so long as she hath not
taken another husband ... unless, clearly, her circumstances
change. # 68
| |
212 |
Shoghi Effendi states, in a letter written on his behalf, that
the intention of "the passing of each month" is not to
impose a limitation, and that it is possible for a divorced
couple to remarry at any time after their divorce, so long as
neither party is currently married to another person.
103. semen is not unclean # 74
| |
213 |
In a number of religious traditions and in Shí'ih Muslim
practice semen has been declared ritually unclean. Bahá'u'lláh
has here dispelled this concept. See also note 106
below.
104. Cleave ye unto the cord of refinement # 74
| |
214 |
`Abdu'l-Bahá refers to the effect of "purity and holiness,
cleanliness and refinement" on the exaltation of "the human
condition" and "the development of man's inner reality". He
states: "The fact of having a pure and spotless body exercises an
influence upon the spirit of man." (See also note 74.)
105. Wash ye every soiled thing with water that hath
undergone no alteration in any one of the three
respects # 74
| |
215 |
The "three respects" referred to in this verse are changes in the
colour, taste or smell of the water. Bahá'u'lláh provides
additional guidance concerning pure water and the point at
which it is considered unsuitable for use (Q and A 91).
106. God hath ... abolished the concept of "uncleanness",
whereby divers things and peoples have been
held to be impure. # 75
| |
216 |
The concept of ritual "uncleanness", as understood and
practised in some tribal societies and in the religious
communities of certain earlier Dispensations, has been
abolished by Bahá'u'lláh. He states that through His
Revelation "all created things were immersed in the sea of
purification". (See also notes 12, 20, and 103.)
107. first day of Ridván # 75
| |
217 |
This is a reference to the arrival of Bahá'u'lláh and His
companions in the Najíbíyyih Garden outside the city of
Baghdád, subsequently referred to by the Bahá'ís as the
Garden of Ridván. This event, which took place thirty-one
days after Naw-Rúz, in April 1863, signalized the
commencement of the period during which Bahá'u'lláh
declared His Mission to His companions. In a Tablet, He
refers to His Declaration as "the Day of supreme felicity" and
He describes the Garden of Ridván as "the Spot from which He
shed upon the whole of creation the splendours of His Name, the
All-Merciful". Bahá'u'lláh spent twelve days in this Garden
prior to departing for Istanbul, the place to which He had
been banished.
| |
218 |
The Declaration of Bahá'u'lláh is celebrated annually
by the twelve-day Ridván Festival, described by Shoghi
Effendi as "the holiest and most significant of all Bahá'í
festivals" (see notes 138 and 140).
108. the Bayán # 77
| |
219 |
The Bayán, the Mother Book of the Bábí Dispensation,
is the title given by the Báb to His Book of Laws, and it is
also applied to the entire body of His Writings. The Persian
Bayán is the major doctrinal work and principal repository
of the laws ordained by the Báb. The Arabic Bayán is
parallel in content but smaller and less weighty. When
describing the Persian Bayán in God Passes By Shoghi
Effendi indicated that it should be regarded "primarily
as a eulogy of the Promised One rather than as a code of
laws and ordinances designed to be a permanent guide to
future generations".
| |
220 |
`Abdu'l-Bahá has written: "The Bayán hath been
superseded by the Kitáb-i-Aqdas, except in respect of such laws as
have been confirmed and mentioned in the Kitáb-i-Aqdas."
109. the destruction of books # 77
| |
221 |
In the Tablet of Ishráqát Bahá'u'lláh, referring to the fact
that the Báb had made the laws of the Bayán subject to His
sanction, states that He put some of the Báb's laws into
effect "by embodying them in the Kitáb-i-Aqdas in different
words", while others He set aside.
| |
222 |
With regard to the destruction of books, the Bayán
commanded the Báb's followers to destroy all books except
those that were written in vindication of the Cause and
Religion of God. Bahá'u'lláh abrogates this specific law of
the Bayán.
| |
223 |
As to the nature and severity of the laws of the Bayán,
Shoghi Effendi in a letter written on his behalf provides the
following comment:
| |
224 |
The severe laws and injunctions revealed by the Báb
can be properly appreciated and understood only when
interpreted in the light of His own statements regarding
the nature, purpose and character of His own Dispensation.
As these statements clearly reveal, the Bábí
Dispensation was essentially in the nature of a religious
and indeed social revolution, and its duration had
therefore to be short, but full of tragic events, of
sweeping and drastic reforms. Those drastic measures
enforced by the Báb and His followers were taken with
the view of undermining the very foundations of Shí'ih
orthodoxy, and thus paving the way for the coming of
Bahá'u'lláh. To assert the independence of the new
Dispensation, and to prepare also the ground for the
approaching Revelation of Bahá'u'lláh, the Báb had
therefore to reveal very severe laws, even though most of
them were never enforced. But the mere fact that He
revealed them was in itself a proof of the independent
character of His Dispensation and was sufficient to create
such widespread agitation, and excite such opposition on
the part of the clergy that led them to cause His eventual
martyrdom.
110. We have permitted you to read such sciences as
are profitable unto you, not such as end in idle
disputation # 77
| |
225 |
The Bahá'í Writings enjoin the acquisition of knowledge
and the study of the arts and sciences. Bahá'ís are
admonished to respect people of learning and accomplishment,
and are warned against the pursuit of studies that are
productive only of futile wrangling.
| |
226 |
In His Tablets Bahá'u'lláh counsels the believers to
study such sciences and arts as are "useful" and would
further "the progress and advancement" of society, and He
cautions against sciences which "begin with words and end
with words", the pursuit of which leads to "idle disputation".
Shoghi Effendi, in a letter written on his behalf, likened
sciences that "begin with words and end with words" to
"fruitless excursions into metaphysical hair-splittings",
and, in another letter, he explained that what Bahá'u'lláh
primarily intended by such "sciences" are "those theological
treatises and commentaries that encumber the human mind
rather than help it to attain the truth".
111. He Who held converse with God # 80
| |
227 |
This is a traditional Jewish and Islamic title of Moses.
Bahá'u'lláh states that with the coming of His Revelation
"human ears have been privileged to hear what He Who conversed
with God heard upon Sinai".
112. Sinai # 80
| |
228 |
The mountain where the Law was revealed by God to
Moses.
113. the Spirit of God # 80
| |
229 |
This is one of the titles used in the Islamic and Bahá'í
Writings to designate Jesus Christ.
114. Carmel ... Zion # 80
| |
230 |
Carmel, the "Vineyard of God", is the mountain in the
Holy Land where the Shrine of the Báb and the seat of the
world administrative centre of the Faith are situated.
| |
231 |
Zion is a hill in Jerusalem, the traditional site of the
tomb of King David, and is symbolic of Jerusalem as a Holy
City.
115. the Crimson Ark # 84
| |
232 |
The "Crimson Ark" refers to the Cause of Bahá'u'lláh. His
followers are designated as the "companions of the Crimson
Ark", lauded by the Báb in the Qayyúmu'l-Asmá.
116. O Emperor of Austria! He Who is the Dayspring
of God's Light dwelt in the prison of Akká at the time
when thou didst set forth to visit the Aqsá
Mosque. # 85
| |
233 |
Francis Joseph (Franz Josef, 1830-1916), Emperor of
Austria and King of Hungary, made a pilgrimage to
Jerusalem in 1869. While in the Holy Land he failed to take
the opportunity to inquire about Bahá'u'lláh Who at that
time was a prisoner in Akká (Acre).
| |
234 |
The Aqsá Mosque, literally, the "Most Distant"
Mosque, is referred to in the Qur'án, and has become
identified with the Temple Mount in Jerusalem.
117. O King of Berlin! # 86
| |
235 |
Kaiser William I (Wilhelm Friedrich Ludwig, 1797-1888),
the seventh king of Prussia, was acclaimed first
Emperor of Germany in January 1871 at Versailles in
France, following the victory of Germany over France in the
Franco-Prussian War.
118. the one whose power transcended thy power,
and whose station excelled thy station # 86
| |
236 |
This is a reference to Napoleon III (1808-1873), the
Emperor of the French, who was regarded by many
historians as the most outstanding monarch of his day in the
West.
| |
237 |
Bahá'u'lláh addressed two Tablets to Napoleon III, in
the second of which He clearly prophesied that Napoleon's
kingdom would be "thrown into confusion", that his "empire
shall pass" from his hands, and that his people would
experience great "commotions".
| |
238 |
Within a year, Napoleon III suffered a resounding
defeat, at the hands of Kaiser William I, at the Battle of
Sedan in 1870. He went in exile to England, where he died
three years later.
119. O people of Constantinople! # 89
| |
239 |
The word here translated as "Constantinople" is, in the
original, "Ar-Rúm" or "Rome". This term has generally
been used in the Middle East to designate Constantinople
and the Eastern Roman Empire, then the city of Byzantium
and its empire, and later the Ottoman Empire.
120. O Spot that art situate on the shores of the two
seas! # 89
| |
240 |
This is a reference to Constantinople, now called Istanbul.
Located on the Bosphorus, a strait about 31 kilometres long
which links the Black Sea and the Sea of Marmara, it is the
largest city and seaport of Turkey.
| |
241 |
Constantinople was the capital of the Ottoman Empire
from 1453 until 1922. During Bahá'u'lláh's sojourn in this
city, the tyrannical Sultan `Abdu'l-`Azíz occupied the
throne. The Ottoman Sultans were also the Caliphs, the
leaders of Sunní Islám. Bahá'u'lláh anticipated the fall of the
Caliphate, which was abolished in 1924.
121. O banks of the Rhine! # 90
| |
242 |
In one of His Tablets written before the First World War
(1914-1918), `Abdu'l-Bahá explained that Bahá'u'lláh's
reference to having seen the banks of the Rhine "covered with
gore" related to the Franco-Prussian War (1870-1871), and
that there was more suffering to come.
| |
243 |
In God Passes By Shoghi Effendi states that the
"oppressively severe treaty" that was imposed on Germany
following its defeat in the First World War "provoked `the
lamentations'" of Berlin "which half a century before, had been
ominously prophesied".
122. O Land of Tá # 91
| |
244 |
"Tá" is the initial letter of Tihrán, the capital of Iran.
Bahá'u'lláh has often chosen to represent certain place names
by reference to their initial letter. According to the abjad
system of reckoning, the numerical value of Tá is nine,
which equals the numerical value of the name Bahá.
123. within thee was born the Manifestation of His
Glory # 92
| |
245 |
This is a reference to the birth of Bahá'u'lláh in Tihrán on
12 November 1817.
124. O Land of Khá! # 94
| |
246 |
A reference to the Iranian province of Khurásán and
neighbouring areas, which include the city of Ishqábád
(Ashkhabad).
125. Should anyone acquire one hundred mithqáls of
gold, nineteen mithqáls thereof are God's and to be
rendered unto Him # 97
| |
247 |
This verse establishes Huqúqu'lláh, the Right of God, the
offering of a fixed portion of the value of the believer's
possessions. This offering was made to Bahá'u'lláh as the
Manifestation of God and then, following His Ascension, to
`Abdu'l-Bahá as the Centre of the Covenant. In His Will
and Testament, `Abdu'l-Bahá provided that the Huqúqu'lláh
was to be offered "through the Guardian of the Cause of
God". There now being no Guardian, it is offered through
the Universal House of Justice as the Head of the Faith.
This fund is used for the promotion of the Faith of God and
its interests as well as for various philanthropic purposes.
The offering of the Huqúqu'lláh is a spiritual obligation,
the fulfilment of which has been left to the conscience of
each Bahá'í. While the community is reminded of the
requirements of the law of Huqúq, no believer may be
approached individually to pay it.
| |
248 |
A number of items in Questions and Answers further
elaborate this law. The payment of Huqúqu'lláh is based on
the calculation of the value of the individual's possessions. If
a person has possessions equal in value to at least nineteen
mithqáls of gold (Q and A 8), it is a spiritual obligation to
pay nineteen percent of the total amount, once only,
as Huqúqu'lláh (Q and A 89). Thereafter, whenever one's
income, after all expenses have been paid, increases the
value of one's possessions by the amount of at least nineteen
mithqáls of gold, one is to pay nineteen percent of this
increase, and so on for each further increase (Q and A 8, 90).
| |
249 |
Certain categories of possessions, such as one's residence,
are exempt from the payment of Huqúqu'lláh (Q and A
8, 42, 95), and specific provisions are outlined to cover cases
of financial loss (Q and A 44, 45), the failure of investments to
yield a profit (Q and A 102) and for the payment of Huqúq in
the event of the person's death (Q and A 9, 69, 80). (In this
latter case, see note 47.)
| |
250 |
Extensive extracts from Tablets, Questions and
Answers, and other Writings concerning the spiritual
significance of Huqúqu'lláh and the details of its application
have been published in a compilation entitled Huqúqu'lláh.
126. Various petitions have come before Our throne
from the believers, concerning laws from God... We
have, in consequence, revealed this Holy Tablet and
arrayed it with the mantle of His Law that haply the
people may keep the commandments of their
Lord. # 98
| |
251 |
"For a number of years", Bahá'u'lláh states in one of His
Tablets, "petitions reached the Most Holy Presence from various
lands begging for the laws of God, but We held back the Pen ere the
appointed time had come." Not until twenty years from the
birth of His Prophetic Mission in the Síyáh-Chál of Tihrán
had elapsed did Bahá'u'lláh reveal the Kitáb-i-Aqdas, the
Repository of the laws of His Dispensation. Even after its
revelation the Aqdas was withheld by Him for some time
before it was sent to the friends in Persia. This divinely
purposed delay in the revelation of the basic laws of God for
this age, and the subsequent gradual implementation of
their provisions, illustrate the principle of progressive
revelation which applies even within the ministry of each
Prophet.
127. crimson Spot # 100
| |
252 |
This is a reference to the prison-city of Akká. In the Bahá'í
Writings the word "crimson" is used in several allegorical
and symbolic senses. (See also note 115.)
128. the Sadratu'l-Muntahá # 100
| |
253 |
Literally "the furthermost Lote-Tree", translated by Shoghi
Effendi as "the Tree beyond which there is no passing". This is
used as a symbol in Islám, for example in the accounts of
Muhammad's Night Journey, to mark the point in the
heavens beyond which neither men nor angels can pass in
their approach to God, and thus to delimit the bounds of
divine knowledge as revealed to mankind. Hence it is often
used in the Bahá'í Writings to designate the Manifestation
of God Himself. (See also note 164.)
129. the Mother Book # 103
| |
254 |
The term "Mother Book" is generally used to designate the
central Book of a religious Dispensation. In the Qur'án and
Islamic Hadíth, the term is used to describe the Qur'án
itself. In the Bábí Dispensation, the Bayán is the Mother
Book, and the Kitáb-i-Aqdas is the Mother Book of the
Dispensation of Bahá'u'lláh. Further, the Guardian in a
letter written on his behalf has stated that this concept can
also be used as a "collective term indicating the body of the
Teachings revealed by Bahá'u'lláh". This term is also used
in a broader sense to signify the Divine Repository of
Revelation.
130. Whoso interpreteth what hath been sent down
from the heaven of Revelation, and altereth its evident
meaning # 105
| |
255 |
In several of His Tablets, Bahá'u'lláh affirms the distinction
between allegorical verses, which are susceptible to interpretation,
and those verses that relate to such subjects as the
laws and ordinances, worship and religious observances,
whose meanings are evident and which demand compliance
on the part of the believers.
| |
256 |
As explained in notes 145 and 184, Bahá'u'lláh
designated `Abdu'l-Bahá, His eldest Son, as His Successor
and the Interpreter of His Teachings. `Abdu'l-Bahá in His
turn appointed His eldest grandson, Shoghi Effendi, to
succeed Him as interpreter of the holy Writ and Guardian
of the Cause. The interpretations of `Abdu'l-Bahá and
Shoghi Effendi are considered divinely guided and are
binding on the Bahá'ís.
| |
257 |
The existence of authoritative interpretations does not
preclude the individual from engaging in the study of the
Teachings and thereby arriving at a personal interpretation
or understanding. A clear distinction is, however, drawn in
the Bahá'í Writings between authoritative interpretation
and the understanding that each individual arrives at from a
study of its Teachings. Individual interpretations based on a
person's understanding of the Teachings constitute the fruit
of man's rational power and may well contribute to a greater
comprehension of the Faith. Such views, nevertheless, lack
authority. In presenting their personal ideas, individuals are
cautioned not to discard the authority of the revealed words,
not to deny or contend with the authoritative interpretation,
and not to engage in controversy; rather they should
offer their thoughts as a contribution to knowledge, making
it clear that their views are merely their own.
131. approach not the public pools of Persian
baths # 106
| |
258 |
Bahá'u'lláh prohibits the use of the pools found in the
traditional public bath-houses of Persia. In these baths it
was the custom for many people to wash themselves in the
same pool and for the water to be changed at infrequent
intervals. Consequently, the water was discoloured,
befouled and unhygienic, and had a highly offensive stench.
132. Avoid ye likewise the malodorous pools in the
courtyards of Persian homes # 106
| |
259 |
Most houses in Persia used to have a pool in their courtyard
which served as a reservoir for water used for cleaning,
washing and other domestic purposes. Since the water in the
pool was stagnant and was not usually changed for weeks at
a time, it tended to develop a very unpleasant odour.
133. It is forbidden you to wed your fathers' wives. # 107
| |
260 |
Marriage with one's stepmother is here explicitly prohibited.
This prohibition also applies to marrying one's stepfather.
Where Bahá'u'lláh has expressed a law between a
man and a woman it applies mutatis mutandis as between a
woman and a man unless the context should make this
impossible.
| |
261 |
`Abdu'l-Bahá and Shoghi Effendi confirmed that,
while stepmothers are the only category of relatives
mentioned in the text, this does not mean that all other
unions within a family are permissible. Bahá'u'lláh states
that it devolves upon the House of Justice to legislate
"concerning the legitimacy or otherwise of marrying one's
relatives" (Q and A 50). `Abdu'l-Bahá has written that the
more distant the blood-relationship between the couple the
better, since such marriages provide the basis for the
physical well-being of humanity and are conducive to
fellowship among mankind.
134. the subject of boys # 107
| |
262 |
The word translated here as "boys" has, in this context, in
the Arabic original, the implication of paederasty. Shoghi
Effendi has interpreted this reference as a prohibition on all
homosexual relations.
| |
263 |
The Bahá'í teachings on sexual morality centre on
marriage and the family as the bedrock of the whole
structure of human society and are designed to protect and
strengthen that divine institution. Bahá'í law thus restricts
permissible sexual intercourse to that between a man and
the woman to whom he is married.
| |
264 |
In a letter written on behalf of Shoghi Effendi it is
stated:
| |
265 |
No matter how devoted and fine the love may be
between people of the same sex, to let it find expression
in sexual acts is wrong. To say that it is ideal is no excuse.
Immorality of every sort is really forbidden by Bahá'u'lláh,
and homosexual relationships He looks upon as
such, besides being against nature. To be afflicted this
way is a great burden to a conscientious soul. But
through the advice and help of doctors, through a strong
and determined effort, and through prayer, a soul can
overcome this handicap.
| |
266 |
Bahá'u'lláh makes provision for the Universal House of
Justice to determine, according to the degree of the offence,
penalties for adultery and sodomy (Q and A 49).
135. To none is it permitted to mutter sacred verses
before the public gaze as he walketh in the street or
marketplace # 108
| |
267 |
This is an allusion to the practice of certain clerics and
religious leaders of earlier Dispensations who, out of
hypocrisy and affectation, and in order to win the praise of
their followers, would ostentatiously mutter prayers in
public places as a demonstration of their piety. Bahá'u'lláh
forbids such behaviour and stresses the importance of
humility and genuine devotion to God.
136. Unto everyone hath been enjoined the writing of
a will. # 109
| |
268 |
According to the Teachings of Bahá'u'lláh, the individual
has a duty to write a will and testament, and is free to
dispose of his estate in whatever manner he chooses (see note
38).
| |
269 |
Bahá'u'lláh affirms that in drawing up his will "a person
hath full jurisdiction over his property", since God has
permitted the individual "to deal with that which He hath
bestowed upon him in whatever manner he may desire" (Q and A 69).
Provisions are set out in the Kitáb-i-Aqdas for the
distribution of inheritance in the case of intestacy. (See
notes 38-48.)
137. the Most Great Name # 109
| |
270 |
As explained in note 33, the Greatest Name of God can take
various forms, all based on the word "Bahá". The Bahá'ís in
the East have implemented this injunction of the Aqdas by
heading their wills with such phrases as "O Thou Glory of
the All-Glorious", "In the name of God, the All-Glorious"
or "He is the All-Glorious" and the like.
138. All Feasts have attained their consummation in
the two Most Great Festivals, and in the two other
Festivals that fall on the twin days # 110
| |
271 |
This passage establishes four great festivals of the Bahá'í
year. The two designated by Bahá'u'lláh as "the two Most
Great Festivals" are, first, the Festival of Ridván, which
commemorates Bahá'u'lláh's Declaration of His Prophetic
Mission in the Garden of Ridván in Baghdád during twelve
days in April/May 1863 and is referred to by Him as "the
King of Festivals" and, second, the Báb's Declaration, which
occurred in May 1844 in Shíráz. The first, ninth and twelfth
days of the Festival of Ridván are Holy Days (Q and A 1), as is
the day of the Declaration of the Báb.
| |
272 |
The "two other Festivals" are the anniversaries of the
births of Bahá'u'lláh and the Báb. In the Muslim lunar
calendar these fall on consecutive days, the birth of
Bahá'u'lláh on the second day of the month of Muharram
1233 A.H. (12 November 1817), and the birth of the Báb
on the first day of the same month 1235 A.H. (20 October
1819), respectively. They are thus referred to as the "Twin
Birthdays" and Bahá'u'lláh states that these two days are
accounted as one in the sight of God (Q and A 2). He states
that, should they fall within the month of fasting, the
command to fast shall not apply on those days (Q and A 36).
Given that the Bahá'í calendar (see notes 26 and 147) is a
solar calendar, it remains for the Universal House of Justice
to determine whether the Twin Holy Birthdays are to be
celebrated on a solar or lunar basis.
139. the first day of the month of Bahá # 111
| |
273 |
In the Bahá'í calendar the first month of the year and the
first day of each month are given the name "Bahá". The day
of Bahá of the month of Bahá is thus the Bahá'í New Year,
Naw-Rúz, which was ordained by the Báb as a festival and
is here confirmed by Bahá'u'lláh (see notes 26 and 147).
| |
274 |
In addition to the seven Holy Days ordained in these
passages of the Kitáb-i-Aqdas, the anniversary of the
Martyrdom of the Báb was also commemorated as a Holy
Day in the lifetime of Bahá'u'lláh and, as a corollary to this,
`Abdu'l-Bahá added the observance of the Ascension of
Bahá'u'lláh, making nine Holy Days in all. Two other
anniversaries which are observed, but on which work is not
suspended, are the Day of the Covenant and the anniversary
of the Passing of `Abdu'l-Bahá. See the section on the Bahá'í
calendar in The Bahá'í World, volume XVIII.
140. The Most Great Festival is, indeed, the King of
Festivals # 112
| |
275 |
A reference to the Ridván Festival (see notes 107 and 138).
141. God had formerly laid upon each one of the
believers the duty of offering before Our throne
priceless gifts from among his possessions. Now
... We have absolved them of this obligation. # 114
| |
276 |
This passage abrogates a provision of the Bayán which
decreed that all objects unparalleled of their kind should,
upon the appearance of Him Whom God will make
manifest, be rendered unto Him. The Báb explained that,
since the Manifestation of God is beyond compare, whatever
is peerless in its kind should rightfully be reserved for Him,
unless He decrees otherwise.
142. the hour of dawn # 115
| |
277 |
With reference to attending dawn prayers in the
Mashriqu'l-Adhkár, the Bahá'í House of Worship, Bahá'u'lláh
has explained that, although the actual time specified
in the Book of God is "the hour of dawn", it is acceptable at
any time from "the earliest dawn of day, between dawn and
sunrise, or even up to two hours after sunrise" (Q and A 15).
143. These Tablets are embellished with the seal of
Him Who causeth the dawn to appear, Who lifteth up
His voice between the heavens and the earth. # 117
| |
278 |
Bahá'u'lláh repeatedly affirms the absolute integrity of His
Writings as the Word of God. Some of His Tablets also bear
the mark of one of His seals. The Bahá'í World, volume V,
p. 4, contains a photograph of a number of Bahá'u'lláh's
seals.
144. It is inadmissible that man, who hath been
endowed with reason, should consume that which
stealeth it away. # 119
| |
279 |
There are many references in the Bahá'í Writings which
prohibit the use of wine and other intoxicating drinks and
which describe the deleterious effect of such intoxicants on
the individual. In one of His Tablets, Bahá'u'lláh states:
| |
280 |
Beware lest ye exchange the Wine of God for your own
wine, for it will stupefy your minds, and turn your faces away
from the Countenance of God, the All-Glorious, the Peerless,
the Inaccessible. Approach it not, for it hath been forbidden unto
you by the behest of God, the Exalted, the Almighty.
| |
281 |
`Abdu'l-Bahá explains that the Aqdas prohibits "both light
and strong drinks", and He states that the reason for
prohibiting the use of alcoholic drinks is because "alcohol
leadeth the mind astray and causeth the weakening of the body".
| |
282 |
Shoghi Effendi, in letters written on his behalf, states
that this prohibition includes not only the consumption of
wine but of "everything that deranges the mind", and he
clarifies that the use of alcohol is permitted only when it
constitutes part of a medical treatment which is implemented
"under the advice of a competent and conscientious
physician, who may have to prescribe it for the cure of some
special ailment".
145. turn your faces toward Him Whom God hath
purposed, Who hath branched from this Ancient
Root # 121
| |
283 |
Bahá'u'lláh here alludes to `Abdu'l-Bahá as His Successor
and calls upon the believers to turn towards Him. In the
Book of the Covenant, His Will and Testament, Bahá'u'lláh
discloses the intention of this verse. He states: "The object of
this sacred verse is none other except the Most Mighty Branch."
The "Most Mighty Branch" is one of the titles conferred by
Bahá'u'lláh on `Abdu'l-Bahá. (See also notes 66 and 184.)
146. In the Bayán it had been forbidden you to ask Us
questions. # 126
| |
284 |
The Báb forbade His followers to ask questions of Him
Whom God will make manifest (Bahá'u'lláh), unless their
questions were submitted in writing and pertained to
subjects worthy of His lofty station. See Selections from the
Writings of the Báb.
| |
285 |
Bahá'u'lláh removes this prohibition of the Báb. He
invites the believers to ask such questions as they "need to
ask", and He cautions them to refrain from posing "idle
questions" of the kind which preoccupied "the men of former
times".
147. The number of months in a year, appointed in
the Book of God, is nineteen. # 127
| |
286 |
The Bahá'í year, in accordance with the Badí calendar,
consists of nineteen months of nineteen days each, with the
addition of certain intercalary days (four in an ordinary year
and five in a leap year) between the eighteenth and nineteenth
months in order to adjust the calendar to the solar
year. The Báb named the months after certain attributes of
God. The Bahá'í New Year, Naw-Rúz, is astronomically
fixed, coinciding with the March equinox (see note 26). For
further details, including the names of the days of the week
and the months, see the section on the Bahá'í calendar in
The Bahá'í World, volume XVIII.
148. the first hath been adorned with this Name
which overshadoweth the whole of creation # 127
| |
287 |
In the Persian Bayán, the Báb bestowed the name "Bahá" on
the first month of the year (see note 139).
149. The Lord hath decreed that the dead should be
interred in coffins # 128
| |
288 |
In the Bayán, the Báb prescribed that the deceased should
be interred in a coffin made of crystal or polished stone.
Shoghi Effendi, in a letter written on his behalf, explained
that the significance of this provision was to show respect for
the human body which "was once exalted by the immortal
soul of man".
| |
289 |
In brief, the Bahá'í law for the burial of the dead states
that it is forbidden to carry the body for more than one
hour's journey from the place of death; that the body should
be wrapped in a shroud of silk or cotton, and on its finger
should be placed a ring bearing the inscription "I came forth
from God, and return unto Him, detached from all save Him,
holding fast to His Name, the Merciful, the Compassionate"; and
that the coffin should be of crystal, stone or hard fine wood.
A specific Prayer for the Dead (see note 10) is ordained, to
be said before interment. As affirmed by `Abdu'l-Bahá and
the Guardian, this law precludes cremation of the dead. The
formal prayer and the ring are meant to be used for those
who have attained the age of maturity, i.e. 15 years of age
(Q and A 70).
| |
290 |
With regard to the material from which the coffin is to
be made, the spirit of the law is that coffins should be of as
durable a material as possible. Hence, the Universal House
of Justice has explained that, in addition to the materials
specified in the Aqdas, there is no objection to using the
hardest wood available or concrete for the casket. For the
present, the Bahá'ís are left free to make their own choices
in this matter.
150. the Point of the Bayán # 129
| |
291 |
The "Point of the Bayán" is one of the titles by which the Báb
referred to Himself.
151. the deceased should be enfolded in five sheets of
silk or cotton # 130
| |
292 |
In the Bayán, the Báb specified that the body of the
deceased should be wrapped in five sheets of silk or cotton.
Bahá'u'lláh confirmed this provision and added the stipulation
that for "those whose means are limited a single sheet of either
fabric will suffice".
| |
293 |
When asked whether the "five sheets" mentioned in the
law referred to "five full-length shrouds" or "five cloths
which were hitherto customarily used", Bahá'u'lláh responded
that the intention is the "use of five cloths" (Q and A
56).
| |
294 |
Concerning the way in which the body should be
wrapped, there is nothing in the Bahá'í Writings to define
how the wrapping of the body is to be done, either when
"five cloths" are used or only "a single sheet". At present, the
Bahá'ís are free to use their judgement in the matter.
152. It is forbidden you to transport the body of the
deceased a greater distance than one hour's journey
from the city # 130
| |
295 |
The intention of this command is to limit the duration of
the journey to one hour's time, irrespective of the means of
transport that are chosen to carry the body to the burial site.
Bahá'u'lláh affirms that the sooner the burial takes place,
"the more fitting and acceptable will it be" (Q and A 16).
| |
296 |
The place of death may be taken to encompass the city
or town in which the person passes away, and therefore the
one hour's journey may be calculated from the city limits to
the place of burial. The spirit of Bahá'u'lláh's law is for the
deceased to be buried near where he or she dies.
153. God hath removed the restrictions on travel that
had been imposed in the Bayán. # 131
| |
297 |
The Báb decreed certain restrictions on travel which were to
remain in force until the advent of the Promised One of the
Bayán, at which time the believers were instructed to set
out, even if on foot, to meet Him, since the attainment of
His presence was the fruit and purpose of their very
existence.
154. Raise up and exalt the two Houses in the Twin
Hallowed Spots, and the other sites wherein the throne
of your Lord ... hath been established. # 133
| |
298 |
Bahá'u'lláh identifies the "two Houses" as His House in
Baghdád, designated by Him as the "Most Great House", and
the House of the Báb in Shíráz, both of which have been
ordained by Him as sites of pilgrimage. (See Q and A 29, 32
and note 54.)
| |
299 |
Shoghi Effendi explained that "the other sites wherein the
throne of your Lord ... hath been established" refers to those
places where the Person of the Manifestation of God has
resided. Bahá'u'lláh states that "the people of the areas where
these are situated may choose to preserve either each house" wherein
He resided, "or one of them" (Q and A 32). Bahá'í institutions
have identified, documented, and where possible, acquired
and restored a number of the historical sites associated with
the Twin Manifestations.
155. Take heed lest ye be prevented by aught that hath
been recorded in the Book from hearkening unto this,
the Living Book # 134
| |
300 |
The "Book" is the record of the revealed Word of the
Manifestations of God. The "Living Book" is a reference to
the Person of the Manifestation.
| |
301 |
These words contain an allusion to a statement of the
Báb in the Persian Bayán about the "Living Book", which
He identifies as Him Whom God will make manifest. In
one of His Tablets Bahá'u'lláh Himself states: "The Book of
God hath been sent down in the form of this Youth."
| |
302 |
In this verse of the Aqdas, and again in paragraph 168
of the Aqdas, Bahá'u'lláh refers to Himself as the "Living
Book". He cautions the "followers of every other Faith" against
seeking "reasons in their Holy Books" for refuting the
utterances of the "Living Book". He admonishes the people
not to allow what has been recorded in the "Book" to
prevent them from recognising His Station and from
holding fast to what is in this new Revelation.
156. tribute to this Revelation, from the Pen of Him
Who was My Herald # 135
| |
303 |
The "tribute" that Bahá'u'lláh quotes in this passage is from
the Arabic Bayán.
157. "The Qiblih is indeed He Whom God will make
manifest; whenever He moveth, it moveth, until He
shall come to rest." # 137
| |
304 |
For a discussion of this verse see notes 7 and 8.
158. It is unlawful to enter into marriage save with a
believer in the Bayán. Should only one party to a
marriage embrace this Cause, his or her possessions
will become unlawful to the other # 139
| |
305 |
The passage of the Bayán which Bahá'u'lláh here quotes
draws the attention of the believers to the imminence of the
coming of "Him Whom God will make manifest". Its
prohibition of marriage with a non-Bábí and its provision
that the property of a husband or wife who embraced the
Faith could not lawfully pass to the non-Bábí spouse were
explicitly held in abeyance by the Báb, and were subsequently
annulled by Bahá'u'lláh before they could come into
effect. Bahá'u'lláh, in quoting this law, points to the fact
that, in revealing it, the Báb had clearly anticipated the
possibility that the Cause of Bahá'u'lláh would rise to
prominence before that of the Báb Himself.
| |
306 |
In God Passes By Shoghi Effendi points out that the
Bayán "should be regarded primarily as a eulogy of the
Promised One rather than a code of laws and ordinances
designed to be a permanent guide to future generations".
"Designedly severe in the rules and regulations it imposed,"
he continues, "revolutionizing in the principles it instilled,
calculated to awaken from their age-long torpor the clergy
and the people, and to administer a sudden and fatal blow to
obsolete and corrupt institutions, it proclaimed, through its
drastic provisions, the advent of the anticipated Day, the
Day when `the Summoner shall summon to a stern
business', when He will `demolish whatever hath been
before Him, even as the Apostle of God demolished the
ways of those that preceded Him'" (see also note 109).
159. The Point of the Bayán # 140
| |
307 |
One of the titles of the Báb.
160. Verily, there is none other God besides Me # 143
| |
308 |
The Bahá'í Writings contain many passages that elucidate
the nature of the Manifestation and His relationship to God.
Bahá'u'lláh underlines the unique and transcendent nature
of the Godhead. He explains that "since there can be no tie of
direct intercourse to bind the one true God with His creation" God
ordains that "in every age and dispensation a pure and stainless
Soul be made manifest in the kingdoms of earth and heaven". This
"mysterious and ethereal Being", the Manifestation of God, has
a human nature which pertains to "the world of matter" and a
spiritual nature "born of the substance of God Himself". He is
also endowed with a "double station":
| |
309 |
The first station, which is related to His innermost reality,
representeth Him as One Whose voice is the voice of God Himself...
The second station is the human station, exemplified by the
following verses: "I am but a man like you." "Say, praise be to
my Lord! Am I more than a man, an apostle?"
| |
310 |
Bahá'u'lláh also affirms that, in the spiritual realm,
there is an "essential unity" between all the Manifestations of
God. They all reveal the "Beauty of God", manifest His
names and attributes, and give utterance to His Revelation.
In this regard, He states:
| |
311 |
Were any of the all-embracing Manifestations of God to
declare: "I am God", He, verily, speaketh the truth, and no
doubt attacheth thereto. For it hath been repeatedly demonstrated
that through their Revelation, their attributes and names, the
Revelation of God, His names and His attributes, are made
manifest in the world...
| |
312 |
While the Manifestations reveal the names and
attributes of God and are the means by which humanity has
access to the knowledge of God and His Revelation, Shoghi
Effendi states that the Manifestations should "never ... be
identified with that invisible Reality, the Essence of
Divinity itself". In relation to Bahá'u'lláh, the Guardian
wrote that the "human temple that has been the vehicle of
so overpowering a Revelation" is not to be identified with
the "Reality" of God.
| |
313 |
Concerning the uniqueness of Bahá'u'lláh's station and
the greatness of His Revelation, Shoghi Effendi affirms that
the prophetic statements concerning the "Day of God",
found in the Sacred Scriptures of past Dispensations, are
fulfilled by the advent of Bahá'u'lláh:
| |
314 |
To Israel He was neither more nor less than the
incarnation of the "Everlasting Father", the "Lord of
Hosts" come down "with ten thousands of saints"; to
Christendom Christ returned "in the glory of the Father";
to Shí'ah Islám the return of the Imám Husayn; to Sunní
Islám the descent of the "Spirit of God" (Jesus Christ); to
the Zoroastrians the promised Sháh-Bahrám; to the
Hindus the reincarnation of Krishna; to the Buddhists
the fifth Buddha.
| |
315 |
Bahá'u'lláh describes the station of "Divinity" which
He shares with all the Manifestations of God as
| |
316 |
...the station in which one dieth to himself and liveth in
God. Divinity, whenever I mention it, indicateth My complete
and absolute self-effacement. This is the station in which I have
no control over mine own weal or woe nor over my life nor over my
resurrection.
| |
317 |
And, regarding His own relationship to God, He testifies:
| |
318 |
When I contemplate, O my God, the relationship that bindeth
me to Thee, I am moved to proclaim to all created things "verily
I am God"; and when I consider my own self, lo, I find it
coarser than clay!
161. payment of Zakát # 146
| |
319 |
Zakát is referred to in the Qur'án as a regular charity
binding upon Muslims. In due course the concept evolved
into a form of alms-tax which imposed the obligation to
give a fixed portion of certain categories of income, beyond
specified limits, for the relief of the poor, for various
charitable purposes, and to aid the Faith of God. The limit
of exemption varied for different commodities, as did the
percentage payable on the portion assessable.
| |
320 |
Bahá'u'lláh states that the Bahá'í law of Zakát follows
"what hath been revealed in the Qur'án" (Q and A 107). Since such
issues as the limits for exemption, the categories of income
concerned, the frequency of payments, and the scale of rates
for the various categories of Zakát are not mentioned in the
Qur'án, these matters will have to be set forth in the future
by the Universal House of Justice. Shoghi Effendi has
indicated that pending such legislation the believers should,
according to their means and possibilities, make regular
contributions to the Bahá'í Fund.
162. It is unlawful to beg, and it is forbidden to give to
him who beggeth. # 147
| |
321 |
In a Tablet `Abdu'l-Bahá expounds the meaning of this
verse. He states that "mendicancy is forbidden and that giving
charity to people who take up begging as their profession is also
prohibited". He further points out in that same Tablet: "The
object is to uproot mendicancy altogether. However, 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."
| |
322 |
The prohibition against giving charity to people who
beg does not preclude individuals and Spiritual Assemblies
from extending financial assistance to the poor and needy or
from providing them with opportunities to acquire such
skills as would enable them to earn a livelihood (see note
56).
163. A fine ... had formerly been prescribed ... for
anyone who was the cause of sadness to another # 148
| |
323 |
Bahá'u'lláh abrogates the law of the Persian Bayán
concerning the payment of a fine in reparation for causing
sadness to one's neighbour.
164. the sacred Lote-Tree # 148
| |
324 |
The "sacred Lote-Tree" is a reference to the Sadratu'l-Muntahá,
the "Tree beyond which there is no passing" (see note
128). It is used here symbolically to designate Bahá'u'lláh.
165. Recite ye the verses of God every morn and
eventide. # 149
| |
325 |
Bahá'u'lláh states that the essential "requisite" for reciting
"the verses of God" is the "eagerness and love" of the believers to
"read the Word of God" (Q and A 68).
| |
326 |
With regard to the definition of "verses of God",
Bahá'u'lláh states that it refers to "all that hath been sent down
from the Heaven of Divine Utterance". Shoghi Effendi, in a
letter written to one of the believers in the East, has clarified
that the term "verses of God" does not include the writings of
`Abdu'l-Bahá; he has likewise indicated that this term does
not apply to his own writings.
166. Ye have been enjoined to renew the furnishings
of your homes after the passing of each nineteen
years # 151
| |
327 |
Bahá'u'lláh confirms the injunction in the Arabic Bayán
regarding the renewal, every nineteen years, of the
furnishings of one's home, provided one is able to do so.
`Abdu'l-Bahá relates this ordinance to the promotion of
refinement and cleanliness. He explains that the purpose of
the law is that one should change those furnishings that
become old, lose their lustre and provoke repugnance. It
does not apply to such things as rare or treasured articles,
antiques or jewellery.
167. Wash your feet # 152
| |
328 |
The believers are exhorted in the Kitáb-i-Aqdas to bathe
regularly, to wear clean clothes and generally to be the
essence of cleanliness and refinement. The Synopsis and
Codification, section IV.D.3.y.i.-vii., summarizes the relevant
provisions. In relation to the washing of the feet,
Bahá'u'lláh states that it is preferable to use warm water;
however, washing in cold water is also permissible (Q and A
97).
168. Ye have been prohibited from making use of
pulpits. Whoso wisheth to recite unto you the verses of
his Lord, let him sit on a chair placed upon a
dais # 154
| |
329 |
These provisions have their antecedent in the Persian Bayán.
The Báb forbade the use of pulpits for the delivery of
sermons and the reading of the Text. He specified, instead,
that to enable all to hear the Word of God clearly, a chair
for the speaker should be placed upon a platform.
| |
330 |
In comments on this law, `Abdu'l-Bahá and Shoghi
Effendi have made it clear that in the Mashriqu'l-Adhkár
(where sermons are prohibited and only the words of Holy
Scripture may be read) the reader may stand or sit, and if
necessary to be better heard, may use a low moveable
platform, but that no pulpit is permitted. In the case of
meetings in places other than the Mashriqu'l-Adhkár, it is
also permissible for the reader or speaker to sit or stand, and
to use a platform. In one of His Tablets, when reiterating
the prohibition of the use of pulpits in any location,
`Abdu'l-Bahá has stressed that when Bahá'ís deliver their
speeches in gatherings, they are to do so in an attitude of
utmost humility and self-abnegation.
169. Gambling # 155
| |
331 |
The activities that are included in this prohibition have not
been outlined in the Writings of Bahá'u'lláh. As both
`Abdu'l-Bahá and Shoghi Effendi have indicated, it is left to
the Universal House of Justice to specify the details of this
prohibition. In response to questions about whether
lotteries, betting on such things as horse races and football
games, bingo, and the like, are included under the
prohibition of gambling, the Universal House of Justice has
indicated that this is a matter that will be considered in
detail in the future. In the meantime, the Assemblies and
individuals are counselled not to make an issue of these
matters and to leave it to the conscience of the individual
believers.
| |
332 |
The House of Justice has ruled that it is not
appropriate for funds for the Faith to be raised through
lotteries, raffles, and games of chance.
170. the use of opium ... any substance that induceth
sluggishness and torpor # 155
| |
333 |
This prohibition of the use of opium is reiterated by
Bahá'u'lláh in the final paragraph of the Kitáb-i-Aqdas. In
this connection, Shoghi Effendi stated that one of the
requirements for "a chaste and holy life" is "total abstinence
... from opium, and from similar habit-forming drugs".
Heroin, hashish and other derivatives of cannabis such as
marijuana, as well as hallucinogenic agents such as LSD,
peyote and similar substances, are regarded as falling under
this prohibition.
| |
334 |
`Abdu'l-Bahá has written:
| |
335 |
As to opium, it is foul and accursed. God protect us from
the punishment He inflicteth on the user. According to the
explicit Text of the Most Holy Book, it is forbidden, and its use
is utterly condemned. Reason showeth that smoking opium is a
kind of insanity, and experience attesteth that the user is
completely cut off from the human kingdom. May God protect
all against the perpetration of an act so hideous as this, an act
which layeth in ruins the very foundation of what it is to be
human, and which causeth the user to be dispossessed for ever and
ever. For opium fasteneth on the soul so that the user's conscience
dieth, his mind is blotted away, his perceptions are eroded. It
turneth the living into the dead. It quencheth the natural heat.
No greater harm can be conceived than that which opium
inflicteth. Fortunate are they who never even speak the name of
it; then think how wretched is the user.
| |
336 |
O ye lovers of God! In this, the cycle of Almighty God,
violence and force, constraint and oppression, are one and all
condemned. It is, however, mandatory that the use of opium be
prevented by any means whatsoever, that perchance the human
race may be delivered from this most powerful of plagues. And
otherwise, woe and misery to whoso falleth short of his duty to
his Lord.
| |
337 |
In one of His Tablets `Abdu'l-Bahá has stated
concerning opium: "the user, the buyer and the seller are all
deprived of the bounty and grace of God".
| |
338 |
In yet another Tablet, `Abdu'l-Bahá has written:
| |
339 |
Regarding hashish you have pointed out that some
Persians have become habituated to its use. Gracious God! This
is the worst of all intoxicants, and its prohibition is explicitly
revealed. Its use causeth the disintegration of thought and the
complete torpor of the soul. How could anyone seek the fruit of the
infernal tree, and by partaking of it, be led to exemplify the
qualities of a monster? How could one use this forbidden drug,
and thus deprive himself of the blessings of the All-Merciful?
Alcohol consumeth the mind and causeth man to commit
acts of absurdity, but this opium, this foul fruit of the infernal
tree, and this wicked hashish extinguish the mind, freeze the
spirit, petrify the soul, waste the body and leave man frustrated
and lost.
| |
340 |
It should be noted that the above prohibition against
taking certain classes of drugs does not forbid their use
when prescribed by qualified physicians as part of a medical
treatment.
171. the "mystery of the Great Reversal in the Sign of
the Sovereign" # 157
| |
341 |
Shaykh Ahmad-i-Ahsá'í (1753-1831), who was the founder
of the Shaykhí School and the first of the "twin luminaries
that heralded the advent of the Faith of the Báb",
prophesied that at the appearance of the Promised One all
things would be reversed, the last would be first, the first
last. Bahá'u'lláh in one of His Tablets refers to the "symbol
and allusion" of the "mystery of the Great Reversal in the Sign of
the Sovereign". He states: "Through this reversal He hath caused
the exalted to be abased and the abased to be exalted", and He
recalls that "in the days of Jesus, it was those who were
distinguished for their learning, the men of letters and religion,
who denied Him, whilst humble fishermen made haste to gain
admittance into the Kingdom" (see also note 172). For
additional information about Shaykh Ahmad-i-Ahsá'í see
The Dawn-Breakers, chapters 1 and 10.
172. the "Six" raised up by virtue of this "Upright
Alif" # 157
| |
342 |
In his writings, Shaykh Ahmad-i-Ahsá'í placed great
emphasis on the Arabic letter "Váv". In The Dawn-Breakers,
Nabíl states that this letter "symbolized for the Báb the
advent of a new cycle of Divine Revelation, and has since
been alluded to by Bahá'u'lláh in the Kitáb-i-Aqdas in such
passages as `the mystery of the Great Reversal' and `the Sign of the
Sovereign'".
| |
343 |
The name for the letter "Váv" consists of three letters:
Váv, Alif, Váv. According to the abjad reckoning, the
numerical value of each of these letters is 6, 1 and 6
respectively. Shoghi Effendi in a letter written on his behalf
to one of the believers in the East provides an interpretation
of this verse of the Aqdas. He states that the "Upright Alif"
refers to the advent of the Báb. The first letter with its value
of six, which comes before the Alif, is a symbol of earlier
Dispensations and Manifestations which predate the Báb,
while the third letter, which also has a numerical value of
six, stands for Bahá'u'lláh's supreme Revelation which was
made manifest after the Alif.
173. It hath been forbidden you to carry arms unless
essential # 159
| |
344 |
Bahá'u'lláh confirms an injunction contained in the Bayán
which makes it unlawful to carry arms, unless it is necessary
to do so. With regard to circumstances under which the
bearing of arms might be "essential" for an individual,
`Abdu'l-Bahá gives permission to a believer for self-protection
in a dangerous environment. Shoghi Effendi in a
letter written on his behalf has also indicated that, in an
emergency, when there is no legal force at hand to appeal
to, a Bahá'í is justified in defending his life. There are a
number of other situations in which weapons are needed and
can be legitimately used; for instance, in countries where
people hunt for their food and clothing, and in such sports
as archery, marksmanship, and fencing.
| |
345 |
On the societal level, the principle of collective
security enunciated by Bahá'u'lláh (see Gleanings from the
Writings of Bahá'u'lláh, CXVII) and elaborated by Shoghi
Effendi (see the Guardian's letters in The World Order of
Bahá'u'lláh) does not presuppose the abolition of the use of
force, but prescribes "a system in which Force is made the
servant of Justice", and which provides for the existence of
an international peace-keeping force that "will safeguard the
organic unity of the whole commonwealth". In the Tablet
of Bishárát, Bahá'u'lláh expresses the hope that "weapons of
war throughout the world may be converted into instruments of
reconstruction and that strife and conflict may be removed from the
midst of men".
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346 |
In another Tablet Bahá'u'lláh stresses the importance
of fellowship with the followers of all religions; He also
states that "the law of holy war hath been blotted out from the
Book".
174. and permitted you to attire yourselves in silk # 159
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347 |
According to Islamic practice, the wearing of silk by men
was generally forbidden, except in times of holy war. This
prohibition, which was not based on the verses of the
Qur'án, was abrogated by the Báb.
175. The Lord hath relieved you ... of the restrictions
that formerly applied to clothing and to the trim
of the beard. # 159
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348 |
Many rules about dress had their origins in the laws and
traditional practices of the world's religions. For example,
the Shí'ih clergy adopted for themselves a distinctive headdress
and robes and, at one time, forbade the people to
adopt European attire. Muslim practice, in its desire to
emulate the custom of the Prophet, also introduced a
number of restrictions with regard to the trim of the
moustache and the length of the beard.
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349 |
Bahá'u'lláh removed such limitations on one's apparel
and beard. He leaves such matters to the "discretion" of the
individual, and at the same time calls upon the believers not
to transgress the bounds of propriety and to exercise
moderation in all that pertains to dress.
176. O Land of Káf and Rá! # 164
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350 |
Káf and Rá are the first two consonants of Kirmán, the
name of a city and province of Iran.
177. We perceive that which secretly and stealthily
diffuseth from thee. # 164
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351 |
This passage is a reference to the intrigues of a group of
Azalís, followers of Mírzá Yahyá (see note 190), associated
with the city of Kirmán. They include Mullá Ja'far, his son
Shaykh Ahmad-i-Rúhí and Mírzá Áqá Khán-i-Kirmání
(both sons-in-law of Mírzá Yahyá), as well as Mírzá Ahmad-i-Kirmání.
They not only sought to undermine the Faith,
but involved themselves in political intrigues which
culminated in the assassination of Násiri'd-Dín Sháh.
178. Call ye to mind the shaykh whose name was
Muhammad-Hasan # 166
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352 |
Shaykh Muhammad-Hasan, one of the leading exponents of
Shí'ih Islám, rejected the Báb. The author of voluminous
writings on Shí'ih jurisprudence, he is reported to have died
around 1850.
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353 |
Nabíl, in The Dawn-Breakers, describes the encounter
that took place in Najaf between Mullá Alíy-i-Bastamí, one
of the Letters of the Living, and Shaykh Muhammad-Hasan.
During the meeting, Mullá `Alí announced the manifestation
of the Báb and extolled the potency of His
Revelation. At the instigation of the shaykh, Mullá `Alí was
forthwith pronounced a heretic and expelled from the
assembly. He was put on trial, transported to Istanbul, and
condemned to hard labour.
179. a sifter of wheat and barley # 166
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354 |
This is an allusion to Mullá Muhammad Ja'far Gandum-Pák-Kun,
the first person in Isfahán to accept the Faith of
the Báb. He is mentioned in the Persian Bayán and praised
as one who "donned the robe of discipleship". In The Dawn-Breakers,
Nabíl describes the unreserved acceptance of the
Message by the "sifter of wheat" and his zealous advocacy of
the new Revelation. He joined the company of the defenders
of the Fort of Shaykh Tabarsí and perished during that
siege.
180. Take heed lest the word "Prophet" withhold you
from this Most Great Announcement # 167
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355 |
Bahá'u'lláh cautions people "of insight" not to allow their
interpretations of the Holy Scriptures to prevent them from
recognizing the Manifestation of God. Followers of each
religion have tended to allow their devotion to its Founder
to cause them to perceive His Revelation as the final Word
of God and to deny the possibility of the appearance of any
subsequent Prophet. This has been the case of Judaism,
Christianity and Islám. Bahá'u'lláh denies the validity of
this concept of finality both in relation to past Dispensations
and to His own. With regard to Muslims, He wrote in the
Kitáb-i-Íqán that the "people of the Qur'án ... have allowed
the words `Seal of the Prophets' to veil their eyes", "to obscure their
understanding, and deprive them of the grace of all His manifold
bounties". He affirms that "this theme hath ... been a sore test
unto all mankind", and laments the fate of "those who, clinging
unto these words, have disbelieved in Him Who is their true
Revealer". The Báb refers to this same theme when He
warns: "Let not names shut you out as by a veil from Him Who is
their Lord, even the name Prophet, for such a name is but a creation
of His utterance."
181. any reference to "Vicegerency" debar you from
the sovereignty of Him Who is the Vicegerent of
God # 167
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356 |
The word here translated "Vicegerency" is, in the original
Arabic, "viláyat", which has a range of meanings including
"vicegerency", "guardianship", "protectorship" and "successorship".
It is used in relation to God Himself, to His
Manifestation, or to those who are the appointed Successors
of a Manifestation.
| |
357 |
In this verse of the Aqdas, Bahá'u'lláh warns against
allowing such concepts to blind one to the "sovereignty" of
the new Divine Manifestation, the true "Vicegerent of God".
182. Call ye to mind Karím # 170
| |
358 |
Hájí Mírzá Muhammad Karím Khán-i-Kirmání (1810-
circa 1873) was the self-appointed leader of the Shaykhí
community after the death of Siyyid Kázim, who was the
appointed successor to Shaykh Ahmad-i-Ahsá'í (see notes
171 and 172). He dedicated himself to the promotion of the
teachings of Shaykh Ahmad. The opinions he expressed
became the subject of controversy among his supporters and
opponents alike.
| |
359 |
Regarded as one of the leading savants and prolific
authors of his age, he composed numerous books and
epistles in the various fields of learning that were cultivated
in those times. He actively opposed both the Báb and
Bahá'u'lláh, and used his treatises to attack the Báb and His
Teachings. In the Kitáb-i-Íqán, Bahá'u'lláh condemns the
tone and content of his writings and singles out for criticism
one of his works which contains negative allusions to the
Báb. Shoghi Effendi describes him as "inordinately ambitious
and hypocritical" and describes how he "at the special
request of the Sháh had in a treatise viciously attacked the
new Faith and its doctrines".
183. O ye the learned ones in Bahá # 173
| |
360 |
Bahá'u'lláh eulogizes the learned among His followers. In
the Book of His Covenant, He wrote: "Blessed are the rulers
and learned among the people of Bahá." Referring to this
statement, Shoghi Effendi has written:
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361 |
In this holy cycle the "learned" are, on the one hand, the
Hands of the Cause of God, and, on the other, the
teachers and diffusers of His Teachings who do not rank
as Hands, but who have attained an eminent position in
the teaching work. As to the "rulers" they refer to the
members of the Local, National and International Houses
of Justice. The duties of each of these souls will be
determined in the future.
| |
362 |
The Hands of the Cause of God were individuals
appointed by Bahá'u'lláh and charged with various duties,
especially those of protecting and propagating His Faith. In
Memorials of the Faithful `Abdu'l-Bahá referred to other
outstanding believers as Hands of the Cause, and in His
Will and Testament He included a provision calling upon
the Guardian of the Faith to appoint Hands of the Cause at
his discretion. Shoghi Effendi first raised posthumously a
number of the believers to the rank of Hands of the Cause,
and during the latter years of his life appointed a total of 32
believers from all continents to this position. In the period
between the passing of Shoghi Effendi in 1957 and the
election of the Universal House of Justice in 1963, the
Hands of the Cause directed the affairs of the Faith in their
capacity as Chief Stewards of Bahá'u'lláh's embryonic World
Commonwealth (see note 67). In November 1964, the
Universal House of Justice determined that it could not
legislate to make it possible to appoint Hands of the Cause.
Instead, by a decision of the House of Justice in 1968, the
functions of the Hands of the Cause in relation to protecting
and propagating the Faith were extended into the future by
the creation of the Continental Boards of Counsellors, and
in 1973 through the establishment of the International
Teaching Centre, which has its seat in the Holy Land.
| |
363 |
The Universal House of Justice appoints the Counsellor
members of the International Teaching Centre and the
Continental Counsellors. Members of Auxiliary Boards are
appointed by the Continental Counsellors. All these
individuals fall within the definition of the "learned" given
by Shoghi Effendi in the statement quoted above.
184. refer ye whatsoever ye understand not in the
Book to Him Who hath branched from this mighty
Stock # 174
| |
364 |
Bahá'u'lláh invests `Abdu'l-Bahá with the right of interpreting
His holy Writ (see also note 145).
185. the School of Transcendent Oneness # 175
| |
365 |
In this verse and the ones which immediately follow it,
Bahá'u'lláh confronts one of the reasons some of the Bábís
rejected His claim to be the Promised One of the Bayán.
Their rejection was based on a Tablet addressed by the Báb
to "Him Who will be made manifest" on the reverse side of
which the Báb had written: "May the glances of Him Whom
God shall make manifest illumine this letter at the primary
school." This Tablet is published in Selections from the
Writings of the Báb.
| |
366 |
These Bábís maintained that, since Bahá'u'lláh was
two years older than the Báb, it was not possible for Him to
receive this Tablet "at the primary school".
| |
367 |
Bahá'u'lláh here explains that the reference is to events
transpiring in the spiritual worlds beyond this plane of
existence.
186. We accepted the verses of God ... which He
presented unto Us # 175
| |
368 |
In His Tablet addressed to "Him Who will be made
manifest", the Báb characterizes the Bayán as an offering
from Him to Bahá'u'lláh. See Selections from the Writings of the
Báb.
187. O people of the Bayán! # 176
| |
369 |
Reference to the followers of the Báb.
188. the letters B and E were joined and knit together # 177
| |
370 |
Shoghi Effendi, in letters written on his behalf, has
explained the significance of the "letters B and E". They
constitute the word "Be", which, he states, "means the
creative Power of God Who through His command causes
all things to come into being" and "the power of the
Manifestation of God, His great spiritual creative force".
| |
371 |
The imperative "Be" in the original Arabic is the word
"kun", consisting of the two letters "káf" and "nún". They
have been translated by Shoghi Effendi in the above
manner. This word has been used in the Qur'án as God's
bidding calling creation into being.
189. this new World Order # 181
| |
372 |
In the Persian Bayán, the Báb stated: "Well is it with him
who fixeth his gaze upon the Order of Bahá'u'lláh, and rendereth
thanks unto his Lord. For He will assuredly be made manifest.
God hath indeed irrevocably ordained it in the Bayán." Shoghi
Effendi identifies this "Order" with the System Bahá'u'lláh
envisages in the Aqdas, in which He testifies to its
revolutionizing effect on the life of humanity and reveals the
laws and principles which govern its operation.
| |
373 |
The features of the "new World Order" are delineated in
the Writings of Bahá'u'lláh and `Abdu'l-Bahá and in the
letters of Shoghi Effendi and the Universal House of Justice.
The institutions of the present-day Bahá'í Administrative
Order, which constitute the "structural basis" of Bahá'u'lláh's
World Order, will mature and evolve into the Bahá'í
World Commonwealth. In this regard, Shoghi Effendi
affirms that the Administrative Order "will, as its
component parts, its organic institutions, begin to function
with efficiency and vigour, assert its claim and demonstrate
its capacity to be regarded not only as the nucleus but the
very pattern of the New World Order destined to embrace
in the fullness of time the whole of mankind".
| |
374 |
For additional information on the evolution of this new
World Order, see, for example, the letters of Shoghi Effendi
published in The World Order of Bahá'u'lláh.
190. O source of perversion! # 184
| |
375 |
This is a reference to Mírzá Yahyá, known as Subh-i-Azal
(Morning of Eternity), a younger half-brother of Bahá'u'lláh,
who arose against Him and opposed His Cause. Mírzá
Yahyá was nominated by the Báb to serve as a figure-head
for the Bábí community pending the imminent manifestation
of the Promised One. At the instigation of Siyyid
Muhammad-i-Isfahání (see note 192), Mírzá Yahyá betrayed
the trust of the Báb, claimed to be His successor, and
intrigued against Bahá'u'lláh, even attempting to have Him
murdered. When Bahá'u'lláh formally declared His Mission
to him in Adrianople, Mírzá Yahyá responded by going to
the length of putting forward his own claim to be the
recipient of an independent Revelation. His pretensions
were eventually rejected by all but a few, who became
known as Azalís (see note 177). He is described by Shoghi
Effendi as the "Arch-Breaker of the Covenant of the Báb"
(see God Passes By, chapter X).
191. remember how We nurtured thee by day and by
night for service to the Cause # 184
| |
376 |
In God Passes By, Shoghi Effendi refers to the fact that
Bahá'u'lláh, Who was thirteen years older than Mírzá
Yahyá, had counselled him and watched over his early youth
and manhood.
192. God hath laid hold on him who led thee
astray. # 184
| |
377 |
A reference to Siyyid Muhammad-i-Isfahání, who is
described by Shoghi Effendi as the "Antichrist of the Bahá'í
Revelation". He was a man of corrupt character and great
personal ambition who induced Mírzá Yahyá to oppose
Bahá'u'lláh and to claim prophethood for himself (see note
190). Although he was an adherent of Mírzá Yahyá, Siyyid
Muhammad was exiled with Bahá'u'lláh to Akká. He
continued to agitate and plot against Bahá'u'lláh. In
describing the circumstances of his death, Shoghi Effendi
has written in God Passes By:
| |
378 |
A fresh danger now clearly threatened the life of
Bahá'u'lláh. Though He Himself had stringently forbidden
His followers, on several occasions, both verbally and
in writing, any retaliatory acts against their tormentors,
and had even sent back to Beirut an irresponsible Arab
convert, who had meditated avenging the wrongs
suffered by his beloved Leader, seven of the companions
clandestinely sought out and slew three of their
persecutors, among whom were Siyyid Muhammad and
Áqá Ján.
| |
379 |
The consternation that seized an already oppressed
community was indescribable. Bahá'u'lláh's indignation
knew no bounds. "Were We", He thus voices His
emotions, in a Tablet revealed shortly after this act had
been committed, "to make mention of what befell Us, the
heavens would be rent asunder and the mountains would
crumble." "My captivity", He wrote on another occasion,
"cannot harm Me. That which can harm Me is the conduct of
those who love Me, who claim to be related to Me, and yet
perpetrate what causeth My heart and My pen to groan."
193. Select ye a single language ... adopt ye ... a
common script. # 189
| |
380 |
Bahá'u'lláh enjoins the adoption of a universal language and
script. His Writings envisage two stages in this process.
The first stage is to consist of the selection of an existing
language or an invented one which would then be taught in
all the schools of the world as an auxiliary to the mother
tongues. The governments of the world through their
parliaments are called upon to effect this momentous
enactment. The second stage, in the distant future, would
be the eventual adoption of one single language and
common script for all on earth.
194. We have appointed two signs for the coming of
age of the human race # 189
| |
381 |
The first sign of the coming of age of humanity referred to
in the Writings of Bahá'u'lláh is the emergence of a science
which is described as that "divine philosophy" which will
include the discovery of a radical approach to the
transmutation of elements. This is an indication of the
splendours of the future stupendous expansion of knowledge.
| |
382 |
Concerning the "second" sign which Bahá'u'lláh indicates
to have been revealed in the Kitáb-i-Aqdas, Shoghi
Effendi states that Bahá'u'lláh, "...in His Most Holy
Book, has enjoined the selection of a single language and
the adoption of a common script for all on earth to use, an
injunction which, when carried out, would, as He Himself
affirms in that Book, be one of the signs of the `coming of age
of the human race'".
| |
383 |
Further insight into this process of mankind's coming
of age and proceeding to maturity is provided by the
following statement of Bahá'u'lláh:
| |
384 |
One of the signs of the maturity of the world is that no one will
accept to bear the weight of kingship. Kingship will remain with
none willing to bear alone its weight. That day will be the day
whereon wisdom will be manifested among mankind.
| |
385 |
The coming of age of the human race has been
associated by Shoghi Effendi with the unification of the
whole of mankind, the establishment of a world commonwealth,
and an unprecedented stimulus to "the intellectual,
the moral and spiritual life of the entire human race".
| |
|