THE KITAB-I-AQDAS
(Baha'i World Centre, 1992)
Filename: KA.ZIP (FN)
Filedate: 11-19-93
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PREFACE
In 1953 Shoghi Effendi, the Guardian of the &Baha'i Faith,
included as one of the goals of his Ten Year Plan the
preparation of a Synopsis and Codification of the Laws and
Ordinances of the &Kitab-i-Aqdas as an essential prelude to
its translation. He himself worked on the codification, but
had not finished it when he died in 1957. The task was
continued on the basis of his work, and the resulting
volume was released in 1973. That publication included, in
addition to the Synopsis and Codification itself and explanatory
notes, a compilation of the passages from the &Kitab-i-Aqdas
which had already been translated by Shoghi Effendi
and published in various books. The Synopsis and Codification
covered the text of both the &Kitab-i-Aqdas and the
Questions and Answers which constitutes an appendix to
the Aqdas. In 1986 the Universal House of Justice decided
that the time had come when the preparation of an English
translation of the complete text of the Most Holy Book was
both possible and essential and made its accomplishment a
goal of the Six Year Plan 1986-1992. Its publication in
English will be followed by translations in other languages.
It has been recognized that the &Kitab-i-Aqdas, being
Sacred Scripture, should be presented in a form which can
be read with ease and inspiration, uncluttered with the
footnotes and index numbers that are common in scholarly
texts. Nonetheless, to assist the reader in following the flow
of the text and its changing themes, paragraph divisions
have been added--such divisions not being common in
works of Arabic literature--and these paragraphs have then
viii
been numbered for ease of access and indexing, as well as for
uniformity of reference in all the languages in which the
work will be published.
Following the text of the Aqdas is a brief compilation
of Writings of &Baha'u'llah which are supplementary to the
Most Holy Book, and a translation of the Questions and
Answers published here for the first time.
Shoghi Effendi had stated that the English translation
of the Aqdas should be "copiously annotated". The policy
followed in preparing the notes has been to concentrate on
those points which might strike a non-Arabic-speaking
reader as obscure or which, for various reasons, require
elucidation or background information. They are not
intended to be a comprehensive commentary on the text
beyond these fundamental requirements.
The notes, which are placed following the Synopsis
and Codification, are numbered sequentially. Each is preceded
by a quotation of the passage to which it relates, and
indicates the number of the paragraph in which this
appears. This facilitates cross-reference between the text and
the notes, while making it possible for readers to study the
notes without repeatedly consulting the text, if they so
prefer. It is hoped in this way to meet the needs of readers of
a wide range of backgrounds and interests.
The index provides a guide to subjects in all sections of
the volume.
The significance and character of the &Kitab-i-Aqdas
and the range of subjects it contains have been graphically
depicted by Shoghi Effendi in his history of the first &Baha'i
century entitled God Passes By. As an assistance to the
reader, these passages are provided in the section that
immediately follows the introduction. The Synopsis and
Codification, which is republished in this volume, serves as
another aid for obtaining an overview of the Book.
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INTRODUCTION
This year, the 149th of the &Baha'i era, marks the Centenary
of the Ascension of &Baha'u'llah, Bearer of the universal
Revelation of God destined to lead humanity to its collective
coming of age. That this occasion should be
observed by a community of believers representing a cross-section
of the entire human race and established, in the
course of a century and a half, in the most remote corners of
the globe, is a token of the forces of unity released by
&Baha'u'llah's advent. A further testimony to the operation of
these same forces can be seen in the extent to which
&Baha'u'llah's vision has prefigured contemporary human
experience in so many of its aspects. It is a propitious
moment for the publication of this first authorized
translation into English of the Mother Book of His
Revelation, His "Most Holy Book", the Book in which He
sets forth the Laws of God for a Dispensation destined to
endure for no less than a thousand years.
Of the more than one hundred volumes comprising the
sacred Writings of &Baha'u'llah, the &Kitab-i-Aqdas is of
unique importance. "To build anew the whole world" is the
claim and challenge of His Message, and the &Kitab-i-Aqdas
is the Charter of the future world civilization that
&Baha'u'llah has come to raise up. Its provisions rest squarely
on the foundation established by past religions, for, in the
words of &Baha'u'llah, "This is the changeless Faith of God,
eternal in the past, eternal in the future." In this Revelation the
concepts of the past are brought to a new level of
understanding, and the social laws, changed to suit the age
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now dawning, are designed to carry humanity forward into
a world civilization the splendours of which can as yet be
scarcely imagined.
In its affirmation of the validity of the great religions
of the past, the &Kitab-i-Aqdas reiterates those eternal truths
enunciated by all the Divine Messengers: the unity of God,
love of one's neighbour, and the moral purpose of earthly
life. At the same time it removes those elements of past
religious codes that now constitute obstacles to the emerging
unification of the world and the reconstruction of
human society.
The Law of God for this Dispensation addresses the
needs of the entire human family. There are laws in the
&Kitab-i-Aqdas which are directed primarily to the members
of a specific section of humanity and can be immediately
understood by them but which, at first reading, may be
obscure to people of a different culture. Such, for example,
is the law prohibiting the confession of sins to a fellow
human being which, though understandable by those of
Christian background, may puzzle others. Many laws relate
to those of past Dispensations, especially the two most
recent ones, those of &Muhammad and the &Bab embodied in
the &Qur'an and the &Bayan. Nevertheless, although certain
ordinances of the Aqdas have such a focused reference, they
also have universal implications. Through His Law,
&Baha'u'llah gradually unveils the significance of the new
levels of knowledge and behaviour to which the peoples of
the world are being called. He embeds His precepts in a
setting of spiritual commentary, keeping ever before the
mind of the reader the principle that these laws, no matter
the subject with which they deal, serve the manifold
purposes of bringing tranquillity to human society, raising
the standard of human behaviour, increasing the range of
human understanding, and spiritualizing the life of each
and all. Throughout, it is the relationship of the individual
soul to God and the fulfilment of its spiritual destiny that is
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the ultimate aim of the laws of religion. "Think not", is
&Baha'u'llah's own assertion, "that We have revealed unto you a
mere code of laws. Nay, rather, We have unsealed the choice Wine
with the fingers of might and power." His Book of Laws is His
"weightiest testimony unto all people, and the proof of the All-Merciful
unto all who are in heaven and all who are on earth".
An introduction to the spiritual universe unveiled in
the &Kitab-i-Aqdas would fail in its purpose if it did not
acquaint the reader with the interpretive and legislative
institutions that &Baha'u'llah has indissolubly linked with
the system of law thus revealed. At the foundation of this
guidance lies the unique role which &Baha'u'llah's Writings
--indeed the text of the &Kitab-i-Aqdas itself--confer on
His eldest son, &Abdu'l-Baha. This unique figure is at once
the Exemplar of the pattern of life taught by His Father, the
divinely inspired authoritative Interpreter of His Teachings
and the Centre and Pivot of the Covenant which the Author
of the &Baha'i Revelation made with all who recognize Him.
The twenty-nine years of &Abdu'l-Baha's ministry endowed
the &Baha'i world with a luminous body of commentary that
opens multiple vistas of understanding on His Father's
purpose.
In His Will and Testament &Abdu'l-Baha conferred the
mantle of Guardian of the Cause and infallible Interpreter of
its teachings upon His eldest grandson, Shoghi Effendi, and
confirmed the authority and guarantee of divine guidance
decreed by &Baha'u'llah for the Universal House of Justice
on all matters "which have not outwardly been revealed in
the Book". The Guardianship and the Universal House of
Justice can thus be seen to be, in the words of Shoghi
Effendi, the "Twin Successors" of &Baha'u'llah and &Abdu'l-Baha.
They are the supreme institutions of the Administrative
Order which was founded and anticipated in the &Kitab-i-Aqdas
and elaborated by &Abdu'l-Baha in His Will.
During the thirty-six years of his ministry, Shoghi
Effendi raised up the structure of elected Spiritual Assemblies--
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the Houses of Justice referred to in the &Kitab-i-Aqdas,
now in their embryonic stage--and with their collaboration
initiated the systematic implementation of the Divine Plan
that &Abdu'l-Baha had laid out for the diffusion of the Faith
throughout the world. He also set in motion, on the basis of
the strong administrative structure that had been established,
the processes which were an essential preparation for
the election of the Universal House of Justice. This body,
which came into existence in April 1963, is elected through
secret ballot and plurality vote in a three-stage election by
adult &Baha'is throughout the world. The revealed Word of
&Baha'u'llah, together with the interpretations and expositions
of the Centre of the Covenant and the Guardian of the
Cause, constitute the binding terms of reference of the
Universal House of Justice and are its bedrock foundation.
As to the laws themselves, a careful scrutiny discloses
that they govern three areas: the individual's relationship to
God, physical and spiritual matters which benefit the
individual directly, and relations among individuals and
between the individual and society. They can be grouped
under the following headings: prayer and fasting; laws of
personal status governing marriage, divorce and inheritance;
a range of other laws, ordinances and prohibitions, as
well as exhortations; and the abrogation of specific laws and
ordinances of previous Dispensations. A salient characteristic
is their brevity. They constitute the kernel of a vast
range of law that will arise in centuries to come. This
elaboration of the law will be enacted by the Universal
House of Justice under the authority conferred upon it by
&Baha'u'llah Himself. In one of His Tablets &Abdu'l-Baha
elucidates this principle:
Those matters of major importance which constitute the
foundation of the Law of God are explicitly recorded in the
Text, but subsidiary laws are left to the House of Justice. The
wisdom of this is that the times never remain the same, for
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change is a necessary quality and an essential attribute of this
world, and of time and place. Therefore the House of Justice
will take action accordingly...
Briefly, this is the wisdom of referring the laws of
society to the House of Justice. In the religion of &Islam,
similarly, not every ordinance was explicitly revealed; nay
not a tenth part of a tenth part was included in the Text;
although all matters of major importance were specifically
referred to, there were undoubtedly thousands of laws which
were unspecified. These were devised by the divines of a later
age according to the laws of Islamic jurisprudence, and
individual divines made conflicting deductions from the
original revealed ordinances. All these were enforced. Today
this process of deduction is the right of the body of the House of
Justice, and the deductions and conclusions of individual
learned men have no authority, unless they are endorsed by the
House of Justice. The difference is precisely this, that from the
conclusions and endorsements of the body of the House of
Justice whose members are elected by and known to the
worldwide &Baha'i community, no differences will arise;
whereas the conclusions of individual divines and scholars
would definitely lead to differences, and result in schism,
division, and dispersion. The oneness of the Word would be
destroyed, the unity of the Faith would disappear, and the
edifice of the Faith of God would be shaken.
Although the Universal House of Justice is explicitly
authorized to change or repeal its own legislation as
conditions change, thus providing &Baha'i law with an
essential element of flexibility, it cannot abrogate or change
any of the laws which are explicitly laid down in the sacred
Text.
The society for which certain of the laws of the Aqdas
are designed will come only gradually into being, and
&Baha'u'llah has provided for the progressive application of
&Baha'i law:
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Indeed, the laws of God are like unto the ocean and the
children of men as fish, did they but know it. However, in
observing them one must exercise tact and wisdom... Since
most people are feeble and far-removed from the purpose of
God, therefore one must observe tact and prudence under all
conditions, so that nothing might happen that could cause
disturbance and dissension or raise clamour among the
heedless. Verily, His bounty hath surpassed the whole
universe and His bestowals encompassed all that dwell on
earth. One must guide mankind to the ocean of true
understanding in a spirit of love and tolerance. The &Kitab-i-Aqdas
itself beareth eloquent testimony to the loving
providence of God.
The principle governing this progressive application
was enunciated in a letter written on behalf of Shoghi
Effendi to a National Spiritual Assembly in 1935:
The laws revealed by &Baha'u'llah in the Aqdas
are, whenever practicable and not in direct conflict
with the Civil Law of the land, absolutely binding on
every believer or &Baha'i institution whether in the East
or in the West. Certain ... laws should be regarded
by all believers as universally and vitally applicable at
the present time. Others have been formulated in
anticipation of a state of society destined to emerge
from the chaotic conditions that prevail today...
What has not been formulated in the Aqdas, in
addition to matters of detail and of secondary
importance arising out of the application of the laws
already formulated by &Baha'u'llah, will have to be
enacted by the Universal House of Justice. This body
can supplement but never invalidate or modify in the
least degree what has already been formulated by
&Baha'u'llah. Nor has the Guardian any right whatsoever
to lessen the binding effect much less to
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abrogate the provisions of so fundamental and sacred a
Book.
The number of laws binding on &Baha'is is not increased
by the publication of this translation. When it is deemed
timely, the &Baha'i community will be advised which
additional laws are binding upon believers, and any
guidance or supplementary legislation necessary for their
application will be provided.
In general, the laws of the &Kitab-i-Aqdas are stated
succinctly. An example of this conciseness can be seen in the
fact that many are expressed only as they apply to a man,
but it is apparent from the Guardian's writings that, where
&Baha'u'llah has given a law as between a man and a woman,
it applies mutatis mutandis between a woman and a man
unless the context makes this impossible. For example, the
text of the &Kitab-i-Aqdas forbids a man to marry his father's
wife (i.e. his stepmother), and the Guardian has indicated
that likewise a woman is forbidden to marry her stepfather.
This understanding of the implications of the Law has far-reaching
effects in light of the fundamental &Baha'i principle
of the equality of the sexes, and should be borne in mind
when the sacred Text is studied. That men and women
differ from one another in certain characteristics and
functions is an inescapable fact of nature and makes possible
their complementary roles in certain areas of the life of
society; but it is significant that &Abdu'l-Baha has stated
that in this Dispensation "Equality of men and women, except
in some negligible instances, has been fully and categorically
announced."
Mention has already been made of the intimate
relationship between the &Kitab-i-Aqdas and the Holy Books
of previous Dispensations. Especially close is the relationship
to the &Bayan, the Book of Laws revealed by the &Bab. It
is elucidated in the following excerpts from letters written
on behalf of the Guardian:
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Shoghi Effendi feels that the unity of the &Baha'i
Revelation as one complete whole embracing the Faith
of the &Bab should be emphasized... The Faith of the
&Bab should not be divorced from that of &Baha'u'llah.
Though the teachings of the &Bayan have been
abrogated and superseded by the laws of the Aqdas, yet
due to the fact that the &Bab considered Himself as the
Forerunner of &Baha'u'llah, we would regard His
Dispensation together with that of &Baha'u'llah as
forming one entity, the former being introductory to
the advent of the latter.
The &Bab states that His laws are provisional and
depend upon the acceptance of the future Manifestation.
This is why in the Book of Aqdas &Baha'u'llah
sanctions some of the laws found in the &Bayan,
modifies others and sets aside many.
Just as the &Bayan had been revealed by the &Bab at
about the mid-point of His Ministry, &Baha'u'llah revealed
the &Kitab-i-Aqdas around 1873, some twenty years after He
had received, in the &Siyah-Chal of &Tihran, the intimation of
His Revelation. In one of His Tablets He indicates that even
after its revelation the Aqdas was withheld by Him for some
time before it was sent to the friends in Iran. Thereafter, as
Shoghi Effendi has related:
The formulation by &Baha'u'llah, in His &Kitab-i-Aqdas,
of the fundamental laws of His Dispensation was
followed, as His Mission drew to a close, by the
enunciation of certain precepts and principles which lie
at the very core of His Faith, by the reaffirmation of
truths He had previously proclaimed, by the elaboration
and elucidation of some of the laws He had already
laid down, by the revelation of further prophecies and
warnings, and by the establishment of subsidiary
ordinances designed to supplement the provisions
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of His Most Holy Book. These were recorded in unnumbered
Tablets, which He continued to reveal until
the last days of His earthly life...
Among such works is the Questions and Answers, a
compilation made by &Zaynu'l-Muqarrabin, the most eminent
of the transcribers of &Baha'u'llah's Writings. Consisting
of answers revealed by &Baha'u'llah to questions put to
Him by various believers, it constitutes an invaluable
appendix to the &Kitab-i-Aqdas. In 1978 the most noteworthy
of the other Tablets of this nature were published in
English as a compilation entitled Tablets of &Baha'u'llah
revealed after the &Kitab-i-Aqdas.
Some years after the revelation of the &Kitab-i-Aqdas,
&Baha'u'llah had manuscript copies sent to &Baha'is in Iran,
and in the year 1308 A.H. (1890-91 A.D.), towards the end
of His life, He arranged for the publication of the original
Arabic text of the Book in Bombay.
A word should be said about the style of language in
which the &Kitab-i-Aqdas has been rendered into English.
&Baha'u'llah enjoyed a superb mastery of Arabic, and
preferred to use it in those Tablets and other Writings
where its precision of meaning was particularly appropriate
to the exposition of basic principle. Beyond the choice of
language itself, however, the style employed is of an exalted
and emotive character, immensely compelling, particularly
to those familiar with the great literary tradition out of
which it arose. In taking up his task of translation, Shoghi
Effendi faced the challenge of finding an English style which
would not only faithfully convey the exactness of the text's
meaning, but would also evoke in the reader the spirit of
meditative reverence which is a distinguishing feature of
response to the original. The form of expression he selected,
reminiscent of the style used by the seventeenth-century
translators of the Bible, captures the elevated mode of
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&Baha'u'llah's Arabic, while remaining accessible to the
contemporary reader. His translations, moreover, are
illumined by his uniquely inspired understanding of the
purport and implications of the originals.
Although both Arabic and English are languages with
rich vocabularies and varied modes of expression, their
forms differ widely from one another. The Arabic of the
&Kitab-i-Aqdas is marked by intense concentration and
terseness of expression. It is a characteristic of this style that
if a connotation is obvious it should not be explicitly stated.
This presents a problem for a reader whose cultural,
religious and literary background is entirely different from
that of Arabic. A literal translation of a passage which is
clear in the Arabic could be obscure in English. It therefore
becomes necessary to include in the English translation of
such passages that element of the Arabic sentence which is
obviously implicit in the original. At the same time, it is
vital to avoid extrapolating this process to the point where it
would add unjustifiably to the original or limit its meaning.
Striking the right balance between beauty and clarity of
expression on the one hand, and literalness on the other, is
one of the major issues with which the translators have had
to grapple and which has caused repeated reconsideration of
the rendering of certain passages. Another major issue is the
legal implication of certain Arabic terms which have a range
of meanings different from those of similar terms in
English.
Sacred Scripture clearly requires especial care and
faithfulness in translation. This is supremely important in
the case of a Book of Laws, where it is vital that the reader
not be misled or drawn into fruitless disputation. As had
been foreseen, the translation of the Most Holy Book has
been a work of the utmost difficulty, requiring consultation
with experts in many lands. Since some one third of the
text had already been translated by Shoghi Effendi, it
was necessary to strive for three qualities in the translation
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of the remaining passages: accuracy of meaning, beauty of
English, and conformity of style with that used by Shoghi
Effendi.
We are now satisfied that the translation has reached a
point where it represents an acceptable rendering of the
original. Nevertheless, it will undoubtedly give rise to
questions and suggestions which may shed further light on
its content. We are profoundly grateful for the assiduous
and meticulous labours of the members of the Committees
whom we commissioned to prepare and review this
translation of the Aqdas and to compose the annotations.
We are confident that this first authorized English edition of
the &Kitab-i-Aqdas will enable its readers to obtain at least
an inkling of the splendour of the Mother Book of the &Baha'i
Dispensation.
Our world has entered the dark heart of an age of
fundamental change beyond anything in all of its tumultuous
history. Its peoples, of whatever race, nation, or
religion, are being challenged to subordinate all lesser
loyalties and limiting identities to their oneness as citizens
of a single planetary homeland. In &Baha'u'llah's words: "The
well-being of mankind, its peace and security, are unattainable
unless and until its unity is firmly established." May the
publication of this translation of the &Kitab-i-Aqdas lend a
fresh impulse to the realization of this universal vision,
opening vistas of a worldwide regeneration.
THE UNIVERSAL HOUSE OF JUSTICE
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A DESCRIPTION OF THE
&KITAB-I-AQDAS
BY SHOGHI EFFENDI
TAKEN FROM GOD PASSES BY, HIS HISTORY
OF THE FIRST &BAHA'I CENTURY
Unique and stupendous as was this Proclamation, it proved
to be but a prelude to a still mightier revelation of the
creative power of its Author, and to what may well rank as
the most signal act of His ministry--the promulgation of
the &Kitab-i-Aqdas. Alluded to in the &Kitab-i-Iqan, the
principal repository of that Law which the Prophet Isaiah
had anticipated, and which the writer of the Apocalypse had
described as the "new heaven" and the "new earth", as "the
Tabernacle of God", as the "Holy City", as the "Bride", the
"New Jerusalem coming down from God", this "Most Holy
Book", whose provisions must remain inviolate for no less
than a thousand years, and whose system will embrace the
entire planet, may well be regarded as the brightest
emanation of the mind of &Baha'u'llah, as the Mother Book
of His Dispensation, and the Charter of His New World
Order.
Revealed soon after &Baha'u'llah had been transferred to
the house of &Udi &Khammar (circa 1873), at a time when He
was still encompassed by the tribulations that had afflicted
Him, through the acts committed by His enemies and the
professed adherents of His Faith, this Book, this treasury
enshrining the priceless gems of His Revelation, stands out,
by virtue of the principles it inculcates, the administrative
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institutions it ordains and the function with which it invests
the appointed Successor of its Author, unique and
incomparable among the world's sacred Scriptures. For,
unlike the Old Testament and the Holy Books which
preceded it, in which the actual precepts uttered by the
Prophet Himself are non-existent; unlike the Gospels, in
which the few sayings attributed to Jesus Christ afford no
clear guidance regarding the future administration of the
affairs of His Faith; unlike even the &Qur'an which, though
explicit in the laws and ordinances formulated by the
Apostle of God, is silent on the all-important subject of the
succession, the &Kitab-i-Aqdas, revealed from first to last by
the Author of the Dispensation Himself, not only preserves
for posterity the basic laws and ordinances on which the
fabric of His future World Order must rest, but ordains, in
addition to the function of interpretation which it confers
upon His Successor, the necessary institutions through
which the integrity and unity of His Faith can alone be
safeguarded.
In this Charter of the future world civilization its
Author--at once the Judge, the Lawgiver, the Unifier and
Redeemer of mankind--announces to the kings of the earth
the promulgation of the "Most Great Law"; pronounces
them to be His vassals; proclaims Himself the "King of
Kings"; disclaims any intention of laying hands on their
kingdoms; reserves for Himself the right to "seize and possess
the hearts of men"; warns the world's ecclesiastical leaders not
to weigh the "Book of God" with such standards as are
current amongst them; and affirms that the Book itself is
the "Unerring Balance" established amongst men. In it He
formally ordains the institution of the "House of Justice",
defines its functions, fixes its revenues, and designates its
members as the "Men of Justice", the "Deputies of God", the
"Trustees of the All-Merciful"; alludes to the future Centre of
His Covenant, and invests Him with the right of
interpreting His holy Writ; anticipates by implication the
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institution of Guardianship; bears witness to the revolutionizing
effect of His World Order; enunciates the doctrine of
the "Most Great Infallibility" of the Manifestation of God;
asserts this infallibility to be the inherent and exclusive
right of the Prophet; and rules out the possibility of the
appearance of another Manifestation ere the lapse of at least
one thousand years.
In this Book He, moreover, prescribes the obligatory
prayers; designates the time and period of fasting; prohibits
congregational prayer except for the dead; fixes the Qiblih;
institutes the &Huququ'llah (Right of God); formulates the
law of inheritance; ordains the institution of the &Mashriqu'l-Adhkar;
establishes the Nineteen Day Feast, the &Baha'i
festivals and the Intercalary Days; abolishes the institution
of priesthood; prohibits slavery, asceticism, mendicancy,
monasticism, penance, the use of pulpits and the kissing of
hands; prescribes monogamy; condemns cruelty to animals,
idleness and sloth, backbiting and calumny; censures
divorce; interdicts gambling, the use of opium, wine and
other intoxicating drinks; specifies the punishments for
murder, arson, adultery and theft; stresses the importance of
marriage and lays down its essential conditions; imposes the
obligation of engaging in some trade or profession, exalting
such occupation to the rank of worship; emphasizes the
necessity of providing the means for the education of
children; and lays upon every person the duty of writing a
testament and of strict obedience to one's government.
Apart from these provisions &Baha'u'llah exhorts His
followers to consort, with amity and concord and without
discrimination, with the adherents of all religions; warns
them to guard against fanaticism, sedition, pride, dispute
and contention; inculcates upon them immaculate cleanliness,
strict truthfulness, spotless chastity, trustworthiness,
hospitality, fidelity, courtesy, forbearance, justice and
fairness; counsels them to be "even as the fingers of one hand
and the limbs of one body"; calls upon them to arise and serve
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His Cause; and assures them of His undoubted aid. He,
furthermore, dwells upon the instability of human affairs;
declares that true liberty consists in man's submission to
His commandments; cautions them not to be indulgent in
carrying out His statutes; prescribes the twin inseparable
duties of recognizing the "Dayspring of God's Revelation" and
of observing all the ordinances revealed by Him, neither of
which, He affirms, is acceptable without the other.
The significant summons issued to the Presidents of
the Republics of the American continent to seize their
opportunity in the Day of God and to champion the cause of
justice; the injunction to the members of parliaments
throughout the world, urging the adoption of a universal
script and language; His warnings to William I, the
conqueror of Napoleon III; the reproof He administers to
Francis Joseph, the Emperor of Austria; His reference to "the
lamentations of Berlin" in His apostrophe to "the banks of the
Rhine"; His condemnation of "the throne of tyranny"
established in Constantinople, and His prediction of the
extinction of its "outward splendour" and of the tribulations
destined to overtake its inhabitants; the words of cheer and
comfort He addresses to His native city, assuring her that
God had chosen her to be "the source of the joy of all
mankind"; His prophecy that "the voice of the heroes of
&Khurasan" will be raised in glorification of their Lord; His
assertion that men "endued with mighty valour" will be raised
up in &Kirman who will make mention of Him; and finally,
His magnanimous assurance to a perfidious brother who had
afflicted Him with such anguish, that an "ever-forgiving, all-bounteous"
God would forgive him his iniquities were he
only to repent--all these further enrich the contents of a
Book designated by its Author as "the source of true felicity",
as the "Unerring Balance", as the "Straight Path" and as the
"quickener of mankind".
The laws and ordinances that constitute the major
theme of this Book, &Baha'u'llah, moreover, has specifically
+P16
characterized as "the breath of life unto all created things", as
"the mightiest stronghold", as the "fruits" of His "Tree", as
"the highest means for the maintenance of order in the world and
the security of its peoples", as "the lamps of His wisdom and
loving-providence", as "the sweet-smelling savour of His garment",
and the "keys" of His "mercy" to His creatures. "This Book",
He Himself testifies, "is a heaven which We have adorned with
the stars of Our commandments and prohibitions." "Blessed the
man", He, moreover, has stated, "who will read it, and ponder
the verses sent down in it by God, the Lord of Power, the
Almighty. Say, O men! Take hold of it with the hand of
resignation... By My life! It hath been sent down in a manner
that amazeth the minds of men. Verily, it is My weightiest
testimony unto all people, and the proof of the All-Merciful unto
all who are in heaven and all who are on earth." And again:
"Blessed the palate that savoureth its sweetness, and the perceiving
eye that recognizeth that which is treasured therein, and the
understanding heart that comprehendeth its allusions and mysteries.
By God! Such is the majesty of what hath been revealed
therein, and so tremendous the revelation of its veiled allusions that
the loins of utterance shake when attempting their description."
And finally: "In such a manner hath the &Kitab-i-Aqdas been
revealed that it attracteth and embraceth all the divinely appointed
Dispensations. Blessed those who peruse it! Blessed those who
apprehend it! Blessed those who meditate upon it! Blessed those who
ponder its meaning! So vast is its range that it hath encompassed
all men ere their recognition of it. Erelong will its sovereign power,
its pervasive influence and the greatness of its might be manifested
on earth."
+P17
THE &KITAB-I-AQDAS
+P18
[THIS PAGE IS INTENTIONALLY BLANK.]
+P19
IN THE NAME OF HIM WHO
IS THE SUPREME RULER
OVER ALL THAT HATH BEEN
AND ALL THAT IS TO BE
1
The first duty prescribed by God for His servants is
the recognition of Him Who is the Dayspring of
His Revelation and the Fountain of His laws, Who
representeth the Godhead in both the Kingdom of His
Cause and the world of creation. Whoso achieveth this
duty hath attained unto all good; and whoso is deprived
thereof hath gone astray, though he be the author of
every righteous deed. It behoveth every one who
reacheth this most sublime station, this summit of
transcendent glory, to observe every ordinance of Him
Who is the Desire of the world. These twin duties are
inseparable. Neither is acceptable without the other.
Thus hath it been decreed by Him Who is the Source of
Divine inspiration.
2
They whom God hath endued with insight will
readily recognize that the precepts laid down by God
constitute the highest means for the maintenance of
order in the world and the security of its peoples. He
that turneth away from them is accounted among the
abject and foolish. We, verily, have commanded you to
refuse the dictates of your evil passions and corrupt
+P20
desires, and not to transgress the bounds which the Pen
of the Most High hath fixed, for these are the breath of
life unto all created things. The seas of Divine wisdom
and Divine utterance have risen under the breath of the
breeze of the All-Merciful. Hasten to drink your fill, O
men of understanding! They that have violated the
Covenant of God by breaking His commandments, and
have turned back on their heels, these have erred
grievously in the sight of God, the All-Possessing, the
Most High.
3
O ye peoples of the world! Know assuredly that
My commandments are the lamps of My loving
providence among My servants, and the keys of My
mercy for My creatures. Thus hath it been sent down
from the heaven of the Will of your Lord, the Lord of
Revelation. Were any man to taste the sweetness of the
words which the lips of the All-Merciful have willed to
utter, he would, though the treasures of the earth be in
his possession, renounce them one and all, that he
might vindicate the truth of even one of His
commandments, shining above the Dayspring of His
bountiful care and loving-kindness.
4
Say: From My laws the sweet-smelling savour of
My garment can be smelled, and by their aid the
standards of Victory will be planted upon the highest
peaks. The Tongue of My power hath, from the heaven
of My omnipotent glory, addressed to My creation
these words: "Observe My commandments, for the love
of My beauty." Happy is the lover that hath inhaled the
divine fragrance of his Best-Beloved from these words,
laden with the perfume of a grace which no tongue can
+P21
describe. By My life! He who hath drunk the choice
wine of fairness from the hands of My bountiful favour
will circle around My commandments that shine above
the Dayspring of My creation.
5
Think not that We have revealed unto you a mere
code of laws. Nay, rather, We have unsealed the choice
Wine with the fingers of might and power. To this
beareth witness that which the Pen of Revelation hath
revealed. Meditate upon this, O men of insight!
6
We have enjoined obligatory prayer upon you,
with nine &rak'ahs, to be offered at noon and in the
morning and the evening unto God, the Revealer of
Verses. We have relieved you of a greater number, as a
command in the Book of God. He, verily, is the
Ordainer, the Omnipotent, the Unrestrained. When ye
desire to perform this prayer, turn ye towards the Court
of My Most Holy Presence, this Hallowed Spot that
God hath made the Centre round which circle the
Concourse on High, and which He hath decreed to be
the Point of Adoration for the denizens of the Cities of
Eternity, and the Source of Command unto all that are
in heaven and on earth; and when the Sun of Truth and
Utterance shall set, turn your faces towards the Spot
that We have ordained for you. He, verily, is Almighty
and Omniscient.
7
Everything that is hath come to be through His
irresistible decree. Whenever My laws appear like the
sun in the heaven of Mine utterance, they must be
faithfully obeyed by all, though My decree be such as to
cause the heaven of every religion to be cleft asunder.
He doeth what He pleaseth. He chooseth, and none
+P22
may question His choice. Whatsoever He, the Well-Beloved,
ordaineth, the same is, verily, beloved. To
this He Who is the Lord of all creation beareth Me
witness. Whoso hath inhaled the sweet fragrance of the
All-Merciful, and recognized the Source of this
utterance, will welcome with his own eyes the shafts of
the enemy, that he may establish the truth of the laws
of God amongst men. Well is it with him that hath
turned thereunto, and apprehended the meaning of His
decisive decree.
8
We have set forth the details of obligatory prayer
in another Tablet. Blessed is he who observeth that
whereunto he hath been bidden by Him Who ruleth
over all mankind. In the Prayer for the Dead six specific
passages have been sent down by God, the Revealer of
Verses. Let one who is able to read recite that which
hath been revealed to precede these passages; and as for
him who is unable, God hath relieved him of this
requirement. He, of a truth, is the Mighty, the
Pardoner.
9
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
would that of the beaver, the squirrel, and other
animals; the prohibition of its use hath stemmed, not
from the &Qur'an, but from the misconceptions of the
divines. He, verily, is the All-Glorious, the All-Knowing.
10
We have commanded you to pray and fast from
the beginning of maturity; this is ordained by God,
your Lord and the Lord of your forefathers. He hath
+P23
exempted from this those who are weak from illness or
age, as a bounty from His Presence, and He is the
Forgiving, the Generous. God hath granted you leave
to prostrate yourselves on any surface that is clean, for
We have removed in this regard the limitation that had
been laid down in the Book; God, indeed, hath
knowledge of that whereof ye know naught. Let him
that findeth no water for ablution repeat five times the
words "In the Name of God, the Most Pure, the Most
Pure", and then proceed to his devotions. Such is the
command of the Lord of all worlds. In regions where
the days and nights grow long, let times of prayer be
gauged by clocks and other instruments that mark the
passage of the hours. He, verily, is the Expounder, the
Wise.
11
We have absolved you from the requirement of
performing the Prayer of the Signs. On the appearance
of fearful natural events call ye to mind the might and
majesty of your Lord, He Who heareth and seeth all,
and say "Dominion is God's, the Lord of the seen and
the unseen, the Lord of creation".
12
It hath been ordained that obligatory prayer is to
be performed by each of you individually. Save in the
Prayer for the Dead, the practice of congregational
prayer hath been annulled. He, of a truth, is the
Ordainer, the All-Wise.
13
God hath exempted women who are in their
courses from obligatory prayer and fasting. Let them,
instead, after performance of their ablutions, give
praise unto God, repeating ninety-five times between
the noon of one day and the next "Glorified be God, the
+P24
Lord of Splendour and Beauty". Thus hath it been
decreed in the Book, if ye be of them that comprehend.
14
When travelling, if ye should stop and rest in
some safe spot, perform ye--men and women alike--a
single prostration in place of each unsaid Obligatory
Prayer, and while prostrating say "Glorified be God,
the Lord of Might and Majesty, of Grace and Bounty".
Whoso is unable to do this, let him say only "Glorified
be God"; this shall assuredly suffice him. He is, of a
truth, the all-sufficing, the ever-abiding, the forgiving,
compassionate God. Upon completing your
prostrations, seat yourselves cross-legged--men and
women alike--and eighteen times repeat "Glorified be
God, the Lord of the kingdoms of earth and heaven".
Thus doth the Lord make plain the ways of truth and
guidance, ways that lead to one way, which is this
Straight Path. Render thanks unto God for this most
gracious favour; offer praise unto Him for this bounty
that hath encompassed the heavens and the earth; extol
Him for this mercy that hath pervaded all creation.
15
Say: God hath made My hidden love the key to the
Treasure; would that ye might perceive it! But for the
key, the Treasure would to all eternity have remained
concealed; would that ye might believe it! Say: This
is the Source of Revelation, the Dawning-place
of Splendour, Whose brightness hath illumined the
horizons of the world. Would that ye might understand!
This is, verily, that fixed Decree through which
every irrevocable decree hath been established.
16
O Pen of the Most High! Say: O people of the
world! We have enjoined upon you fasting during a
+P25
brief period, and at its close have designated for you
&Naw-Ruz as a feast. Thus hath the Day-Star of
Utterance shone forth above the horizon of the Book as
decreed by Him Who is the Lord of the beginning and
the end. Let the days in excess of the months be placed
before the month of fasting. We have ordained that
these, amid all nights and days, shall be the manifestations
of the letter &Ha, and thus they have not been
bounded by the limits of the year and its months. It
behoveth the people of &Baha, throughout these days, to
provide good cheer for themselves, their kindred and,
beyond them, the poor and needy, and with joy and
exultation to hail and glorify their Lord, to sing His
praise and magnify His Name; and when they end
--these days of giving that precede the season of
restraint--let them enter upon the Fast. Thus hath it
been ordained by Him Who is the Lord of all mankind.
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. He, verily, is
the Almighty, the Most Generous.
17
These are the ordinances of God that have been set
down in the Books and Tablets by His Most Exalted
Pen. Hold ye fast unto His statutes and commandments,
and be not of those who, following their idle
fancies and vain imaginings, have clung to the
standards fixed by their own selves, and cast behind
their backs the standards laid down by God. Abstain
from food and drink from sunrise to sundown, and
beware lest desire deprive you of this grace that is
appointed in the Book.
+P26
18
It hath been ordained that every believer in God,
the Lord of Judgement, shall, each day, having washed
his hands and then his face, seat himself and, turning
unto God, repeat "&Allah-u-Abha" ninety-five times.
Such was the decree of the Maker of the Heavens when,
with majesty and power, He established Himself upon
the thrones of His Names. Perform ye, likewise,
ablutions for the Obligatory Prayer; this is the
command of God, the Incomparable, the Unrestrained.
19
Ye have been forbidden to commit murder or
adultery, or to engage in backbiting or calumny; shun
ye, then, what hath been prohibited in the holy Books
and Tablets.
20
We have divided inheritance into seven categories:
to the children, We have allotted nine parts comprising
five hundred and forty shares; to the wife, eight parts
comprising four hundred and eighty shares; to the
father, seven parts comprising four hundred and twenty
shares; to the mother, six parts comprising three
hundred and sixty shares; to the brothers, five parts or
three hundred shares; to the sisters, four parts or two
hundred and forty shares; and to the teachers, three
parts or one hundred and eighty shares. Such was the
ordinance of My Forerunner, He Who extolleth My
Name in the night season and at the break of day.
When We heard the clamour of the children as yet
unborn, We doubled their share and decreased those of
the rest. He, of a truth, hath power to ordain
whatsoever He desireth, and He doeth as He pleaseth
by virtue of His sovereign might.
21
Should the deceased leave no offspring, their share
+P27
shall revert to the House of Justice, to be expended by
the Trustees of the All-Merciful on the orphaned and
widowed, and on whatsoever will bring benefit to the
generality of the people, that all may give thanks unto
their Lord, the All-Gracious, the Pardoner.
22
Should the deceased leave offspring, but none of
the other categories of heirs that have been specified in
the Book, they shall receive two thirds of the
inheritance and the remaining third shall revert to the
House of Justice. Such is the command which hath
been given, in majesty and glory, by Him Who is the
All-Possessing, the Most High.
23
If the deceased should leave none of the specified
heirs, but have among his relatives nephews and nieces,
whether on his brother's or his sister's side, two thirds
of the inheritance shall pass to them; or, lacking these,
to his uncles and aunts on both his father's and his
mother's side, and after them to their sons and
daughters. The remaining third of the inheritance
shall, in any case, revert to the Seat of Justice. Thus
hath it been laid down in the Book by Him Who ruleth
over all men.
24
Should the deceased be survived by none of those
whose names have been recorded by the Pen of the Most
High, his estate shall, in its entirety, revert to the
aforementioned Seat that it may be expended on that
which is prescribed by God. He, verily, is the
Ordainer, the Omnipotent.
25
We have assigned the residence and personal
clothing of the deceased to the male, not female,
+P28
offspring, nor to the other heirs. He, verily, is the
Munificent, the All-Bountiful.
26
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, as prescribed in the Book of
God. Divide ye their share amongst them with perfect
justice. Thus have the billows of the Ocean of
Utterance surged, casting forth the pearls of the laws
decreed by the Lord of all mankind.
27
If the deceased should leave children who are
under age, their share of the inheritance must be
entrusted to a reliable individual, or to a company, that
it may be invested on their behalf in trade and business
until they come of age. The trustee should be assigned
a due share of the profit that hath accrued to it from
being thus employed.
28
Division of the estate should take place only after
the &Huququ'llah hath been paid, any debts have been
settled, the expenses of the funeral and burial defrayed,
and such provision made that the deceased may be
carried to his resting-place with dignity and honour.
Thus hath it been ordained by Him Who is Lord of the
beginning and the end.
29
Say: This is that hidden knowledge which shall
never change, since its beginning is with nine, the
symbol that betokeneth the concealed and manifest,
the inviolable and unapproachably exalted Name. As
for what We have appropriated to the children, this is a
bounty conferred on them by God, that they may
render thanks unto their Lord, the Compassionate, the
+P29
Merciful. These, verily, are the Laws of God; transgress
them not at the prompting of your base and selfish
desires. Observe ye the injunctions laid upon you by
Him Who is the Dawning-place of Utterance. The
sincere among His servants will regard the precepts set
forth by God as the Water of Life to the followers of
every faith, and the Lamp of wisdom and loving
providence to all the denizens of earth and heaven.
30
The Lord hath ordained that in every city a House
of Justice be established wherein shall gather counsellors
to the number of &Baha, and should it exceed this
number it doth not matter. They should consider
themselves as entering the Court of the presence of
God, the Exalted, the Most High, and as beholding
Him Who is the Unseen. It behoveth them to be the
trusted ones of the Merciful among men and to regard
themselves as the guardians appointed of God for all
that dwell on earth. It is incumbent upon them to take
counsel together and to have regard for the interests of
the servants of God, for His sake, even as they regard
their own interests, and to choose that which is meet
and seemly. Thus hath the Lord your God commanded
you. Beware lest ye put away that which is clearly
revealed in His Tablet. Fear God, O ye that perceive.
31
O people of the world! Build ye houses of worship
throughout the lands in the name of Him Who is the
Lord of all religions. Make them as perfect as is possible
in the world of being, and adorn them with that which
befitteth them, not with images and effigies. Then,
with radiance and joy, celebrate therein the praise of
your Lord, the Most Compassionate. Verily, by His
+P30
remembrance the eye is cheered and the heart is filled
with light.
32
The Lord hath ordained that those of you who are
able shall make pilgrimage to the sacred House, and
from this He hath exempted women as a mercy on His
part. He, of a truth, is the All-Bountiful, the Most
Generous.
33
O people of &Baha! It is incumbent upon each one
of you to engage in some occupation--such as a craft, a
trade or the like. We have exalted your engagement in
such work to the rank of worship of the one true God.
Reflect, O people, on the grace and blessings of your
Lord, and yield Him thanks at eventide and dawn.
Waste not your hours in idleness and sloth, but occupy
yourselves with what will profit you and others. Thus
hath it been decreed in this Tablet from whose horizon
hath shone the day-star of wisdom and utterance. The
most despised of men in the sight of God are they who
sit and beg. Hold ye fast unto the cord of means and
place your trust in God, the Provider of all means.
34
The kissing of hands hath been forbidden in the
Book. This practice is prohibited by God, the Lord of
glory and command. To none is it permitted to seek
absolution from another soul; let repentance be between
yourselves and God. He, verily, is the Pardoner, the
Bounteous, the Gracious, the One Who absolveth the
repentant.
35
O ye servants of the Merciful One! Arise to serve
the Cause of God, in such wise that the cares and
sorrows caused by them that have disbelieved in the
Dayspring of the Signs of God may not afflict you. At
+P31
the time when the Promise was fulfilled and the
Promised One made manifest, differences have
appeared amongst the kindreds of the earth and each
people hath followed its own fancy and idle imaginings.
36
Amongst the people is he who seateth himself
amid the sandals by the door whilst coveting in his
heart the seat of honour. Say: What manner of man art
thou, O vain and heedless one, who wouldst appear as
other than thou art? And among the people is he who
layeth claim to inner knowledge, and still deeper
knowledge concealed within this knowledge. Say:
Thou speakest false! By God! What thou dost possess is
naught but husks which We have left to thee as bones
are left to dogs. By the righteousness of the one true
God! Were anyone to wash the feet of all mankind, and
were he to worship God in the forests, valleys, and
mountains, upon high hills and lofty peaks, to leave no
rock or tree, no clod of earth, but was a witness to his
worship--yet, should the fragrance of My good
pleasure not be inhaled from him, his works would
never be acceptable unto God. Thus hath it been
decreed by Him Who is the Lord of all. 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,
and hath not been remembered by God, the
Revealer of Verses. Make not your deeds as snares
wherewith to entrap the object of your aspiration, and
deprive not yourselves of this Ultimate Objective for
which have ever yearned all such as have drawn nigh
+P32
unto God. Say: The very life of all deeds is My good
pleasure, and all things depend upon Mine acceptance.
Read ye the Tablets that ye may know what hath been
purposed in the Books of God, the All-Glorious, the
Ever-Bounteous. He who attaineth to My love hath
title to a throne of gold, to sit thereon in honour over
all the world; he who is deprived thereof, though he sit
upon the dust, that dust would seek refuge with God,
the Lord of all Religions.
37
Whoso layeth claim to a Revelation direct from
God, ere the expiration of a full thousand years, such a
man is assuredly a lying impostor. We pray God that
He may graciously assist him to retract and repudiate
such claim. Should he repent, God will, no doubt,
forgive him. If, however, he persisteth in his error,
God will, assuredly, send down one who will deal
mercilessly with him. Terrible, indeed, is God in
punishing! Whosoever interpreteth this verse otherwise
than its obvious meaning is deprived of the Spirit of
God and of His mercy which encompasseth all created
things. Fear God, and follow not your idle fancies.
Nay, rather, follow the bidding of your Lord, the
Almighty, the All-Wise. Erelong shall clamorous
voices be raised in most lands. Shun them, O My
people, and follow not the iniquitous and evil-hearted.
This is that of which We gave you forewarning when
We were dwelling in &Iraq, then later while in the Land
of Mystery, and now from this Resplendent Spot.
38
Be not dismayed, O peoples of the world, when
the day-star of My beauty is set, and the heaven of My
tabernacle is concealed from your eyes. Arise to further
+P33
My Cause, and to exalt My Word amongst men. We
are with you at all times, and shall strengthen you
through the power of truth. We are truly almighty.
Whoso hath recognized Me will arise and serve Me
with such determination that the powers of earth and
heaven shall be unable to defeat his purpose.
39
The peoples of the world are fast asleep. Were they
to wake from their slumber, they would hasten with
eagerness unto God, the All-Knowing, the All-Wise.
They would cast away everything they possess, be it all
the treasures of the earth, that their Lord may
remember them to the extent of addressing to them but
one word. Such is the instruction given you by Him
Who holdeth the knowledge of things hidden, in a
Tablet which the eye of creation hath not seen, and
which is revealed to none except His own Self, the
omnipotent Protector of all worlds. So bewildered are
they in the drunkenness of their evil desires, that they
are powerless to recognize the Lord of all being, Whose
voice calleth aloud from every direction: "There is none
other God but Me, the Mighty, the All-Wise."
40
Say: Rejoice not in the things ye possess; tonight
they are yours, tomorrow others will possess them.
Thus warneth you He Who is the All-Knowing, the
All-Informed. Say: Can ye claim that what ye own is
lasting or secure? Nay! By Myself, the All-Merciful, ye
cannot, if ye be of them who judge fairly. The days of
your life flee away as a breath of wind, and all your
pomp and glory shall be folded up as were the pomp
and glory of those gone before you. Reflect, O people!
What hath become of your bygone days, your lost
+P34
centuries? Happy the days that have been consecrated
to the remembrance of God, and blessed the hours
which have been spent in praise of Him Who is the All-Wise.
By My life! Neither the pomp of the mighty, nor
the wealth of the rich, nor even the ascendancy of the
ungodly will endure. All will perish, at a word from
Him. He, verily, is the All-Powerful, the All-Compelling,
the Almighty. What advantage is there in
the earthly things which men possess? That which shall
profit them, they have utterly neglected. Erelong, they
will awake from their slumber, and find themselves
unable to obtain that which hath escaped them in the
days of their Lord, the Almighty, the All-Praised. Did
they but know it, they would renounce their all, that
their names may be mentioned before His throne.
They, verily, are accounted among the dead.
41
Amongst the people is he whose learning hath
made him proud, and who hath been debarred thereby
from recognizing My Name, the Self-Subsisting; who,
when he heareth the tread of sandals following behind
him, waxeth greater in his own esteem than Nimrod.
Say: O rejected one! Where now is his abode? By God,
it is the nethermost fire. Say: O concourse of divines!
Hear ye not the shrill voice of My Most Exalted Pen?
See ye not this Sun that shineth in refulgent splendour
above the All-Glorious Horizon? For how long will ye
worship the idols of your evil passions? Forsake your
vain imaginings, and turn yourselves unto God, your
Everlasting Lord.
42
Endowments dedicated to charity revert to God,
the Revealer of Signs. None hath the right to dispose of
+P35
them without leave from Him Who is the Dawning-place
of Revelation. After Him, this authority shall
pass to the &Aghsan, and after them to the House of
Justice--should it be established in the world by
then--that they may use these endowments for the
benefit of the Places which have been exalted in this
Cause, and for whatsoever hath been enjoined upon
them by Him Who is the God of might and power.
Otherwise, the endowments shall revert to the people
of &Baha who speak not except by His leave and judge
not save in accordance with what God hath decreed in
this Tablet--lo, they are the champions of victory
betwixt heaven and earth--that they may use them in
the manner that hath been laid down in the Book by
God, the Mighty, the Bountiful.
43
Lament not in your hours of trial, neither rejoice
therein; seek ye the Middle Way which is the
remembrance of Me in your afflictions and reflection
over that which may befall you in future. Thus
informeth you He Who is the Omniscient, He Who is
aware.
44
Shave not your heads; God hath adorned them
with hair, and in this there are signs from the Lord of
creation to those who reflect upon the requirements of
nature. He, verily, is the God of strength and wisdom.
Notwithstanding, it is not seemly to let the hair pass
beyond the limit of the ears. Thus hath it been decreed
by Him Who is the Lord of all worlds.
45
Exile and imprisonment are decreed for the thief,
and, on the third offence, place ye a mark upon his
+P36
brow so that, thus identified, he may not be accepted in
the cities of God and His countries. Beware lest,
through compassion, ye neglect to carry out the
statutes of the religion of God; do that which hath been
bidden you by Him Who is compassionate and
merciful. We school you with the rod of wisdom and
laws, like unto the father who educateth his son, and
this for naught but the protection of your own selves
and the elevation of your stations. By My life, were ye
to discover what We have desired for you in revealing
Our holy laws, ye would offer up your very souls for
this sacred, this mighty, and most exalted Faith.
46
Whoso wisheth to make use of vessels of silver and
gold is at liberty to do so. Take heed lest, when
partaking of food, ye plunge your hands into the
contents of bowls and platters. Adopt ye such usages as
are most in keeping with refinement. He, verily,
desireth to see in you the manners of the inmates of
Paradise in His mighty and most sublime Kingdom.
Hold ye fast unto refinement under all conditions, that
your eyes may be preserved from beholding what is
repugnant both to your own selves and to the dwellers
of Paradise. Should anyone depart therefrom, his deed
shall at that moment be rendered vain; yet should he
have good reason, God will excuse him. He, in truth,
is the Gracious, the Most Bountiful.
47
He Who is the Dawning-place of God's Cause
hath no partner in the Most Great Infallibility. He it is
Who, in the kingdom of creation, is the Manifestation
of "He doeth whatsoever He willeth". God hath
reserved this distinction unto His own Self, and
+P37
ordained for none a share in so sublime and transcendent
a station. This is the Decree of God, concealed ere
now within the veil of impenetrable mystery. We have
disclosed it in this Revelation, and have thereby rent
asunder the veils of such as have failed to recognize that
which the Book of God set forth and who were
numbered with the heedless.
48
Unto every father hath been enjoined the instruction
of his son and daughter in the art of reading and
writing and in all that hath been laid down in the Holy
Tablet. He that putteth away that which is commanded
unto him, the Trustees are then to take from
him that which is required for their instruction if he be
wealthy and, if not, the matter devolveth upon the
House of Justice. Verily have We made it a shelter for
the poor and needy. He that bringeth up his son or the
son of another, it is as though he hath brought up a son
of Mine; upon him rest My glory, My loving-kindness,
My mercy, that have compassed the world.
49
God hath imposed a fine on every adulterer and
adulteress, to be paid to the House of Justice: nine
&mithqals of gold, to be doubled if they should repeat
the offence. Such is the penalty which He Who is the
Lord of Names hath assigned them in this world; and in
the world to come He hath ordained for them a
humiliating torment. Should anyone be afflicted by a
sin, it behoveth him to repent thereof and return unto
his Lord. He, verily, granteth forgiveness unto
whomsoever He willeth, and none may question that
which it pleaseth Him to ordain. He is, in truth, the
Ever-Forgiving, the Almighty, the All-Praised.
+P38
50
Beware lest ye be hindered by the veils of glory
from partaking of the crystal waters of this living
Fountain. Seize ye the chalice of salvation at this
dawntide in the name of Him Who causeth the day to
break, and drink your fill in praise of Him Who is the
All-Glorious, the Incomparable.
51
We have made it lawful for you to listen to music
and singing. Take heed, however, lest listening thereto
should cause you to overstep the bounds of propriety
and dignity. Let your joy be the joy born of My Most
Great Name, a Name that bringeth rapture to the
heart, and filleth with ecstasy the minds of all who have
drawn nigh unto God. We, verily, have made music
as a ladder for your souls, a means whereby they may
be lifted up unto the realm on high; make it not,
therefore, as wings to self and passion. Truly, We are
loath to see you numbered with the foolish.
52
We have decreed that a third part of all fines shall
go to the Seat of Justice, and We admonish its men to
observe pure justice, that they may expend what is thus
accumulated for such purposes as have been enjoined
upon them by Him Who is the All-Knowing, the All-Wise.
O ye Men of Justice! Be ye, in the realm of God,
shepherds unto His sheep and guard them from the
ravening wolves that have appeared in disguise, even as
ye would guard your own sons. Thus exhorteth you the
Counsellor, the Faithful.
53
Should differences arise amongst you over any
matter, refer it to God while the Sun still shineth above
the horizon of this Heaven and, when it hath set, refer
ye to whatsoever hath been sent down by Him. This,
+P39
verily, is sufficient unto the peoples of the world. Say:
Let not your hearts be perturbed, O people, when the
glory of My Presence is withdrawn, and the ocean of
My utterance is stilled. In My presence amongst you
there is a wisdom, and in My absence there is yet
another, inscrutable to all but God, the Incomparable,
the All-Knowing. Verily, We behold you from Our
realm of glory, and shall aid whosoever will arise for the
triumph of Our Cause with the hosts of the Concourse
on high and a company of Our favoured angels.
54
O peoples of the earth! God, the Eternal Truth, is
My witness that streams of fresh and soft-flowing
waters have gushed from the rocks through the
sweetness of the words uttered by your Lord, the
Unconstrained; and still ye slumber. Cast away that
which ye possess, and, on the wings of detachment,
soar beyond all created things. Thus biddeth you the
Lord of creation, the movement of Whose Pen hath
revolutionized the soul of mankind.
55
Know ye from what heights your Lord, the All-Glorious,
is calling? Think ye that ye have recognized
the Pen wherewith your Lord, the Lord of all names,
commandeth you? Nay, by My life! Did ye but know
it, ye would renounce the world, and would hasten
with your whole hearts to the presence of the Well-Beloved.
Your spirits would be so transported by His
Word as to throw into commotion the Greater
World--how much more this small and petty one!
Thus have the showers of My bounty been poured down
from the heaven of My loving-kindness, as a token of
My grace, that ye may be of the thankful.
+P40
56
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. He is, in truth, the Ordainer, the Mighty,
the Most Exalted. We shall, if it be Our Will, set forth
these payments in their just degrees--this is a promise
on Our part, and He, verily, is the Keeper of His
pledge, the Knower of all things.
57
Verily, it is enjoined upon you to offer a feast,
once in every month, though only water be served; for
God hath purposed to bind hearts together, albeit
through both earthly and heavenly means.
58
Beware lest the desires of the flesh and of a corrupt
inclination provoke divisions among you. Be ye as the
fingers of one hand, the members of one body. Thus
counselleth you the Pen of Revelation, if ye be of them
that believe.
59
Consider the mercy of God and His gifts. He
enjoineth upon you that which shall profit you, though
He Himself can well dispense with all creatures. Your
evil doings can never harm Us, neither can your good
works profit Us. We summon you wholly for the sake
of God. To this every man of understanding and
insight will testify.
60
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.
He, verily, is the Omniscient, the All-Informed. Take
heed, however, that ye hunt not to excess. Tread ye the
path of justice and equity in all things. Thus biddeth
+P41
you He Who is the Dawning-place of Revelation,
would that ye might comprehend.
61
God hath bidden you to show forth kindliness
towards My kindred, but He hath granted them no
right to the property of others. He, verily, is self-sufficient,
above any need of His creatures.
62
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. Take
ye hold of the precepts of God with all your strength
and power, and abandon the ways of the ignorant.
Should ye condemn the arsonist and the murderer to
life imprisonment, it would be permissible according
to the provisions of the Book. He, verily, hath power to
ordain whatsoever He pleaseth.
63
God hath prescribed matrimony unto you. 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. And he who would take into his
service a maid may do so with propriety. Such is the
ordinance which, in truth and justice, hath been
recorded by the Pen of Revelation. Enter into wedlock,
O people, that ye may bring forth one who will make
mention of Me amid My servants. This is My bidding
unto you; hold fast to it as an assistance to yourselves.
64
O people of the world! Follow not the promptings
of the self, for it summoneth insistently to wickedness
and lust; follow, rather, Him Who is the Possessor of all
created things, Who biddeth you to show forth piety,
and manifest the fear of God. He, verily, is independent
+P42
of all His creatures. Take heed not to stir up
mischief in the land after it hath been set in order.
Whoso acteth in this way is not of Us, and We are quit
of him. Such is the command which hath, through the
power of truth, been made manifest from the heaven of
Revelation.
65
It hath been laid down in the &Bayan that marriage
is dependent upon the consent of both parties. Desiring
to establish love, unity and harmony amidst Our
servants, We have conditioned it, once the couple's
wish is known, upon the permission of their parents,
lest enmity and rancour should arise amongst them.
And in this We have yet other purposes. Thus hath
Our commandment been ordained.
66
No marriage may be contracted without payment
of a dowry, which hath been fixed for city-dwellers at
nineteen &mithqals of pure gold, and for village-dwellers
at the same amount in silver. Whoso wisheth to
increase this sum, it is forbidden him to exceed the
limit of ninety-five &mithqals. Thus hath the command
been writ in majesty and power. If he content himself,
however, with a payment of the lowest level, it shall be
better for him according to the Book. God, verily, enricheth
whomsoever He willeth through both heavenly
and earthly means, and He, in truth, hath power over
all things.
67
It hath been decreed by God that, should any one
of His servants intend to travel, he must fix for his wife
a time when he will return home. If he return by the
promised time, he will have obeyed the bidding of his
Lord and shall be numbered by the Pen of His behest
+P43
among the righteous; otherwise, if there be good reason
for delay, he must inform his wife and make the utmost
endeavour to return to her. Should neither of these
eventualities occur, it behoveth her to wait for a period
of nine months, after which there is no impediment to
her taking another husband; but should she wait
longer, God, verily, loveth those women and men who
show forth patience. Obey ye My commandments, and
follow not the ungodly, they who have been reckoned
as sinners in God's Holy Tablet. If, during the period
of her waiting, word should reach her from her
husband, she should choose the course that is praiseworthy.
He, of a truth, desireth that His servants and
His handmaids should be at peace with one another;
take heed lest ye do aught that may provoke
intransigence amongst you. Thus hath the decree been
fixed and the promise come to pass. If, however, news
should reach her of her husband's death or murder, and be
confirmed by general report, or by the testimony of two
just witnesses, it behoveth her to remain single; then,
upon completion of the fixed number of months, she is
free to adopt the course of her choosing. Such is the
bidding of Him Who is mighty and powerful in His
command.
68
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,
that perchance the fragrance of affection may be
renewed between them. If, upon the completion of this
period, their love hath not returned, it is permissible
for divorce to take place. God's wisdom, verily, hath
+P44
encompassed all things. The Lord hath prohibited, in a
Tablet inscribed by the Pen of His command, the
practice to which ye formerly had recourse when thrice
ye had divorced a woman. This He hath done as a
favour on His part, that ye may be accounted among
the thankful. 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. Should she have
wed again, then, by this other union, the separation is
confirmed and the matter is concluded unless, clearly,
her circumstances change. Thus hath the decree been
inscribed with majesty in this glorious Tablet by Him
Who is the Dawning-place of Beauty.
69
If the wife accompany her husband on a journey,
and differences arise between them on the way, he is
required to provide her with her expenses for one whole
year, and either to return her whence she came or to
entrust her, together with the necessaries for her
journey, to a dependable person who is to escort her
home. Thy Lord, verily, ordaineth as He pleaseth, by
virtue of a sovereignty that overshadoweth the peoples
of the earth.
70
Should a woman be divorced in consequence of a
proven act of infidelity, she shall receive no maintenance
during her period of waiting. Thus hath the day-star
of Our commandment shone forth resplendent
from the firmament of justice. Truly, the Lord loveth
union and harmony and abhorreth separation and
divorce. Live ye one with another, O people, in
radiance and joy. By My life! All that are on earth shall
+P45
pass away, while good deeds alone shall endure; to the
truth of My words God doth Himself bear witness.
Compose your differences, O My servants; then heed ye
the admonition of Our Pen of Glory and follow not the
arrogant and wayward.
71
Take heed lest the world beguile you as it beguiled
the people who went before you! Observe ye the
statutes and precepts of your Lord, and walk ye in this
Way which hath been laid out before you in
righteousness and truth. They who eschew iniquity and
error, who adhere to virtue, are, in the sight of the one
true God, among the choicest of His creatures; their
names are extolled by the Concourse of the realms
above, and by those who dwell in this Tabernacle
which hath been raised in the name of God.
72
It is forbidden you to trade in slaves, be they men
or women. It is not for him who is himself a servant to
buy another of God's servants, and this hath been
prohibited in His Holy Tablet. Thus, by His mercy,
hath the commandment been recorded by the Pen of
justice. Let no man exalt himself above another; all are
but bondslaves before the Lord, and all exemplify the
truth that there is none other God but Him. He,
verily, is the All-Wise, Whose wisdom encompasseth
all things.
73
Adorn yourselves with the raiment of goodly
deeds. He whose deeds attain unto God's good pleasure
is assuredly of the people of &Baha and is remembered
before His throne. Assist ye the Lord of all creation
with works of righteousness, and also through wisdom
and utterance. Thus, indeed, have ye been commanded
+P46
in most of the Tablets by Him Who is the All-Merciful.
He, truly, is cognizant of what I say. Let
none contend with another, and let no soul slay
another; this, verily, is that which was forbidden you in
a Book that hath lain concealed within the Tabernacle
of glory. What! Would ye kill him whom God hath
quickened, whom He hath endowed with spirit
through a breath from Him? Grievous then would be
your trespass before His throne! Fear God, and lift not
the hand of injustice and oppression to destroy what He
hath Himself raised up; nay, walk ye in the way of
God, the True One. No sooner did the hosts of true
knowledge appear, bearing the standards of Divine
utterance, than the tribes of the religions were put to
flight, save only those who willed to drink from the
stream of everlasting life in a Paradise created by the
breath of the All-Glorious.
74
God hath decreed, in token of His mercy unto His
creatures, that semen is not unclean. Yield thanks unto
Him with joy and radiance, and follow not such as are
remote from the Dawning-place of His nearness. Arise
ye, under all conditions, to render service to the Cause,
for God will assuredly assist you through the power of
His sovereignty which overshadoweth the worlds.
Cleave ye unto the cord of refinement with such
tenacity as to allow no trace of dirt to be seen upon your
garments. Such is the injunction of One Who is
sanctified above all refinement. Whoso falleth short of
this standard with good reason shall incur no blame.
God, verily, is the Forgiving, the Merciful. Wash ye
every soiled thing with water that hath undergone no
+P47
alteration in any one of the three respects; take heed not
to use water that hath been altered through exposure to
the air or to some other agent. Be ye the very essence of
cleanliness amongst mankind. This, truly, is what your
Lord, the Incomparable, the All-Wise, desireth for
you.
75
God hath, likewise, as a bounty from His
presence, abolished the concept of "uncleanness",
whereby divers things and peoples have been held to be
impure. He, of a certainty, is the Ever-Forgiving, the
Most Generous. Verily, all created things were
immersed in the sea of purification when, on that first
day of &Ridvan, We shed upon the whole of creation the
splendours of Our most excellent Names and Our most
exalted Attributes. This, verily, is a token of My loving
providence, which hath encompassed all the worlds.
Consort ye then with the followers of all religions, and
proclaim ye the Cause of your Lord, the Most
Compassionate; this is the very crown of deeds, if ye be
of them who understand.
76
God hath enjoined upon you to observe the utmost
cleanliness, to the extent of washing what is soiled
with dust, let alone with hardened dirt and similar
defilement. Fear Him, and be of those who are pure.
Should the garb of anyone be visibly sullied, his prayers
shall not ascend to God, and the celestial Concourse
will turn away from him. Make use of rose-water, and
of pure perfume; this, indeed, is that which God hath
loved from the beginning that hath no beginning, in
order that there may be diffused from you what your
Lord, the Incomparable, the All-Wise, desireth.
+P48
77
God hath relieved you of the ordinance laid down
in the &Bayan concerning the destruction of books. We
have permitted you to read such sciences as are
profitable unto you, not such as end in idle disputation;
better is this for you, if ye be of them that comprehend.
78
O kings of the earth! He Who is the sovereign
Lord of all is come. The Kingdom is God's, the
omnipotent Protector, the Self-Subsisting. Worship
none but God, and, with radiant hearts, lift up your
faces unto your Lord, the Lord of all names. This is a
Revelation to which whatever ye possess can never be
compared, could ye but know it.
79
We see you rejoicing in that which ye have
amassed for others and shutting out yourselves from the
worlds which naught except My guarded Tablet can
reckon. The treasures ye have laid up have drawn you
far away from your ultimate objective. This ill
beseemeth you, could ye but understand it. Wash from
your hearts all earthly defilements, and hasten to enter
the Kingdom of your Lord, the Creator of earth and
heaven, Who caused the world to tremble and all its
peoples to wail, except them that have renounced all
things and clung to that which the Hidden Tablet hath
ordained.
80
This is the Day in which He Who held converse
with God hath attained the light of the Ancient of
Days, and quaffed the pure waters of reunion from this
Cup that hath caused the seas to swell. Say: By the one
true God! Sinai is circling round the Dayspring of
Revelation, while from the heights of the Kingdom the
Voice of the Spirit of God is heard proclaiming: "Bestir
+P49
yourselves, ye proud ones of the earth, and hasten ye
unto Him." Carmel hath, in this Day, hastened in
longing adoration to attain His court, whilst from the
heart of Zion there cometh the cry: "The promise is
fulfilled. That which had been announced in the holy
Writ of God, the Most Exalted, the Almighty, the
Best-Beloved, is made manifest."
81
O kings of the earth! The Most Great Law hath
been revealed in this Spot, this scene of transcendent
splendour. Every hidden thing hath been brought to
light by virtue of the Will of the Supreme Ordainer,
He Who hath ushered in the Last Hour, through
Whom the Moon hath been cleft, and every irrevocable
decree expounded.
82
Ye are but vassals, O kings of the earth! He Who
is the King of Kings hath appeared, arrayed in His
most wondrous glory, and is summoning you unto
Himself, the Help in Peril, the Self-Subsisting. Take
heed lest pride deter you from recognizing the Source of
Revelation, lest the things of this world shut you out as
by a veil from Him Who is the Creator of heaven.
Arise, and serve Him Who is the Desire of all nations,
Who hath created you through a word from Him, and
ordained you to be, for all time, the emblems of His
sovereignty.
83
By the righteousness of God! It is not Our wish to
lay hands on your kingdoms. Our mission is to seize
and possess the hearts of men. Upon them the eyes of
&Baha are fastened. To this testifieth the Kingdom of
Names, could ye but comprehend it. Whoso followeth
his Lord will renounce the world and all that is therein;
+P50
how much greater, then, must be the detachment of
Him Who holdeth so august a station! Forsake your
palaces, and haste ye to gain admittance into His
Kingdom. This, indeed, will profit you both in this
world and in the next. To this testifieth the Lord of the
realm on high, did ye but know it.
84
How great the blessedness that awaiteth the king
who will arise to aid My Cause in My kingdom, who
will detach himself from all else but Me! Such a king
is numbered with the companions of the Crimson
Ark--the Ark which God hath prepared for the people
of &Baha. All must glorify his name, must reverence his
station, and aid him to unlock the cities with the keys
of My Name, the omnipotent Protector of all that
inhabit the visible and invisible kingdoms. Such a king
is the very eye of mankind, the luminous ornament on
the brow of creation, the fountainhead of blessings
unto the whole world. Offer up, O people of &Baha,
your substance, nay your very lives, for his assistance.
85
O Emperor of Austria! He Who is the Dayspring
of God's Light dwelt in the prison of &Akka at the time
when thou didst set forth to visit the &Aqsa Mosque.
Thou passed Him by, and inquired not about Him by
Whom every house is exalted and every lofty gate
unlocked. We, verily, made it a place whereunto the
world should turn, that they might remember Me, and
yet thou hast rejected Him Who is the Object of this
remembrance, when He appeared with the Kingdom of
God, thy Lord and the Lord of the worlds. We have
been with thee at all times, and found thee clinging
unto the Branch and heedless of the Root. Thy Lord,
+P51
verily, is a witness unto what I say. We grieved to see
thee circle round Our Name, whilst unaware of Us,
though We were before thy face. Open thine eyes, that
thou mayest behold this glorious Vision, and recognize
Him Whom thou invokest in the daytime and in the
night season, and gaze on the Light that shineth above
this luminous Horizon.
86
Say: O King of Berlin! Give ear unto the Voice
calling from this manifest Temple: "Verily, there is
none other God but Me, the Everlasting, the Peerless,
the Ancient of Days." Take heed lest pride debar thee
from recognizing the Dayspring of Divine Revelation,
lest earthly desires shut thee out, as by a veil, from the
Lord of the Throne above and of the earth below. Thus
counselleth thee the Pen of the Most High. He, verily,
is the Most Gracious, the All-Bountiful. Do thou
remember the one+F1 whose power transcended thy
power, and whose station excelled thy station. Where
is he? Whither are gone the things he possessed? Take
warning, and be not of them that are fast asleep. He it
was who cast the Tablet of God behind him when We
made known unto him what the hosts of tyranny had
caused Us to suffer. Wherefore, disgrace assailed him
from all sides, and he went down to dust in great loss.
Think deeply, O King, concerning him, and concerning
them who, like unto thee, have conquered cities
and ruled over men. The All-Merciful brought them
down from their palaces to their graves. Be warned, be
of them who reflect.
+F1 Napoleon III
+P52
87
We have asked nothing from you. For the sake of
God We, verily, exhort you, and will be patient as We
have been patient in that which hath befallen Us at
your hands, O concourse of kings!
88
Hearken ye, O Rulers of America and the
Presidents of the Republics therein, unto that which
the Dove is warbling on the Branch of Eternity: "There
is none other God but Me, the Ever-Abiding, the
Forgiving, the All-Bountiful." Adorn ye the temple of
dominion with the ornament of justice and of the fear
of God, and its head with the crown of the
remembrance of your Lord, the Creator of the heavens.
Thus counselleth you He Who is the Dayspring of
Names, as bidden by Him Who is the All-Knowing,
the All-Wise. The Promised One hath appeared in this
glorified Station, whereat all beings, both seen and
unseen, have rejoiced. Take ye advantage of the Day of
God. Verily, to meet Him is better for you than all that
whereon the sun shineth, could ye but know it. O
concourse of rulers! Give ear unto that which hath been
raised from the Dayspring of Grandeur: "Verily, there
is none other God but Me, the Lord of Utterance, the
All-Knowing." Bind ye the broken with the hands of
justice, and crush the oppressor who flourisheth with
the rod of the commandments of your Lord, the
Ordainer, the All-Wise.
89
O people of Constantinople! Lo, from your midst
We hear the baleful hooting of the owl. Hath the
drunkenness of passion laid hold upon you, or is it that
ye are sunk in heedlessness? O Spot that art situate on
the shores of the two seas! The throne of tyranny hath,
+P53
verily, been established upon thee, and the flame of
hatred hath been kindled within thy bosom, in such
wise that the Concourse on high and they who circle
around the Exalted Throne have wailed and lamented.
We behold in thee the foolish ruling over the wise, and
darkness vaunting itself against the light. Thou art
indeed filled with manifest pride. Hath thine outward
splendour made thee vainglorious? By Him Who is the
Lord of mankind! It shall soon perish, and thy
daughters and thy widows and all the kindreds that
dwell within thee shall lament. Thus informeth thee
the All-Knowing, the All-Wise.
90
O banks of the Rhine! We have seen you covered
with gore, inasmuch as the swords of retribution were
drawn against you; and you shall have another turn.
And We hear the lamentations of Berlin, though she be
today in conspicuous glory.
91
Let nothing grieve thee, O Land of &Ta,+F1 for God
hath chosen thee to be the source of the joy of all
mankind. He shall, if it be His Will, bless thy throne
with one who will rule with justice, who will gather
together the flock of God which the wolves have
scattered. Such a ruler will, with joy and gladness, turn
his face towards, and extend his favours unto, the
people of &Baha. He indeed is accounted in the sight of
God as a jewel among men. Upon him rest forever the
glory of God and the glory of all that dwell in the
kingdom of His revelation.
92
Rejoice with great joy, for God hath made thee
+F1 &Tihran
+P54
"the Dayspring of His light", inasmuch as within thee
was born the Manifestation of His Glory. Be thou glad
for this name that hath been conferred upon thee--a
name through which the Day-Star of grace hath shed its
splendour, through which both earth and heaven have
been illumined.
93
Erelong will the state of affairs within thee be
changed, and the reins of power fall into the hands of
the people. Verily, thy Lord is the All-Knowing. His
authority embraceth all things. Rest thou assured in
the gracious favour of thy Lord. The eye of His loving-kindness
shall everlastingly be directed towards thee.
The day is approaching when thy agitation will have
been transmuted into peace and quiet calm. Thus hath
it been decreed in the wondrous Book.
94
O Land of &Kha!+F1 We hear from thee the voice of
heroes, raised in glorification of thy Lord, the All-Possessing,
the Most Exalted. Blessed the day on which
the banners of the divine Names shall be upraised in
the kingdom of creation in My Name, the All-Glorious.
On that day the faithful shall rejoice in the
victory of God, and the disbelievers shall lament.
95
None must contend with those who wield
authority over the people; leave unto them that which
is theirs, and direct your attention to men's hearts.
96
O Most Mighty Ocean! Sprinkle upon the nations
that with which Thou hast been charged by Him Who
is the Sovereign of Eternity, and adorn the temples of
all the dwellers of the earth with the vesture of His laws
+F1 &Khurasan
+P55
through which all hearts will rejoice and all eyes be
brightened.
97
Should anyone acquire one hundred &mithqals of
gold, nineteen &mithqals thereof are God's and to be
rendered unto Him, the Fashioner of earth and heaven.
Take heed, O people, lest ye deprive yourselves of so
great a bounty. This We have commanded you, though
We are well able to dispense with you and with all who
are in the heavens and on earth; in it there are benefits
and wisdoms beyond the ken of anyone but God, the
Omniscient, the All-Informed. Say: By this means He
hath desired to purify what ye possess and to enable you
to draw nigh unto such stations as none can comprehend
save those whom God hath willed. He, in truth,
is the Beneficent, the Gracious, the Bountiful. O
people! Deal not faithlessly with the Right of God,
nor, without His leave, make free with its disposal.
Thus hath His commandment been established in the
holy Tablets, and in this exalted Book. He who dealeth
faithlessly with God shall in justice meet with
faithlessness himself; he, however, who acteth in
accordance with God's bidding shall receive a blessing
from the heaven of the bounty of his Lord, the
Gracious, the Bestower, the Generous, the Ancient of
Days. He, verily, hath willed for you that which is yet
beyond your knowledge, but which shall be known to
you when, after this fleeting life, your souls soar
heavenwards and the trappings of your earthly joys are
folded up. Thus admonisheth you He in Whose
possession is the Guarded Tablet.
98
Various petitions have come before Our throne
+P56
from the believers, concerning laws from God, the Lord
of the seen and the unseen, the Lord of all worlds. 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.
Similar requests had been made of Us over several
previous years but We had, in Our wisdom, withheld
Our Pen until, in recent days, letters arrived from a
number of the friends, and We have therefore
responded, through the power of truth, with that
which shall quicken the hearts of men.
99
Say: O leaders of religion! Weigh not the Book of
God with such standards and sciences as are current
amongst you, for the Book itself is the unerring
Balance established amongst men. In this most perfect
Balance whatsoever the peoples and kindreds of the
earth possess must be weighed, while the measure of its
weight should be tested according to its own standard,
did ye but know it.
100
The eye of My loving-kindness weepeth sore over
you, inasmuch as ye have failed to recognize the One
upon Whom ye have been calling in the daytime and in
the night season, at even and at morn. Advance, O
people, with snow-white faces and radiant hearts, unto
the blest and crimson Spot, wherein the &Sadratu'l-Muntaha
is calling: "Verily, there is none other God
beside Me, the Omnipotent Protector, the Self-Subsisting!"
101
O ye leaders of religion! Who is the man amongst
you that can rival Me in vision or insight? Where is he
to be found that dareth to claim to be My equal in
+P57
utterance or wisdom? No, by My Lord, the All-Merciful!
All on the earth shall pass away; and this is
the face of your Lord, the Almighty, the Well-Beloved.
102
We have decreed, O people, that the highest and
last end of all learning be the recognition of Him Who
is the Object of all knowledge; and yet, behold how ye
have allowed your learning to shut you out, as by a veil,
from Him Who is the Dayspring of this Light, through
Whom every hidden thing hath been revealed. Could
ye but discover the source whence the splendour of this
utterance is diffused, ye would cast away the peoples of
the world and all that they possess, and would draw
nigh unto this most blessed Seat of glory.
103
Say: This, verily, is the heaven in which the
Mother Book is treasured, could ye but comprehend it.
He it is Who hath caused the Rock to shout, and the
Burning Bush to lift up its voice, upon the Mount
rising above the Holy Land, and proclaim: "The
Kingdom is God's, the sovereign Lord of all, the All-Powerful,
the Loving!"
104
We have not entered any school, nor read any of
your dissertations. Incline your ears to the words of this
unlettered One, wherewith He summoneth you unto
God, the Ever-Abiding. Better is this for you than all
the treasures of the earth, could ye but comprehend it.
105
Whoso interpreteth what hath been sent down
from the heaven of Revelation, and altereth its evident
meaning, he, verily, is of them that have perverted the
Sublime Word of God, and is of the lost ones in the
Lucid Book.
106
It hath been enjoined upon you to pare your nails,
+P58
to bathe yourselves each week in water that covereth
your bodies, and to clean yourselves with whatsoever ye
have formerly employed. Take heed lest through
negligence ye fail to observe that which hath been
prescribed unto you by Him Who is the Incomparable,
the Gracious. Immerse yourselves in clean water; it is
not permissible to bathe yourselves in water that hath
already been used. See that ye approach not the public
pools of Persian baths; whoso maketh his way toward
such baths will smell their fetid odour ere he entereth
therein. Shun them, O people, and be not of those who
ignominiously accept such vileness. In truth, they are
as sinks of foulness and contamination, if ye be of them
that apprehend. Avoid ye likewise the malodorous
pools in the courtyards of Persian homes, and be ye of
the pure and sanctified. Truly, We desire to behold you
as manifestations of paradise on earth, that there may
be diffused from you such fragrance as shall rejoice the
hearts of the favoured of God. If the bather, instead of
entering the water, wash himself by pouring it upon
his body, it shall be better for him and shall absolve
him of the need for bodily immersion. The Lord,
verily, hath willed, as a bounty from His presence, to
make life easier for you that ye may be of those who are
truly thankful.
107
It is forbidden you to wed your fathers' wives. We
shrink, for very shame, from treating of the subject of
boys. Fear ye the Merciful, O peoples of the world!
Commit not that which is forbidden you in Our Holy
Tablet, and be not of those who rove distractedly in the
wilderness of their desires.
+P59
108
To none is it permitted to mutter sacred verses
before the public gaze as he walketh in the street or
marketplace; nay rather, if he wish to magnify the
Lord, it behoveth him to do so in such places as have
been erected for this purpose, or in his own home. This
is more in keeping with sincerity and godliness. Thus
hath the sun of Our commandment shone forth above
the horizon of Our utterance. Blessed, then, be those
who do Our bidding.
109
Unto everyone hath been enjoined the writing of a
will. The testator should head this document with the
adornment of the Most Great Name, bear witness
therein unto the oneness of God in the Dayspring of
His Revelation, and make mention, as he may wish, of
that which is praiseworthy, so that it may be a
testimony for him in the kingdoms of Revelation and
Creation and a treasure with his Lord, the Supreme
Protector, the Faithful.
110
All Feasts have attained their consummation in
the two Most Great Festivals, and in the two other
Festivals that fall on the twin days--the first of the
Most Great Festivals being those days whereon the All-Merciful
shed upon the whole of creation the effulgent
glory of His most excellent Names and His most
exalted Attributes, and the second being that day on
which We raised up the One Who announced unto
mankind the glad tidings of this Name, through which
the dead have been resurrected and all who are in the
heavens and on earth have been gathered together.
Thus hath it been decreed by Him Who is the
Ordainer, the Omniscient.
+P60
111
Happy the one who entereth upon the first day of
the month of &Baha, the day which God hath
consecrated to this Great Name. And blessed be he who
evidenceth on this day the bounties that God hath
bestowed upon him; he, verily, is of those who show
forth thanks to God through actions betokening the
Lord's munificence which hath encompassed all the
worlds. Say: This day, verily, is the crown of all the
months and the source thereof, the day on which the
breath of life is wafted over all created things. Great is
the blessedness of him who greeteth it with radiance
and joy. We testify that he is, in truth, among those
who are blissful.
112
Say: The Most Great Festival is, indeed, the King
of Festivals. Call ye to mind, O people, the bounty
which God hath conferred upon you. Ye were sunk in
slumber, and lo! He aroused you by the reviving
breezes of His Revelation, and made known unto you
His manifest and undeviating Path.
113
Resort ye, in times of sickness, to competent
physicians; We have not set aside the use of material
means, rather have We confirmed it through this Pen,
which God hath made to be the Dawning-place of His
shining and glorious Cause.
114
God had formerly laid upon each one of the
believers the duty of offering before Our throne
priceless gifts from among his possessions. Now, in
token of Our gracious favour, We have absolved them
of this obligation. He, of a truth, is the Most
Generous, the All-Bountiful.
+P61
115
Blessed is he who, at the hour of dawn, centring
his thoughts on God, occupied with His remembrance,
and supplicating His forgiveness, directeth his steps to
the &Mashriqu'l-Adhkar and, entering therein, seateth
himself in silence to listen to the verses of God, the
Sovereign, the Mighty, the All-Praised. Say: The
&Mashriqu'l-Adhkar is each and every building which
hath been erected in cities and villages for the
celebration of My praise. Such is the name by which it
hath been designated before the throne of glory, were
ye of those who understand.
116
They who recite the verses of the All-Merciful in
the most melodious of tones will perceive in them that
with which the sovereignty of earth and heaven can
never be compared. From them they will inhale the
divine fragrance of My worlds--worlds which today
none can discern save those who have been endowed
with vision through this sublime, this beauteous
Revelation. Say: These verses draw hearts that are pure
unto those spiritual worlds that can neither be
expressed in words nor intimated by allusion. Blessed
be those who hearken.
117
Assist ye, O My people, My chosen servants who
have arisen to make mention of Me among My creatures
and to exalt My Word throughout My realm. These,
truly, are the stars of the heaven of My loving
providence and the lamps of My guidance unto all
mankind. But he whose words conflict with that which
hath been sent down in My Holy Tablets is not of Me.
Beware lest ye follow any impious pretender. These
Tablets are embellished with the seal of Him Who
+P62
causeth the dawn to appear, Who lifteth up His voice
between the heavens and the earth. Lay hold on this
Sure Handle and on the Cord of My mighty and
unassailable Cause.
118
The Lord hath granted leave to whosoever desireth
it that he be instructed in the divers tongues of the
world that he may deliver the Message of the Cause of
God throughout the East and throughout the West,
that he make mention of Him amidst the kindreds and
peoples of the world in such wise that hearts may revive
and the mouldering bone be quickened.
119
It is inadmissible that man, who hath been
endowed with reason, should consume that which
stealeth it away. Nay, rather it behoveth him to
comport himself in a manner worthy of the human
station, and not in accordance with the misdeeds of
every heedless and wavering soul.
120
Adorn your heads with the garlands of trustworthiness
and fidelity, your hearts with the attire of
the fear of God, your tongues with absolute truthfulness,
your bodies with the vesture of courtesy. These
are in truth seemly adornings unto the temple of man,
if ye be of them that reflect. Cling, O ye people of
&Baha, to the cord of servitude unto God, the True One,
for thereby your stations shall be made manifest, your
names written and preserved, your ranks raised and
your memory exalted in the Preserved Tablet. Beware
lest the dwellers on earth hinder you from this glorious
and exalted station. Thus have We exhorted you in
most of Our Epistles and now in this, Our Holy
Tablet, above which hath beamed the Day-Star of the
+P63
Laws of the Lord, your God, the Powerful, the All-Wise.
121
When the ocean of My presence hath ebbed and
the Book of My Revelation is ended, turn your faces
toward Him Whom God hath purposed, Who hath
branched from this Ancient Root.
122
Consider the pettiness of men's minds. They ask
for that which injureth them, and cast away the thing
that profiteth them. They are, indeed, of those that are
far astray. We find some men desiring liberty, and
priding themselves therein. Such men are in the depths
of ignorance.
123
Liberty must, in the end, lead to sedition, whose
flames none can quench. Thus warneth you He Who is
the Reckoner, the All-Knowing. Know ye that the
embodiment of liberty and its symbol is the animal.
That which beseemeth man is submission unto such
restraints as will protect him from his own ignorance,
and guard him against the harm of the mischief-maker.
Liberty causeth man to overstep the bounds of
propriety, and to infringe on the dignity of his station.
It debaseth him to the level of extreme depravity and
wickedness.
124
Regard men as a flock of sheep that need a
shepherd for their protection. This, verily, is the truth,
the certain truth. We approve of liberty in certain
circumstances, and refuse to sanction it in others. We,
verily, are the All-Knowing.
125
Say: True liberty consisteth in man's submission
unto My commandments, little as ye know it. Were
men to observe that which We have sent down unto
+P64
them from the Heaven of Revelation, they would, of a
certainty, attain unto perfect liberty. Happy is the man
that hath apprehended the Purpose of God in whatever
He hath revealed from the Heaven of His Will that
pervadeth all created things. Say: The liberty that
profiteth you is to be found nowhere except in complete
servitude unto God, the Eternal Truth. Whoso hath
tasted of its sweetness will refuse to barter it for all the
dominion of earth and heaven.
126
In the &Bayan it had been forbidden you to ask Us
questions. The Lord hath now relieved you of this
prohibition, that ye may be free to ask what you need
to ask, but not such idle questions as those on which
the men of former times were wont to dwell. Fear God,
and be ye of the righteous! Ask ye that which shall be of
profit to you in the Cause of God and His dominion, for
the portals of His tender compassion have been opened
before all who dwell in heaven and on earth.
127
The number of months in a year, appointed in the
Book of God, is nineteen. Of these the first hath been
adorned with this Name which overshadoweth the
whole of creation.
128
The Lord hath decreed that the dead should be
interred in coffins made of crystal, of hard, resistant
stone, or of wood that is both fine and durable, and that
graven rings should be placed upon their fingers. He,
verily, is the Supreme Ordainer, the One apprised of
all.
129
The inscription on these rings should read, for
men: "Unto God belongeth all that is in the heavens
and on the earth and whatsoever is between them, and
+P65
He, in truth, hath knowledge of all things"; and for
women: "Unto God belongeth the dominion of the
heavens and the earth and whatsoever is between them,
and He, in truth, is potent over all things". These are
the verses that were revealed aforetime, but lo, the
Point of the &Bayan now calleth out, exclaiming, "O
Best-Beloved of the worlds! Reveal Thou in their stead
such words as will waft the fragrance of Thy gracious
favours over all mankind. We have announced unto
everyone that one single word from Thee excelleth all
that hath been sent down in the &Bayan. Thou, indeed,
hast power to do what pleaseth Thee. Deprive not Thy
servants of the overflowing bounties of the ocean of Thy
mercy! Thou, in truth, art He Whose grace is infinite."
Behold, We have hearkened to His call, and now fulfil
His wish. He, verily, is the Best-Beloved, the
Answerer of prayers. If the following verse, which hath
at this moment been sent down by God, be engraved
upon the burial-rings of both men and women, it shall
be better for them; We, of a certainty, are the Supreme
Ordainer: "I came forth from God, and return unto
Him, detached from all save Him, holding fast to His
Name, the Merciful, the Compassionate." Thus doth
the Lord single out whomsoever He desireth for a
bounty from His presence. He is, in very truth, the
God of might and power.
130
The Lord hath decreed, moreover, that the
deceased should be enfolded in five sheets of silk or
cotton. For those whose means are limited a single
sheet of either fabric will suffice. Thus hath it been
ordained by Him Who is the All-Knowing, the All-Informed.
+P66
It is forbidden you to transport the body of
the deceased a greater distance than one hour's journey
from the city; rather should it be interred, with
radiance and serenity, in a nearby place.
131
God hath removed the restrictions on travel that
had been imposed in the &Bayan. He, verily, is the
Unconstrained; He doeth as He pleaseth and ordaineth
whatsoever He willeth.
132
O peoples of the world! Give ear unto the call of
Him Who is the Lord of Names, Who proclaimeth
unto you from His habitation in the Most Great Prison:
"Verily, no God is there but Me, the Powerful, the
Mighty, the All-Subduing, the Most Exalted, the
Omniscient, the All-Wise." In truth, there is no God
but Him, the Omnipotent Ruler of the worlds. Were it
His Will, He would, through but a single word
proceeding from His presence, lay hold on all
mankind. Beware lest ye hesitate in your acceptance of
this Cause--a Cause before which the Concourse on
high and the dwellers of the Cities of Names have
bowed down. Fear God, and be not of those who are
shut out as by a veil. Burn ye away the veils with the
fire of My love, and dispel ye the mists of vain
imaginings by the power of this Name through which
We have subdued the entire creation.
133
Raise up and exalt the two Houses in the Twin
Hallowed Spots, and the other sites wherein the throne
of your Lord, the All-Merciful, hath been established.
Thus commandeth you the Lord of every understanding
heart.
134
Be watchful lest the concerns and preoccupations
+P67
of this world prevent you from observing that which
hath been enjoined upon you by Him Who is the
Mighty, the Faithful. Be ye the embodiments of such
steadfastness amidst mankind that ye will not be kept
back from God by the doubts of those who disbelieved
in Him when He manifested Himself, invested with a
mighty sovereignty. Take heed lest ye be prevented by
aught that hath been recorded in the Book from
hearkening unto this, the Living Book, Who proclaimeth
the truth: "Verily, there is no God but Me,
the Most Excellent, the All-Praised." Look ye with the
eye of equity upon Him Who hath descended from the
heaven of Divine will and power, and be not of those
who act unjustly.
135
Call then to mind these words which have
streamed forth, in tribute to this Revelation, from the
Pen of Him Who was My Herald, and consider what
the hands of the oppressors have wrought throughout
My days. Truly they are numbered with the lost. He
said: "Should ye attain the presence of Him Whom We
shall make manifest, beseech ye God, in His bounty, to
grant that He might deign to seat Himself upon your
couches, for that act in itself would confer upon you
matchless and surpassing honour. Should He drink a
cup of water in your homes, this would be of greater
consequence for you than your proffering unto every
soul, nay unto every created thing, the water of its very
life. Know this, O ye My servants!"
136
Such are the words with which My Forerunner
hath extolled My Being, could ye but understand.
Whoso reflecteth upon these verses, and realizeth what
+P68
hidden pearls have been enshrined within them, will,
by the righteousness of God, perceive the fragrance of
the All-Merciful wafting from the direction of this
Prison and will, with his whole heart, hasten unto Him
with such ardent longing that the hosts of earth and
heaven would be powerless to deter him. Say: This is a
Revelation around which every proof and testimony
doth circle. Thus hath it been sent down by your Lord,
the God of Mercy, if ye be of them that judge aright.
Say: This is the very soul of all Scriptures which hath
been breathed into the Pen of the Most High, causing
all created beings to be dumbfounded, save only those
who have been enraptured by the gentle breezes of My
loving-kindness and the sweet savours of My bounties
which have pervaded the whole of creation.
137
O people of the &Bayan! Fear ye the Most Merciful
and consider what He hath revealed in another passage.
He said: "The Qiblih is indeed He Whom God will
make manifest; whenever He moveth, it moveth, until
He shall come to rest." Thus was it set down by the
Supreme Ordainer when He desired to make mention
of this Most Great Beauty. Meditate on this, O people,
and be not of them that wander distraught in the
wilderness of error. If ye reject Him at the bidding of
your idle fancies, where then is the Qiblih to which ye
will turn, O assemblage of the heedless? Ponder ye this
verse, and judge equitably before God, that haply ye
may glean the pearls of mysteries from the ocean that
surgeth in My Name, the All-Glorious, the Most
High.
138
Let none, in this Day, hold fast to aught save that
+P69
which hath been manifested in this Revelation. Such is
the decree of God, aforetime and hereafter--a decree
wherewith the Scriptures of the Messengers of old have
been adorned. Such is the admonition of the Lord,
aforetime and hereafter--an admonition wherewith the
preamble to the Book of Life hath been embellished,
did ye but perceive it. Such is the commandment of the
Lord, aforetime and hereafter; beware lest ye choose
instead the part of ignominy and abasement. Naught
shall avail you in this Day but God, nor is there any
refuge to flee to save Him, the Omniscient, the All-Wise.
Whoso hath known Me hath known the Goal of
all desire, and whoso hath turned unto Me hath turned
unto the Object of all adoration. Thus hath it been set
forth in the Book, and thus hath it been decreed by
God, the Lord of all worlds. To read but one of the
verses of My Revelation is better than to peruse the
Scriptures of both the former and latter generations.
This is the Utterance of the All-Merciful, would that ye
had ears to hear! Say: This is the essence of knowledge,
did ye but understand.
139
And now consider what hath been revealed in yet
another passage, that perchance ye may forsake your
own concepts and set your faces towards God, the Lord
of being. He+F1 hath said: "It is unlawful to enter into
marriage save with a believer in the &Bayan. Should only
one party to a marriage embrace this Cause, his or her
possessions will become unlawful to the other, until
such time as the latter hath converted. This law,
+F1 The &Bab
+P70
however, will only take effect after the exaltation of the
Cause of Him Whom We shall manifest in truth, or of
that which hath already been made manifest in justice.
Ere this, ye are at liberty to enter into wedlock as ye
wish, that haply by this means ye may exalt the Cause
of God." Thus hath the Nightingale sung with sweet
melody upon the celestial bough, in praise of its Lord,
the All-Merciful. Well is it with them that hearken.
140
O people of the &Bayan, I adjure you by your Lord,
the God of mercy, to look with the eye of fairness upon
this utterance which hath been sent down through the
power of truth, and not to be of those who see the
testimony of God yet reject and deny it. They, in
truth, are of those who will assuredly perish. The Point
of the &Bayan hath explicitly made mention in this verse
of the exaltation of My Cause before His own Cause;
unto this will testify every just and understanding
mind. As ye can readily witness in this day, its
exaltation is such as none can deny save those whose
eyes are drunken in this mortal life and whom a
humiliating chastisement awaiteth in the life to come.
141
Say: By the righteousness of God! I, verily, am
His+F1 Best-Beloved; and at this moment He listeneth to
these verses descending from the Heaven of Revelation
and bewaileth the wrongs ye have committed in these
days. Fear God, and join not with the aggressor. Say: O
people, should ye choose to disbelieve in Him,+F2 refrain
+F1 The &Bab's
+F2 &Baha'u'llah
+P71
at least from rising up against Him. By God! Sufficient
are the hosts of tyranny that are leagued against Him!
142
Verily, He+F1 revealed certain laws so that, in this
Dispensation, the Pen of the Most High might have no
need to move in aught but the glorification of His own
transcendent Station and His most effulgent Beauty.
Since, however, We have wished to evidence Our
bounty unto you, We have, through the power of
truth, set forth these laws with clarity and mitigated
what We desire you to observe. He, verily, is the
Munificent, the Generous.
143
He+F2 hath previously made known unto you that
which would be uttered by this Dayspring of Divine
wisdom. He said, and He speaketh the truth: "He+F3 is
the One Who will under all conditions proclaim:
`Verily, there is none other God besides Me, the
One, the Incomparable, the Omniscient, the All-Informed.'"
This is a station which God hath assigned
exclusively to this sublime, this unique and wondrous
Revelation. This is a token of His bounteous favour, if
ye be of them who comprehend, and a sign of His
irresistible decree. This is His Most Great Name, His
Most Exalted Word, and the Dayspring of His Most
Excellent Titles, if ye could understand. Nay more,
through Him every Fountainhead, every Dawning-place
of Divine guidance is made manifest. Reflect, O
people, on that which hath been sent down in truth;
ponder thereon, and be not of the transgressors.
+F1 The &Bab
+F2 The &Bab
+F3 &Baha'u'llah
+P72
144
Consort with all religions with amity and concord,
that they may inhale from you the sweet fragrance of
God. Beware lest amidst men the flame of foolish
ignorance overpower you. All things proceed from God
and unto Him they return. He is the source of all
things and in Him all things are ended.
145
Take heed that ye enter no house in the absence
of its owner, except with his permission. Comport
yourselves with propriety under all conditions, and be
not numbered with the wayward.
146
It hath been enjoined upon you to purify your
means of sustenance and other such things through
payment of &Zakat. Thus hath it been prescribed in this
exalted Tablet by Him Who is the Revealer of verses.
We shall, if it be God's will and purpose, set forth
erelong the measure of its assessment. He, verily,
expoundeth whatsoever He desireth by virtue of His
own knowledge, and He, of a truth, is Omniscient and
All-Wise.
147
It is unlawful to beg, and it is forbidden to give to
him who beggeth. All have been enjoined to earn a
living, and as for those who are incapable of doing so, it
is incumbent on the Deputies of God and on the
wealthy to make adequate provision for them. Keep ye
the statutes and commandments of God; nay, guard
them as ye would your very eyes, and be not of those
who suffer grievous loss.
148
Ye have been forbidden in the Book of God to
engage in contention and conflict, to strike another, or
to commit similar acts whereby hearts and souls may be
+P73
saddened. A fine of nineteen &mithqals of gold had
formerly been prescribed by Him Who is the Lord of all
mankind for anyone who was the cause of sadness to
another; in this Dispensation, however, He hath
absolved you thereof and exhorteth you to show forth
righteousness and piety. Such is the commandment
which He hath enjoined upon you in this resplendent
Tablet. Wish not for others what ye wish not for
yourselves; fear God, and be not of the prideful. Ye are
all created out of water, and unto dust shall ye return.
Reflect upon the end that awaiteth you, and walk not
in the ways of the oppressor. Give ear unto the verses of
God which He Who is the sacred Lote-Tree reciteth
unto you. They are assuredly the infallible balance,
established by God, the Lord of this world and the
next. Through them the soul of man is caused to wing
its flight towards the Dayspring of Revelation, and the
heart of every true believer is suffused with light. Such
are the laws which God hath enjoined upon you, such
His commandments prescribed unto you in His Holy
Tablet; obey them with joy and gladness, for this is
best for you, did ye but know.
149
Recite ye the verses of God every morn and
eventide. Whoso faileth to recite them hath not been
faithful to the Covenant of God and His Testament,
and whoso turneth away from these holy verses in this
Day is of those who throughout eternity have turned
away from God. Fear ye God, O My servants, one and
all. Pride not yourselves on much reading of the verses
or on a multitude of pious acts by night and day; for
were a man to read a single verse with joy and radiance
+P74
it would be better for him than to read with lassitude
all the Holy Books of God, the Help in Peril, the Self-Subsisting.
Read ye the sacred verses in such measure
that ye be not overcome by languor and despondency.
Lay not upon your souls that which will weary them
and weigh them down, but rather what will lighten
and uplift them, so that they may soar on the wings of
the Divine verses towards the Dawning-place of His
manifest signs; this will draw you nearer to God, did ye
but comprehend.
150
Teach your children the verses revealed from the
heaven of majesty and power, so that, in most
melodious tones, they may recite the Tablets of the All-Merciful
in the alcoves within the &Mashriqu'l-Adhkars.
Whoever hath been transported by the rapture born of
adoration for My Name, the Most Compassionate, will
recite the verses of God in such wise as to captivate the
hearts of those yet wrapped in slumber. Well is it with
him who hath quaffed the Mystic Wine of everlasting
life from the utterance of his merciful Lord in My
Name--a Name through which every lofty and
majestic mountain hath been reduced to dust.
151
Ye have been enjoined to renew the furnishings of
your homes after the passing of each nineteen years;
thus hath it been ordained by One Who is Omniscient
and All-Perceiving. He, verily, is desirous of refinement,
both for you yourselves and for all that ye
possess; lay not aside the fear of God and be not of the
negligent. Whoso findeth that his means are insufficient
to this purpose hath been excused by God, the
Ever-Forgiving, the Most Bounteous.
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152
Wash your feet once every day in summer, and
once every three days during winter.
153
Should anyone wax angry with you, respond to
him with gentleness; and should anyone upbraid you,
forbear to upbraid him in return, but leave him to
himself and put your trust in God, the omnipotent
Avenger, the Lord of might and justice.
154
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, that
he may make mention of God, his Lord, and the Lord
of all mankind. It is pleasing to God that ye should seat
yourselves on chairs and benches as a mark of honour
for the love ye bear for Him and for the Manifestation
of His glorious and resplendent Cause.
155
Gambling and the use of opium have been
forbidden unto you. Eschew them both, O people, and
be not of those who transgress. Beware of using any
substance that induceth sluggishness and torpor in the
human temple and inflicteth harm upon the body. We,
verily, desire for you naught save what shall profit you,
and to this bear witness all created things, had ye but
ears to hear.
156
Whensoever ye be invited to a banquet or festive
occasion, respond with joy and gladness, and whoever
fulfilleth his promise will be safe from reproof. This is a
Day on which each of God's wise decrees hath been
expounded.
157
Behold, the "mystery of the Great Reversal in the
Sign of the Sovereign" hath now been made manifest.
Well is it with him whom God hath aided to recognize
+P76
the "Six" raised up by virtue of this "Upright Alif";
he, verily, is of those whose faith is true. How many
the outwardly pious who have turned away, and how
many the wayward who have drawn nigh, exclaiming:
"All praise be to Thee, O Thou the Desire of the
worlds!" In truth, it is in the hand of God to give what
He willeth to whomsoever He willeth, and to withhold
what He pleaseth from whomsoever He may wish. He
knoweth the inner secrets of the hearts and the meaning
hidden in a mocker's wink. How many an embodiment
of heedlessness who came unto Us with purity of heart
have We established upon the seat of Our acceptance;
and how many an exponent of wisdom have We in all
justice consigned to the fire. We are, in truth, the One
to judge. He it is Who is the manifestation of "God
doeth whatsoever He pleaseth", and abideth upon the
throne of "He ordaineth whatsoever He chooseth".
158
Blessed is the one who discovereth the fragrance of
inner meanings from the traces of this Pen through
whose movement the breezes of God are wafted over the
entire creation, and through whose stillness the very
essence of tranquillity appeareth in the realm of being.
Glorified be the All-Merciful, the Revealer of so
inestimable a bounty. Say: Because He bore injustice,
justice hath appeared on earth, and because He
accepted abasement, the majesty of God hath shone
forth amidst mankind.
159
It hath been forbidden you to carry arms unless
essential, and permitted you to attire yourselves in silk.
The Lord hath relieved you, as a bounty on His part, of
the restrictions that formerly applied to clothing and to
+P77
the trim of the beard. He, verily, is the Ordainer, the
Omniscient. Let there be naught in your demeanour of
which sound and upright minds would disapprove, and
make not yourselves the playthings of the ignorant.
Well is it with him who hath adorned himself with the
vesture of seemly conduct and a praiseworthy character.
He is assuredly reckoned with those who aid their Lord
through distinctive and outstanding deeds.
160
Promote ye the development of the cities of God
and His countries, and glorify Him therein in the
joyous accents of His well-favoured ones. In truth, the
hearts of men are edified through the power of the
tongue, even as houses and cities are built up by the
hand and other means. We have assigned to every end a
means for its accomplishment; avail yourselves thereof,
and place your trust and confidence in God, the
Omniscient, the All-Wise.
161
Blessed is the man that hath acknowledged his
belief in God and in His signs, and recognized that
"He shall not be asked of His doings". Such a
recognition hath been made by God the ornament of
every belief and its very foundation. Upon it must
depend the acceptance of every goodly deed. Fasten
your eyes upon it, that haply the whisperings of the
rebellious may not cause you to slip.
162
Were He to decree as lawful the thing which from
time immemorial had been forbidden, and forbid that
which had, at all times, been regarded as lawful, to
none is given the right to question His authority.
Whoso will hesitate, though it be for less than a
moment, should be regarded as a transgressor.
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163.
Whoso hath not recognized this sublime and
fundamental verity, and hath failed to attain this most
exalted station, the winds of doubt will agitate him,
and the sayings of the infidels will distract his soul. He
that hath acknowledged this principle will be endowed
with the most perfect constancy. All honour to this all-glorious
station, the remembrance of which adorneth
every exalted Tablet. Such is the teaching which God
bestoweth on you, a teaching that will deliver you from
all manner of doubt and perplexity, and enable you to
attain unto salvation in both this world and in the next.
He, verily, is the Ever-Forgiving, the Most Bountiful.
He it is Who hath sent forth the Messengers, and sent
down the Books to proclaim "There is none other God
but Me, the Almighty, the All-Wise".
164
O Land of &Kaf and &Ra!+F1 We, verily, behold thee
in a state displeasing unto God, and see proceeding
from thee that which is inscrutable to anyone save
Him, the Omniscient, the All-Informed; and We
perceive that which secretly and stealthily diffuseth
from thee. With Us is the knowledge of all things,
inscribed in a lucid Tablet. Sorrow not for that which
hath befallen thee. Erelong will God raise up within
thee men endued with mighty valour, who will
magnify My Name with such constancy that neither
will they be deterred by the evil suggestions of the
divines, nor will they be kept back by the insinuations
of the sowers of doubt. With their own eyes will they
behold God, and with their own lives will they render
+F1 &Kirman
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Him victorious. These, truly, are of those who are
steadfast.
165
O concourse of divines! When My verses were sent
down, and My clear tokens were revealed, We found
you behind the veils. This, verily, is a strange thing.
Ye glory in My Name, yet ye recognized Me not at the
time your Lord, the All-Merciful, appeared amongst
you with proof and testimony. We have rent the veils
asunder. Beware lest ye shut out the people by yet
another veil. Pluck asunder the chains of vain
imaginings, in the name of the Lord of all men, and be
not of the deceitful. Should ye turn unto God and
embrace His Cause, spread not disorder within it, and
measure not the Book of God with your selfish desires.
This, verily, is the counsel of God aforetime and
hereafter, and to this God's witnesses and chosen ones,
yea, each and every one of Us, do solemnly attest.
166
Call ye to mind the &shaykh whose name was
&Muhammad-Hasan, who ranked among the most
learned divines of his day. When the True One was
made manifest, this &shaykh, along with others of his
calling, rejected Him, while a sifter of wheat and
barley accepted Him and turned unto the Lord.
Though he was occupied both night and day in setting
down what he conceived to be the laws and ordinances
of God, yet when He Who is the Unconstrained
appeared, not one letter thereof availed him, or he
would not have turned away from a Countenance that
hath illumined the faces of the well-favoured of the
Lord. Had ye believed in God when He revealed
Himself, the people would not have turned aside from
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Him, nor would the things ye witness today have
befallen Us. Fear God, and be not of the heedless.
167
Beware lest any name debar you from Him Who
is the Possessor of all names, or any word shut you
out from this Remembrance of God, this Source of
Wisdom amongst you. Turn unto God and seek His
protection, O concourse of divines, and make not of
yourselves a veil between Me and My creatures. Thus
doth your Lord admonish you, and command you to be
just, lest your works should come to naught and ye
yourselves be oblivious of your plight. Shall he who
denieth this Cause be able to vindicate the truth of any
cause throughout creation? Nay, by Him Who is the
Fashioner of the universe! Yet the people are wrapped
in a palpable veil. Say: Through this Cause the day-star
of testimony hath dawned, and the luminary of proof
hath shed its radiance upon all that dwell on earth. Fear
God, O men of insight, and be not of those who
disbelieve in Me. Take heed lest the word "Prophet"
withhold you from this Most Great Announcement, or
any reference to "Vicegerency" debar you from the
sovereignty of Him Who is the Vicegerent of God,
which overshadoweth all the worlds. Every name hath
been created by His Word, and every cause is
dependent on His irresistible, His mighty and wondrous
Cause. Say: This is the Day of God, the Day on
which naught shall be mentioned save His own Self,
the omnipotent Protector of all worlds. This is the
Cause that hath made all your superstitions and idols to
tremble.
168
We, verily, see amongst you him who taketh hold
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of the Book of God and citeth from it proofs and
arguments wherewith to repudiate his Lord, even as the
followers of every other Faith sought reasons in their
Holy Books for refuting Him Who is the Help in Peril,
the Self-Subsisting. Say: God, the True One, is My
witness that neither the Scriptures of the world, nor all
the books and writings in existence, shall, in this Day,
avail you aught without this, the Living Book, Who
proclaimeth in the midmost heart of creation: "Verily,
there is none other God but Me, the All-Knowing, the
All-Wise."
169
O concourse of divines! Beware lest ye be the cause
of strife in the land, even as ye were the cause of the
repudiation of the Faith in its early days. Gather the
people around this Word that hath made the pebbles to
cry out: "The Kingdom is God's, the Dawning-place of
all signs!" Thus doth your Lord admonish you, as a
bounty on His part; He, of a truth, is the Ever-Forgiving,
the Most Generous.
170
Call ye to mind &Karim, and how, when We
summoned him unto God, he waxed disdainful,
prompted by his own desires; yet We had sent him that
which was a solace to the eye of proof in the world of
being and the fulfilment of God's testimony to all the
denizens of earth and heaven. As a token of the grace of
Him Who is the All-Possessing, the Most High, We
bade him embrace the Truth. But he turned away
until, as an act of justice from God, angels of wrath laid
hold upon him. Unto this We truly were a witness.
171
Tear the veils asunder in such wise that the
inmates of the Kingdom will hear them being rent.
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This is the command of God, in days gone by and for
those to come. Blessed the man that observeth that
whereunto he was bidden, and woe betide the
negligent.
172
We, of a certainty, have had no purpose in this
earthly realm save to make God manifest and to reveal
His sovereignty; sufficient unto Me is God for a
witness. We, of a certainty, have had no intent in the
celestial Kingdom but to exalt His Cause and glorify
His praise; sufficient unto Me is God for a protector.
We, of a certainty, have had no desire in the Dominion
on high except to extol God and what hath been sent
down by Him; sufficient unto Me is God for a helper.
173
Happy are ye, O ye the learned ones in &Baha. By
the Lord! Ye are the billows of the Most Mighty Ocean,
the stars of the firmament of Glory, the standards of
triumph waving betwixt earth and heaven. Ye are the
manifestations of steadfastness amidst men and the
daysprings of Divine Utterance to all that dwell on
earth. Well is it with him that turneth unto you, and
woe betide the froward. This day, it behoveth whoso
hath quaffed the Mystic Wine of everlasting life from
the Hands of the loving-kindness of the Lord his God,
the Merciful, to pulsate even as the throbbing artery in
the body of mankind, that through him may be
quickened the world and every crumbling bone.
174
O people of the world! When the Mystic Dove
will have winged its flight from its Sanctuary of Praise
and sought its far-off goal, its hidden habitation, refer
ye whatsoever ye understand not in the Book to Him
Who hath branched from this mighty Stock.
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175
O Pen of the Most High! Move Thou upon the
Tablet at the bidding of Thy Lord, the Creator of the
Heavens, and tell of the time when He Who is the
Dayspring of Divine Unity purposed to direct His steps
towards the School of Transcendent Oneness; haply the
pure in heart may gain thereby a glimpse, be it as small
as a needle's eye, of the mysteries of Thy Lord, the
Almighty, the Omniscient, that lie concealed behind
the veils. Say: We, indeed, set foot within the School of
inner meaning and explanation when all created things
were unaware. We saw the words sent down by Him
Who is the All-Merciful, and We accepted the verses of
God, the Help in Peril, the Self-Subsisting, which He+F1
presented unto Us, and hearkened unto that which He
had solemnly affirmed in the Tablet. This we assuredly
did behold. And We assented to His wish through Our
behest, for truly We are potent to command.
176
O people of the &Bayan! We, verily, set foot within
the School of God when ye lay slumbering; and We
perused the Tablet while ye were fast asleep. By the one
true God! We read the Tablet ere it was revealed, while
ye were unaware, and We had perfect knowledge of the
Book when ye were yet unborn. These words are to
your measure, not to God's. To this testifieth that
which is enshrined within His knowledge, if ye be of
them that comprehend; and to this the tongue of the
Almighty doth bear witness, if ye be of those who
understand. I swear by God, were We to lift the veil,
ye would be dumbfounded.
+F1 The &Bab
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177
Take heed that ye dispute not idly concerning the
Almighty and His Cause, for lo! He hath appeared
amongst you invested with a Revelation so great as to
encompass all things, whether of the past or of the
future. Were We to address Our theme by speaking in
the language of the inmates of the Kingdom, We
would say: "In truth, God created that School ere He
created heaven and earth, and We entered it before the
letters B and E were joined and knit together." Such is
the language of Our servants in Our Kingdom;
consider what the tongue of the dwellers of Our exalted
Dominion would utter, for We have taught them Our
knowledge and have revealed to them whatever had lain
hidden in God's wisdom. Imagine then what the
Tongue of Might and Grandeur would utter in His All-Glorious
Abode!
178
This is not a Cause which may be made a
plaything for your idle fancies, nor is it a field for the
foolish and faint of heart. By God, this is the arena of
insight and detachment, of vision and upliftment,
where none may spur on their chargers save the valiant
horsemen of the Merciful, who have severed all
attachment to the world of being. These, truly, are
they that render God victorious on earth, and are the
dawning-places of His sovereign might amidst mankind.
179
Beware lest aught that hath been revealed in the
&Bayan should keep you from your Lord, the Most
Compassionate. God is My witness that the &Bayan was
sent down for no other purpose than to celebrate My
praise, did ye but know! In it the pure in heart will find
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only the fragrance of My love, only My Name that
overshadoweth all that seeth and is seen. Say: Turn ye,
O people, unto that which hath proceeded from My
Most Exalted Pen. Should ye inhale therefrom the
fragrance of God, set not yourselves against Him, nor
deny yourselves a portion of His gracious favour and
His manifold bestowals. Thus doth your Lord admonish
you; He, verily, is the Counsellor, the Omniscient.
180
Whatsoever ye understand not in the &Bayan, ask it
of God, your Lord and the Lord of your forefathers.
Should He so desire, He will expound for you that
which is revealed therein, and disclose to you the pearls
of Divine knowledge and wisdom that lie concealed
within the ocean of its words. He, verily, is supreme
over all names; no God is there but Him, the Help in
Peril, the Self-Subsisting.
181
The world's equilibrium hath been upset through
the vibrating influence of this most great, this new
World Order. Mankind's ordered life hath been
revolutionized through the agency of this unique, this
wondrous System--the like of which mortal eyes have
never witnessed.
182
Immerse yourselves in the ocean of My words, that
ye may unravel its secrets, and discover all the pearls of
wisdom that lie hid in its depths. Take heed that ye do
not vacillate in your determination to embrace the
truth of this Cause--a Cause through which the
potentialities of the might of God have been revealed,
and His sovereignty established. With faces beaming
with joy, hasten ye unto Him. This is the changeless
Faith of God, eternal in the past, eternal in the future.
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Let him that seeketh, attain it; and as to him that hath
refused to seek it--verily, God is Self-Sufficient, above
any need of His creatures.
183
Say: This is the infallible Balance which the Hand
of God is holding, in which all who are in the heavens
and all who are on the earth are weighed, and their fate
determined, if ye be of them that believe and recognize
this truth. Say: This is the Most Great Testimony, by
which the validity of every proof throughout the ages
hath been established, would that ye might be assured
thereof. Say: Through it the poor have been enriched,
the learned enlightened, and the seekers enabled to
ascend unto the presence of God. Beware lest ye make
it a cause of dissension amongst you. Be ye as firmly
settled as the immovable mountain in the Cause of your
Lord, the Mighty, the Loving.
184
Say: O source of perversion! Abandon thy wilful
blindness, and speak forth the truth amidst the people.
I swear by God that I have wept for thee to see thee
following thy selfish passions and renouncing Him
Who fashioned thee and brought thee into being. Call
to mind the tender mercy of thy Lord, and remember
how We nurtured thee by day and by night for service
to the Cause. Fear God, and be thou of the truly
repentant. Granted that the people were confused
about thy station, is it conceivable that thou thyself art
similarly confused? Tremble before thy Lord and recall
the days when thou didst stand before Our throne, and
didst write down the verses that We dictated unto
thee--verses sent down by God, the Omnipotent
Protector, the Lord of might and power. Beware lest
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the fire of thy presumptuousness debar thee from
attaining to God's Holy Court. Turn unto Him, and
fear not because of thy deeds. He, in truth, forgiveth
whomsoever He desireth as a bounty on His part; no
God is there but Him, the Ever-Forgiving, the All-Bounteous.
We admonish thee solely for the sake of
God. Shouldst thou accept this counsel, thou wilt have
acted to thine own behoof; and shouldst thou reject it,
thy Lord, verily, can well dispense with thee, and with
all those who, in manifest delusion, have followed thee.
Behold! God hath laid hold on him who led thee astray.
Return unto God, humble, submissive and lowly;
verily, He will put away from thee thy sins, for thy
Lord, of a certainty, is the Forgiving, the Mighty, the
All-Merciful.
185
This is the Counsel of God; would that thou
mightest heed it! This is the Bounty of God; would
that thou mightest receive it! This is the Utterance of
God; if only thou wouldst apprehend it! This is the
Treasure of God; if only thou couldst understand!
186
This is a Book which hath become the Lamp of the
Eternal unto the world, and His straight, undeviating
Path amidst the peoples of the earth. Say: This is the
Dayspring of Divine knowledge, if ye be of them that
understand, and the Dawning-place of God's commandments,
if ye be of those who comprehend.
187
Burden not an animal with more than it can bear.
We, truly, have prohibited such treatment through a
most binding interdiction in the Book. Be ye the
embodiments of justice and fairness amidst all creation.
188
Should anyone unintentionally take another's life,
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it is incumbent upon him to render to the family of the
deceased an indemnity of one hundred &mithqals of
gold. Observe ye that which hath been enjoined upon
you in this Tablet, and be not of those who overstep its
limits.
189
O members of parliaments throughout the world!
Select ye a single language for the use of all on earth,
and adopt ye likewise a common script. God, verily,
maketh plain for you that which shall profit you and
enable you to be independent of others. He, of a truth,
is the Most Bountiful, the All-Knowing, the All-Informed.
This will be the cause of unity, could ye but
comprehend it, and the greatest instrument for
promoting harmony and civilization, would that ye
might understand! We have appointed two signs for
the coming of age of the human race: the first, which is
the most firm foundation, We have set down in other of
Our Tablets, while the second hath been revealed in
this wondrous Book.
190
It hath been forbidden you to smoke opium. We,
truly, have prohibited this practice through a most
binding interdiction in the Book. Should anyone
partake thereof, assuredly he is not of Me. Fear God, O
ye endued with understanding!
+P89
SOME TEXTS REVEALED
BY &BAHA'U'LLAH
SUPPLEMENTARY TO
THE &KITAB-I-AQDAS
A number of Tablets revealed by &Baha'u'llah after the
&Kitab-i-Aqdas contain passages supplementary to the
provisions of the Most Holy Book. The most noteworthy of
these have been published in Tablets of &Baha'u'llah revealed
after the &Kitab-i-Aqdas. Included in this section is an extract
from the Tablet of &Ishraqat. The text of the three
Obligatory Prayers referred to in Questions and Answers
and the Prayer for the Dead mentioned in the Text are,
likewise, reprinted here.
+P90
[THIS PAGE IS INTENTIONALLY BLANK.]
+P91
THE TABLET OF &ISHRAQAT
THE EIGHTH &ISHRAQ
This passage, now written by the Pen of Glory, is
accounted as part of the Most Holy Book: The men of
God's House of Justice have been charged with the
affairs of the people. They, in truth, are the Trustees of
God among His servants and the daysprings of
authority in His countries.
O people of God! That which traineth the world is
Justice, for it is upheld by two pillars, reward and
punishment. These two pillars are the sources of life to
the world. Inasmuch as for each day there is a new
problem and for every problem an expedient solution,
such affairs should be referred to the House of Justice
that the members thereof may act according to the
needs and requirements of the time. They that, for the
sake of God, arise to serve His Cause, are the recipients
of divine inspiration from the unseen Kingdom. It is
incumbent upon all to be obedient unto them. All
matters of State should be referred to the House of
Justice, but acts of worship must be observed according
to that which God hath revealed in His Book.
O people of &Baha! Ye are the dawning-places of
the love of God and the daysprings of His loving-kindness.
Defile not your tongues with the cursing and
reviling of any soul, and guard your eyes against that
which is not seemly. Set forth that which ye possess. If
it be favourably received, your end is attained; if not, to
+P92
protest is vain. Leave that soul to himself and turn unto
the Lord, the Protector, the Self-Subsisting. Be not the
cause of grief, much less of discord and strife. The hope
is cherished that ye may obtain true education in the
shelter of the tree of His tender mercies and act in
accordance with that which God desireth. Ye are all the
leaves of one tree and the drops of one ocean.
(Tablets of &Baha'u'llah revealed after the &Kitab-i-Aqdas)
LONG OBLIGATORY PRAYER
TO BE RECITED ONCE IN
TWENTY-FOUR HOURS
Whoso wisheth to recite this prayer, let him stand up
and turn unto God, and, as he standeth in his place, let
him gaze to the right and to the left, as if awaiting the
mercy of his Lord, the Most Merciful, the Compassionate.
Then let him say:
O Thou Who art the Lord of all names and the
Maker of the heavens! I beseech Thee by them Who are
the Daysprings of Thine invisible Essence, the Most
Exalted, the All-Glorious, to make of my prayer a fire
that will burn away the veils which have shut me out
from Thy beauty, and a light that will lead me unto the
ocean of Thy Presence.
Let him then raise his hands in supplication toward
God--blessed and exalted be He--and say:
O Thou the Desire of the world and the Beloved of
+P93
the nations! Thou seest me turning toward Thee, and
rid of all attachment to anyone save Thee, and clinging
to Thy cord, through whose movement the whole
creation hath been stirred up. I am Thy servant, O my
Lord, and the son of Thy servant. Behold me standing
ready to do Thy will and Thy desire, and wishing
naught else except Thy good pleasure. I implore Thee
by the Ocean of Thy mercy and the Day-Star of Thy
grace to do with Thy servant as Thou willest and
pleasest. By Thy might which is far above all mention
and praise! Whatsoever is revealed by Thee is the desire
of my heart and the beloved of my soul. O God, my
God! Look not upon my hopes and my doings, nay
rather look upon Thy will that hath encompassed the
heavens and the earth. By Thy Most Great Name, O
Thou Lord of all nations! I have desired only what Thou
didst desire, and love only what Thou dost love.
Let him then kneel, and bowing his forehead to the
ground, let him say:
Exalted art Thou above the description of anyone
save Thyself, and the comprehension of aught else
except Thee.
Let him then stand and say:
Make my prayer, O my Lord, a fountain of living
waters whereby I may live as long as Thy sovereignty
endureth, and may make mention of Thee in every
world of Thy worlds.
Let him again raise his hands in supplication, and say:
O Thou in separation from Whom hearts and souls
+P94
have melted, and by the fire of Whose love the whole
world hath been set aflame! I implore Thee by Thy
Name through which Thou hast subdued the whole
creation, not to withhold from me that which is with
Thee, O Thou Who rulest over all men! Thou seest, O
my Lord, this stranger hastening to his most exalted
home beneath the canopy of Thy majesty and within
the precincts of Thy mercy; and this transgressor
seeking the ocean of Thy forgiveness; and this lowly
one the court of Thy glory; and this poor creature the
orient of Thy wealth. Thine is the authority to
command whatsoever Thou willest. I bear witness that
Thou art to be praised in Thy doings, and to be obeyed
in Thy behests, and to remain unconstrained in Thy
bidding.
Let him then raise his hands, and repeat three times the
Greatest Name. Let him then bend down with hands
resting on the knees before God--blessed and exalted be
He--and say:
Thou seest, O my God, how my spirit hath been
stirred up within my limbs and members, in its
longing to worship Thee, and in its yearning to
remember Thee and extol Thee; how it testifieth to that
whereunto the Tongue of Thy Commandment hath
testified in the kingdom of Thine utterance and the
heaven of Thy knowledge. I love, in this state, O my
Lord, to beg of Thee all that is with Thee, that I may
demonstrate my poverty, and magnify Thy bounty and
Thy riches, and may declare my powerlessness, and
manifest Thy power and Thy might.
+P95
Let him then stand and raise his hands twice in
supplication, and say:
There is no God but Thee, the Almighty, the All-Bountiful.
There is no God but Thee, the Ordainer,
both in the beginning and in the end. O God, my God!
Thy forgiveness hath emboldened me, and Thy mercy
hath strengthened me, and Thy call hath awakened me,
and Thy grace hath raised me up and led me unto Thee.
Who, otherwise, am I that I should dare to stand at the
gate of the city of Thy nearness, or set my face toward
the lights that are shining from the heaven of Thy
will? Thou seest, O my Lord, this wretched creature
knocking at the door of Thy grace, and this evanescent
soul seeking the river of everlasting life from the hands
of Thy bounty. Thine is the command at all times, O
Thou Who art the Lord of all names; and mine is
resignation and willing submission to Thy will, O
Creator of the heavens!
Let him then raise his hands thrice, and say:
Greater is God than every great one!
Let him then kneel and, bowing his forehead to the
ground, say:
Too high art Thou for the praise of those who are
nigh unto Thee to ascend unto the heaven of Thy
nearness, or for the birds of the hearts of them who are
devoted to Thee to attain to the door of Thy gate. I
testify that Thou hast been sanctified above all
attributes and holy above all names. No God is there
but Thee, the Most Exalted, the All-Glorious.
+P96
Let him then seat himself and say:
I testify unto that whereunto have testified all
created things, and the Concourse on high, and the
inmates of the all-highest Paradise, and beyond them
the Tongue of Grandeur itself from the all-glorious
Horizon, that Thou art God, that there is no God but
Thee, and that He Who hath been manifested is the
Hidden Mystery, the Treasured Symbol, through
Whom the letters B and E (Be) have been joined and
knit together. I testify that it is He whose name hath
been set down by the Pen of the Most High, and Who
hath been mentioned in the Books of God, the Lord of
the Throne on high and of earth below.
Let him then stand erect and say:
O Lord of all being and Possessor of all things
visible and invisible! Thou dost perceive my tears and
the sighs I utter, and hearest my groaning, and my
wailing, and the lamentation of my heart. By Thy
might! My trespasses have kept me back from drawing
nigh unto Thee; and my sins have held me far from the
court of Thy holiness. Thy love, O my Lord, hath
enriched me, and separation from Thee hath destroyed
me, and remoteness from Thee hath consumed me. I
entreat Thee by Thy footsteps in this wilderness, and
by the words "Here am I. Here am I" which Thy
chosen Ones have uttered in this immensity, and by the
breaths of Thy Revelation, and the gentle winds of the
Dawn of Thy Manifestation, to ordain that I may gaze
on Thy beauty and observe whatsoever is in Thy Book.
+P97
Let him then repeat the Greatest Name thrice, and bend
down with hands resting on the knees, and say:
Praise be to Thee, O my God, that Thou hast
aided me to remember Thee and to praise Thee, and
hast made known unto me Him Who is the Dayspring
of Thy signs, and hast caused me to bow down before
Thy Lordship, and humble myself before Thy Godhead,
and to acknowledge that which hath been uttered
by the Tongue of Thy grandeur.
Let him then rise and say:
O God, my God! My back is bowed by the burden
of my sins, and my heedlessness hath destroyed me.
Whenever I ponder my evil doings and Thy benevolence,
my heart melteth within me, and my blood
boileth in my veins. By Thy Beauty, O Thou the
Desire of the world! I blush to lift up my face to Thee,
and my longing hands are ashamed to stretch forth
toward the heaven of Thy bounty. Thou seest, O my
God, how my tears prevent me from remembering
Thee and from extolling Thy virtues, O Thou the Lord
of the Throne on high and of earth below! I implore
Thee by the signs of Thy Kingdom and the mysteries of
Thy Dominion to do with Thy loved ones as becometh
Thy bounty, O Lord of all being, and is worthy of Thy
grace, O King of the seen and the unseen!
Let him then repeat the Greatest Name thrice, and kneel
with his forehead to the ground, and say:
Praise be unto Thee, O our God, that Thou hast
+P98
sent down unto us that which draweth us nigh unto
Thee, and supplieth us with every good thing sent
down by Thee in Thy Books and Thy Scriptures.
Protect us, we beseech Thee, O my Lord, from the
hosts of idle fancies and vain imaginations. Thou, in
truth, art the Mighty, the All-Knowing.
Let him then raise his head, and seat himself, and say:
I testify, O my God, to that whereunto Thy
chosen Ones have testified, and acknowledge that
which the inmates of the all-highest Paradise and those
who have circled round Thy mighty Throne have
acknowledged. The kingdoms of earth and heaven are
Thine, O Lord of the worlds!
(Prayers and Meditations by &Baha'u'llah, CLXXXIII)
MEDIUM OBLIGATORY PRAYER
TO BE RECITED DAILY,
IN THE MORNING, AT NOON,
AND IN THE EVENING
Whoso wisheth to pray, let him wash his hands, and
while he washeth, let him say:
Strengthen my hand, O my God, that it may take
hold of Thy Book with such steadfastness that the hosts
of the world shall have no power over it. Guard it,
then, from meddling with whatsoever doth not belong
unto it. Thou art, verily, the Almighty, the Most
Powerful.
And while washing his face, let him say:
+P99
I have turned my face unto Thee, O my Lord!
Illumine it with the light of Thy countenance. Protect
it, then, from turning to any one but Thee.
Then let him stand up, and facing the Qiblih (Point of
Adoration, i.e. &Bahji, &Akka), let him say:
God testifieth that there is none other God but
Him. His are the kingdoms of Revelation and of
creation. He, in truth, hath manifested Him Who is
the Dayspring of Revelation, Who conversed on Sinai,
through Whom the Supreme Horizon hath been made
to shine, and the Lote-Tree beyond which there is no
passing hath spoken, and through Whom the call hath
been proclaimed unto all who are in heaven and on
earth: "Lo, the All-Possessing is come. Earth and
heaven, glory and dominion are God's, the Lord of all
men, and the Possessor of the Throne on high and of
earth below!"
Let him, then, bend down, with hands resting on the
knees, and say:
Exalted art Thou above my praise and the praise of
anyone beside me, above my description and the description
of all who are in heaven and all who are on
earth!
Then, standing with open hands, palms upward toward
the face, let him say:
Disappoint not, O my God, him that hath, with
beseeching fingers, clung to the hem of Thy mercy and
Thy grace, O Thou Who of those who show mercy art
the Most Merciful!
+P100
Let him, then, be seated and say:
I bear witness to Thy unity and Thy oneness, and
that Thou art God, and that there is none other God
beside Thee. Thou hast, verily, revealed Thy Cause,
fulfilled Thy Covenant, and opened wide the door of
Thy grace to all that dwell in heaven and on earth.
Blessing and peace, salutation and glory, rest upon Thy
loved ones, whom the changes and chances of the world
have not deterred from turning unto Thee, and who
have given their all, in the hope of obtaining that
which is with Thee. Thou art, in truth, the Ever-Forgiving,
the All-Bountiful.
(If anyone choose to recite instead of the long verse these
words: "God testifieth that there is none other God
but Him, the Help in Peril, the Self-Subsisting,"
it would be sufficient. And likewise, it would suffice
were he, while seated, to choose to recite these words: "I
bear witness to Thy unity and Thy oneness, and
that Thou art God, and that there is none other
God beside Thee.")
(Prayers and Meditations by &Baha'u'llah, CLXXXII)
SHORT OBLIGATORY PRAYER
TO BE RECITED ONCE IN TWENTY-FOUR
HOURS, AT NOON
I bear witness, O my God, that Thou hast created
me to know Thee and to worship Thee. I testify, at this
+P101
moment, to my powerlessness and to Thy might, to my
poverty and to Thy wealth.
There is none other God but Thee, the Help in
Peril, the Self-Subsisting.
(Prayers and Meditations by &Baha'u'llah, CLXXXI)
PRAYER FOR THE DEAD
O my God! This is Thy servant and the son of Thy
servant who hath believed in Thee and in Thy signs,
and set his face towards Thee, wholly detached from all
except Thee. Thou art, verily, of those who show mercy
the most merciful.
Deal with him, O Thou Who forgivest the sins of
men and concealest their faults, as beseemeth the
heaven of Thy bounty and the ocean of Thy grace.
Grant him admission within the precincts of Thy
transcendent mercy that was before the foundation of
earth and heaven. There is no God but Thee, the Ever-Forgiving,
the Most Generous.
Let him, then, repeat six times the greeting "&Allah-u-Abha",
and then repeat nineteen times each of the
following verses:
We all, verily, worship God.
We all, verily, bow down before God.
We all, verily, are devoted unto God.
We all, verily, give praise unto God.
+P102
We all, verily, yield thanks unto God.
We all, verily, are patient in God.
(If the dead be a woman, let him say: This is Thy
handmaiden and the daughter of Thy handmaiden,
etc...)
(Prayers and Meditations by &Baha'u'llah, CLXVII)
+P103
QUESTIONS AND ANSWERS
+P104
[THIS PAGE INTENTIONALLY BLANK.]
+P105
1. QUESTION: Concerning the Most Great Festival.
ANSWER: The Most Great Festival commenceth
late in the afternoon of the thirteenth day of the
second month of the year according to the &Bayan.
On the first, ninth and twelfth days of this
Festival, work is forbidden.
2. QUESTION: Concerning the Festival of the Twin Birthdays.
ANSWER: The Birth of the &Abha Beauty+F1 was
at the hour of dawn on the second day of the
month of &Muharram,+F2 the first day of which
marketh the Birth of His Herald. These two days
are accounted as one in the sight of God.
3. QUESTION: Concerning the Marriage Verses.+F3
ANSWER: For men: "We will all, verily, abide by
the Will of God." For women: "We will all,
verily, abide by the Will of God."
4. QUESTION: Should a man go on a journey without
specifying a time for his return--without indicating, in
other words, the expected period of his absence--and
should no word be heard of him thereafter, and all trace
+F1 &Baha'u'llah
+F2 First month of the Islamic lunar calendar
+F3 In Arabic the two verses differ in gender
+P106
of him be lost, what course should be followed by his
wife?
ANSWER: Should he have omitted to fix a time for
his return despite being aware of the stipulation of
the &Kitab-i-Aqdas in this regard, his wife should
wait for one full year, after which she shall be free
either to adopt the course that is praiseworthy, or
to choose for herself another husband. If, however,
he be unaware of this stipulation, she should abide
in patience until such time as God shall please to
disclose to her his fate. By the course that is
praiseworthy in this connection is meant the
exercise of patience.
5. QUESTION: Concerning the holy verse: "When We heard
the clamour of the children as yet unborn, We doubled
their share and decreased those of the rest."
ANSWER: According to the Book of God, the
estate of the deceased is divided into 2,520 shares,
which number is the lowest common multiple of
all integers up to nine, and these shares are then
distributed into seven portions, each of which is
allocated, as mentioned in the Book, to a
particular category of heirs. The children, for
example, are allotted nine blocks of 60 shares,
comprising 540 shares in all. The meaning of the
statement "We doubled their share" is thus that
the children receive a further nine blocks of 60
shares, entitling them to a total of 18 blocks all
told. The extra shares that they receive are
deducted from the portions of the other categories
+P107
of heirs, so that, although it is revealed, for
instance, that the spouse is entitled to "eight parts
comprising four hundred and eighty shares",
which is the equivalent of eight blocks of 60
shares, now, by virtue of this rearrangement, one
and a half blocks of shares, comprising 90 shares in
all, have been subtracted from the spouse's portion
and reallocated to the children, and similarly in
the case of the others. The result is that the total
amount subtracted is equivalent to the nine extra
blocks of shares allotted to the children.
6. QUESTION: Is it necessary that the brother, in order to
qualify for his portion of the inheritance, be descended
from both the father and the mother of the deceased, or is
it sufficient merely that there be one parent in common?
ANSWER: If the brother be descended from the
father he shall receive his share of the inheritance
in the prescribed measure recorded in the Book;
but if he be descended from the mother, he shall
receive only two thirds of his entitlement, the
remaining third reverting to the House of Justice.
This ruling is also applicable to the sister.
7. QUESTION: Amongst the provisions concerning inheritance
it hath been laid down that, should the deceased
leave no offspring, their share of the estate is to revert to
the House of Justice. In the event of other categories of
heirs, such as the father, mother, brother, sister and
teacher being similarly absent, do their shares of the
inheritance also revert to the House of Justice, or are they
dealt with in some other fashion?
+P108
ANSWER: The sacred verse sufficeth. He saith,
exalted be His Word: "Should the deceased leave
no offspring, their share shall revert to the House
of Justice" etc. and "Should the deceased leave
offspring, but none of the other categories of heirs
that have been specified in the Book, they shall
receive two thirds of the inheritance and the
remaining third shall revert to the House of
Justice" etc. In other words, where there are no
offspring, their allotted portion of the inheritance
reverteth to the House of Justice; and where there
are offspring but the other categories of heirs are
lacking, two thirds of the inheritance pass to the
offspring, the remaining third reverting to the
House of Justice. 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.
8. QUESTION: Concerning the basic sum on which &Huququ'llah
is payable.
ANSWER: The basic sum on which &Huququ'llah
is payable is nineteen &mithqals of gold. In other
words, when money to the value of this sum hath
been acquired, a payment of &Huquq falleth due.
Likewise &Huquq is payable when the value, not
the number, of other forms of property reacheth
the prescribed amount. &Huququ'llah is payable
no more than once. A person, for instance, who
+P109
acquireth a thousand &mithqals of gold, and payeth
the &Huquq, is not liable to make a further such
payment on this sum, but only on what accrueth
to it through commerce, business and the like.
When this increase, namely the profit realized,
reacheth the prescribed sum, one must carry out
what God hath decreed. Only when the principal
changeth hands is it once more subject to payment
of &Huquq, as it was the first time. The Primal
Point hath directed that &Huququ'llah must be
paid on the value of whatsoever one possesseth;
yet, in this Most Mighty Dispensation, We have
exempted the household furnishings, that is such
furnishings as are needed, and the residence itself.
9. QUESTION: Which is to take precedence: the &Huququ'llah,
the debts of the deceased or the cost of the funeral
and burial?
ANSWER: The funeral and burial take precedence,
then settlement of debts, then payment of &Huququ'llah.
Should the property of the deceased prove
insufficient to cover his debts, the remainder of his
estate should be distributed among these debts in
proportion to their size.
10. QUESTION: Shaving the head hath been forbidden in the
&Kitab-i-Aqdas but enjoined in the &Suriy-i-Hajj.
ANSWER: All are charged with obedience to the
&Kitab-i-Aqdas; whatsoever is revealed therein is
the Law of God amid His servants. The injunction
on pilgrims to the sacred House to shave the head
hath been lifted.
+P110
11. QUESTION: If intercourse take place between a couple
during their year of patience, and they become estranged
again thereafter, must they recommence their year of
patience, or may the days preceding the intercourse be
included in the reckoning of the year? And once divorce
hath taken place, is it necessary that a further period of
waiting be observed?
ANSWER: Should affection be renewed between
the couple during their year of patience, the
marriage tie is valid, and what is commanded in
the Book of God must be observed; but once the
year of patience hath been completed and that
which is decreed by God taketh place, a further
period of waiting is not required. Sexual intercourse
between husband and wife is forbidden
during their year of patience, and whoso committeth
this act must seek God's forgiveness, and, as a
punishment, render to the House of Justice a fine
of nineteen &mithqals of gold.
12. QUESTION: Should antipathy develop between a couple
after the Marriage Verses have been read and the dowry
paid, may divorce take place without observance of the
year of patience?
ANSWER: Divorce may legitimately be sought
after the reading of the Marriage Verses and
payment of the dowry, but before the consummation
of the marriage. In such circumstances there is
no need for observance of a year of patience, but
recovery of the dowry payment is not permissible.
13. QUESTION: Is the consent of the parents on both sides
+P111
prerequisite to marriage, or is that of the parents on one
side sufficient? Is this law applicable only to virgins or to
others as well?
ANSWER: Marriage is conditional upon the consent
of the parents of both parties to the marriage,
and in this respect it maketh no difference whether
the bride be a virgin or otherwise.
14. QUESTION: The believers have been enjoined to face in the
direction of the Qiblih when reciting their Obligatory
Prayers; in what direction should they turn when
offering other prayers and devotions?
ANSWER: Facing in the direction of the Qiblih is a
fixed requirement for the recitation of obligatory
prayer, but for other prayers and devotions one
may follow what the merciful Lord hath revealed
in the &Qur'an: "Whichever way ye turn, there is
the face of God."
15. QUESTION: Concerning the remembrance of God in the
&Mashriqu'l-Adhkar "at the hour of dawn".
ANSWER: Although the words "at the hour of
dawn" are used in the Book of God, it is acceptable
to God at the earliest dawn of day, between dawn
and sunrise, or even up to two hours after sunrise.
16. QUESTION: Is the ordinance that the body of the deceased
should be carried no greater distance than one hour's
journey applicable to transport by both land and sea?
ANSWER: This command applieth to distances
+P112
by sea as well as by land, whether it is an hour by
steamship or by rail; the intention is the hour's
time, whatever the means of transport. The sooner
the burial taketh place, however, the more fitting
and acceptable will it be.
17. QUESTION: What procedure should be followed on the
discovery of lost property?
ANSWER: If such property be found in the town,
its discovery is to be announced once by the town
crier. If the owner of the property is then found, it
should be delivered up to him. Otherwise, the
finder of the property should wait one year, and if,
during this period, the owner cometh to light, the
finder should receive from him the crier's fee and
restore to him his property; only if the year should
pass without the owner's being identified may the
finder take possession of the property himself. If
the value of the property is less than or equal to the
crier's fee, the finder should wait a single day from
the time of its discovery, at the end of which, if
the owner hath not come to light, he may himself
appropriate it; and in the case of property discovered
in an uninhabited area, the finder should
observe a three days' wait, on the passing of which
period, if the identity of the owner remain
unknown, he is free to take possession of his find.
18. QUESTION: With reference to the ablutions: if, for
example, a person hath just bathed his entire body, must
he still perform his ablutions?
+P113
ANSWER: The commandment regarding ablutions
must, in any case, be observed.
19. QUESTION: Should a person plan to migrate from his
country, and his wife be opposed and the disagreement
culminate in divorce, and should his preparations for the
journey extend until a year hath passed, may this period
be counted as the year of patience, or should the day the
couple part be regarded as the starting-point of that
year?
ANSWER: The starting-point for computation is
the day the couple part, and if, therefore, they
have separated a year before the husband's departure,
and if the fragrance of affection hath not been
renewed between the couple, divorce may take
place. Otherwise the year must be counted from
the day of his departure, and the conditions set
forth in the &Kitab-i-Aqdas observed.
20. QUESTION: Concerning the age of maturity with respect
to religious duties.
ANSWER: The age of maturity is fifteen for both
men and women.
21. QUESTION: Concerning the holy verse: "When travelling,
if ye should stop and rest in some safe spot, perform
ye ... a single prostration in place of each unsaid
Obligatory Prayer..."
ANSWER: This prostration is to compensate for
obligatory prayer omitted in the course of travel,
and by reason of insecure circumstances. If,
+P114
at the time of prayer, the traveller should find
himself at rest in a secure place, he should perform
that prayer. This provision regarding the compensating
prostration applieth both at home and on a
journey.
22. QUESTION: Concerning the definition of a journey.+F1
ANSWER: The definition of a journey is nine hours
by the clock. Should the traveller stop in a place,
anticipating that he will stay there for no less than
one month by the &Bayan reckoning, it is incumbent
on him to keep the Fast; but if for less than
one month, he is exempt from fasting. If he
arriveth during the Fast at a place where he is to
stay one month according to the &Bayan, he should
not observe the Fast till three days have elapsed,
thereafter keeping it throughout the remainder of
its course; but if he come to his home, where he
hath heretofore been permanently resident, he
must commence his fast upon the first day after his
arrival.
23. QUESTION: Concerning the punishment of the adulterer
and adulteress.
ANSWER: Nine &mithqals are payable for the first
offence, eighteen for the second, thirty-six for
the third, and so on, each succeeding fine being
double the preceding. The weight of one &mithqal
+F1 This relates to the minimum duration of a journey which exempts the
+F1 traveller from fasting
+P115
is equivalent to nineteen &nakhuds in accordance
with the specification of the &Bayan.
24. QUESTION: Concerning hunting.
ANSWER: He saith, exalted be He: "If ye should
hunt with beasts or birds of prey" and so forth.
Other means, such as bows and arrows, guns, and
similar equipment employed in hunting, are also
included. If, however, traps or snares are used, and
the game dieth before it can be reached, it is
unlawful for consumption.
25. QUESTION: Concerning the pilgrimage.
ANSWER: It is an obligation to make pilgrimage
to one of the two sacred Houses; but as to which, it
is for the pilgrim to decide.
26. QUESTION: Concerning the dowry.
ANSWER: Regarding dowry, the intention of
contenting oneself with the lowest level is nineteen
&mithqals of silver.
27. QUESTION: Concerning the sacred verse: "If, however,
news should reach her of her husband's death", etc.
ANSWER: With reference to waiting a "fixed
number of months" a period of nine months is
intended.
28. QUESTION: Again inquiry hath been made about the
teacher's share of the inheritance.
ANSWER: Should the teacher have passed away,
one third of his share of the inheritance reverteth
+P116
to the House of Justice, and the remaining two
thirds pass to the deceased's, and not the teacher's,
offspring.
29. QUESTION: Again inquiry hath been made about the
pilgrimage.
ANSWER: By pilgrimage to the sacred House,
which is enjoined upon men, is intended both the
Most Great House in &Baghdad and the House of
the Primal Point in &Shiraz; pilgrimage to either of
these Houses sufficeth. They may thus make
pilgrimage to whichever lieth nearer to the place
where they reside.
30. QUESTION: Concerning the verse: "he who would take
into his service a maid may do so with propriety."
ANSWER: This is solely for service such as is
performed by any other class of servants, be they
young or old, in exchange for wages; such a
maiden is free to choose a husband at whatever
time she pleaseth, for it is forbidden either that
women should be purchased, or that a man should
have more wives than two.
31. QUESTION: Concerning the sacred verse: "The Lord hath
prohibited ... the practice to which ye formerly had
recourse when thrice ye had divorced a woman."
ANSWER: The reference is to the law which
previously made it necessary for another man to
marry such a woman before she could again be
wedded to her former husband; this practice hath
been prohibited in the &Kitab-i-Aqdas.
+P117
32. QUESTION: Concerning the restoration and preservation
of the two Houses in the Twin Spots, and the other sites
wherein the throne hath been established.
ANSWER: By the two Houses is intended the Most
Great House and the House of the Primal Point.
As for other sites, the people of the areas where
these are situated may choose to preserve either
each house wherein the throne hath been established,
or one of them.
33. QUESTION: Again inquiry hath been made about the
inheritance of the teacher.
ANSWER: If the teacher is not of the people of
&Baha, he doth not inherit. Should there be several
teachers, the share is to be divided equally
amongst them. If the teacher is deceased, his
offspring do not inherit his share, but rather two
thirds of it revert to the children of the owner of
the estate, and the remaining one third to the
House of Justice.
34. QUESTION: Concerning the residence which hath been
assigned exclusively to the male offspring.
ANSWER: If there are several residences, the finest
and noblest of these dwellings is the one intended,
the remainder being distributed amongst the
whole body of the heirs like any other form of
property. Any heir, from whichever category of
inheritors, who is outside the Faith of God is
accounted as non-existent and doth not inherit.
+P118
35. QUESTION: Concerning &Naw-Ruz.
ANSWER: The Festival of &Naw-Ruz falleth on the
day that the sun entereth the sign of Aries,+F1
even should this occur no more than one minute
before sunset.
36. QUESTION: If the anniversary either of the Twin
Birthdays or of the Declaration of the &Bab occurreth
during the Fast, what is to be done?
ANSWER: Should the feasts celebrating the Twin
Birthdays or the Declaration of the &Bab fall within
the month of fasting, the command to fast shall
not apply on that day.
37. QUESTION: In the holy ordinances governing inheritance,
the residence and personal clothing of the deceased
have been allotted to the male offspring. Doth this provision
refer only to the father's property, or doth it apply
to the mother's as well?
ANSWER: The used clothing of the mother should
be divided in equal shares among the daughters,
but the remainder of her estate, including property,
jewellery, and unused clothing, is to be
distributed, in the manner revealed in the &Kitab-i-Aqdas,
to all her heirs. If, however, the deceased
hath left no daughters, her estate in its entirety
must be divided in the manner designated for men
in the holy Text.
38. QUESTION: Concerning divorce, which must be preceded
+F1 The vernal equinox in the northern hemisphere
+P119
by a year of patience: if only one of the parties is inclined
toward conciliation, what is to be done?
ANSWER: According to the commandment
revealed in the &Kitab-i-Aqdas, both parties must
be content; unless both are willing, reunion cannot
take place.
39. QUESTION: In connection with the dowry, what if the
bridegroom cannot pay this sum in full, but instead were
to formally deliver a promissory note to his bride at the
time of the wedding ceremony, on the understanding that
he will honour it when he is able to do so?
ANSWER: Permission to adopt this practice hath
been granted by the Source of Authority.
40. QUESTION: If during the year of patience the fragrance
of affection be renewed, only to be succeeded by antipathy,
and the couple waver between affection and aversion
throughout the year, and the year endeth in antipathy,
can divorce take place or not?
ANSWER: In each case at any time antipathy
occurreth, the year of patience beginneth on that
day, and the year must run its full course.
41. QUESTION: The residence and personal clothing of the
deceased have been assigned to the male, not female,
offspring, nor to the other heirs; should the deceased have
left no male offspring, what is to be done?
ANSWER: He saith, exalted be He: "Should the
deceased leave no offspring, their share shall revert
to the House of Justice..." In conformity
+P120
with this sacred verse, the residence and personal
clothing of the deceased revert to the House of
Justice.
42. QUESTION: The ordinance of &Huququ'llah is revealed
in the &Kitab-i-Aqdas. Is the residence, with the
accompanying fixtures and necessary furnishings,
included in the property on which &Huquq is payable,
or is it otherwise?
ANSWER: In the laws revealed in Persian We have
ordained that in this Most Mighty Dispensation
the residence and the household furnishings
are exempt--that is, such furnishings as are
necessary.
43. QUESTION: Concerning the betrothal of a girl before
maturity.
ANSWER: This practice hath been pronounced
unlawful by the Source of Authority, and it is
unlawful to announce a marriage earlier than
ninety-five days before the wedding.
44. QUESTION: If a person hath, for example, a hundred
&tumans, payeth the &Huquq on this sum, loseth half the
sum in unsuccessful transactions and then, through
trading, the amount in hand is raised again to the sum
on which &Huquq is due--must such a person pay &Huquq
or not?
ANSWER: In such an event the &Huquq is not
payable.
45. QUESTION: If, after payment of &Huquq, this same sum
of one hundred &tumans is lost in its entirety, but
+P121
subsequently regained through trade and business
dealings, must &Huquq be paid a second time or not?
ANSWER: In this event as well, payment of
&Huquq is not required.
46. QUESTION: With reference to the sacred verse, "God hath
prescribed matrimony unto you", is this prescription
obligatory or not?
ANSWER: It is not obligatory.
47. QUESTION: Supposing that a man hath wed a certain
woman believing her to be a virgin and he hath paid her
the dowry, but at the time of consummation it becometh
evident that she is not a virgin, are the expenses and the
dowry to be repaid or not? And if the marriage had been
made conditional upon virginity, doth the unfulfilled
condition invalidate that which was conditioned upon
it?
ANSWER: In such a case the expenses and the
dowry may be refunded. The unfulfilled condition
invalidateth that which is conditioned upon it.
However, to conceal and forgive the matter will,
in the sight of God, merit a bounteous reward.
48. QUESTION: "A feast hath been enjoined upon you..."
Is this obligatory or not?
ANSWER: It is not obligatory.
49. QUESTION: Concerning the penalties for adultery,
sodomy, and theft, and the degrees thereof.
ANSWER: The determination of the degrees of
these penalties rests with the House of Justice.
+P122
50. QUESTION: Concerning the legitimacy or otherwise of
marrying one's relatives.
ANSWER: These matters likewise rest with the
Trustees of the House of Justice.
51. QUESTION: With reference to ablutions, it hath been
revealed, "Let him that findeth no water for ablution
repeat five times the words `In the Name of God, the Most
Pure, the Most Pure'": is it permissible to recite this
verse in times of bitter cold, or if the hands or face be
wounded?
ANSWER: Warm water may be used in times of
bitter cold. If there are wounds on the face or
hands, or there be other reasons such as aches and
pains for which the use of water would be harmful,
one may recite the appointed verse in place of the
ablution.
52. QUESTION: Is the recitation of the verse revealed to
replace the Prayer of the Signs obligatory?
ANSWER: It is not obligatory.
53. QUESTION: With reference to inheritance, when there
are full brothers and full sisters, would half-brothers
and half-sisters on the mother's side also receive a
share?
ANSWER: They receive no share.
54. QUESTION: He saith, exalted be He: "Should the son of
the deceased have passed away in the days of his father
and have left children, they will inherit their
+P123
father's share..." What is to be done if the daughter
hath died during the lifetime of her father?
ANSWER: Her share of the inheritance should be
distributed among the seven categories of heirs
according to the ordinance of the Book.
55. QUESTION: If the deceased be a woman, to whom is the
"wife's" share of the inheritance allotted?
ANSWER: The "wife's" share of the inheritance is
allotted to the husband.
56. QUESTION: Concerning the shrouding of the body of the
deceased which is decreed to comprise five sheets: does the
five refer to five cloths which were hitherto customarily
used or to five full-length shrouds wrapped one around
the other?
ANSWER: The use of five cloths is intended.
57. QUESTION: Concerning disparities between certain
revealed verses.
ANSWER: Many Tablets were revealed and dispatched
in their original form without being
checked and reviewed. Consequently, as bidden,
they were again read out in the Holy Presence, and
brought into conformity with the grammatical
conventions of the people in order to forestall the
cavils of opponents of the Cause. Another reason
for this practice is that the new style inaugurated
by the Herald, may the souls of all else but Him be
offered up for His sake, was seen to be marked by
substantial latitude in adherence to the rules of
+P124
grammar; sacred verses therefore were then
revealed in a style which is for the most part in
conformity with current usage for ease of understanding
and concision of expression.
58. QUESTION: Concerning the blessed verse, "When travelling,
if ye should stop and rest in some safe spot, perform
ye ... a single prostration in place of each unsaid
Obligatory Prayer": is this compensation for the Obligatory
Prayer missed by reason of insecure circumstances, or
is obligatory prayer completely suspended during travel,
and doth the prostration take its place?
ANSWER: If, when the hour of obligatory prayer
arriveth, there be no security, one should, upon
arrival in safe surroundings, perform a prostration
in place of each Obligatory Prayer that was
missed, and after the final prostration, sit cross-legged
and read the designated verse. If there be a
safe place, obligatory prayer is not suspended
during travel.
59. QUESTION: If, after a traveller hath stopped and rested
it is the time for obligatory prayer, should he perform the
prayer, or make the prostration in its stead?
ANSWER: Except in insecure circumstances
omission of the Obligatory Prayer is not permissible.
60. QUESTION: If, due to missed Obligatory Prayers, a
number of prostrations are required, must the verse be
repeated after each compensating prostration or not?
+P125
ANSWER: It is sufficient to recite the designated
verse after the last prostration. The several prostrations
do not require separate repetitions of the
verse.
61. QUESTION: If an Obligatory Prayer be omitted at home,
is it to be compensated for by a prostration or not?
ANSWER: In answer to previous questions it was
written: "This provision regarding the compensating
prostration applieth both at home and on a
journey."
62. QUESTION: If, for another purpose, one hath performed
ablutions, and the time of obligatory prayer arriveth, are
these ablutions sufficient or must they be renewed?
ANSWER: These same ablutions are sufficient, and
there is no need for them to be renewed.
63. QUESTION: In the &Kitab-i-Aqdas obligatory prayer
hath been enjoined, consisting of nine &rak'ahs, to be performed
at noon, in the morning and the evening, but the
Tablet of Obligatory Prayers+F1 appeareth to differ from
this.
ANSWER: That which hath been revealed in
the &Kitab-i-Aqdas concerneth a different Obligatory
Prayer. Some years ago a number of the
ordinances of the &Kitab-i-Aqdas including that
Obligatory Prayer were, for reasons of wisdom,
+F1 The Tablet containing the three Obligatory Prayers now in use
+P126
recorded separately and sent away together with
other sacred writings, for the purposes of preservation
and protection. Later these three Obligatory
Prayers were revealed.
64. QUESTION: In determining time, is it permissible to rely
on clocks and watches?
ANSWER: It is permissible to rely on clocks and
watches.
65. QUESTION: In the Tablet of Obligatory Prayers, three
prayers are revealed; is the performance of all three
required or not?
ANSWER: It is enjoined to offer one of these three
prayers; whichever is performed sufficeth.
66. QUESTION: Are ablutions for the morning prayer still
valid for the noonday prayer? And similarly, are
ablutions carried out at noon still valid in the evening?
ANSWER: Ablutions are connected with the
Obligatory Prayer for which they are performed,
and must be renewed for each prayer.
67. QUESTION: Concerning the long Obligatory Prayer, it is
required to stand up and "turn unto God". This seemeth
to indicate that it is not necessary to face the Qiblih; is
this so or not?
ANSWER: The Qiblih is intended.
68. QUESTION: Concerning the sacred verse: "Recite ye the
verses of God every morn and eventide."
+P127
ANSWER: The intention is all that hath been sent
down from the Heaven of Divine Utterance. The
prime requisite is the eagerness and love of
sanctified souls to read the Word of God. To read
one verse, or even one word, in a spirit of joy and
radiance, is preferable to the perusal of many
Books.
69. QUESTION: May a person, in drawing up his will,
assign some portion of his property--beyond that which is
devoted to payment of &Huququ'llah and the settlement of
debts--to works of charity, or is he entitled to do no more
than allocate a certain sum to cover funeral and burial
expenses, so that the rest of his estate will be distributed
in the manner fixed by God among the designated
categories of heirs?
ANSWER: A person hath full jurisdiction over his
property. If he is able to discharge the &Huququ'llah,
and is free of debt, then all that is recorded
in his will, and any declaration or avowal it
containeth, shall be acceptable. God, verily, hath
permitted him to deal with that which He hath
bestowed upon him in whatever manner he may
desire.
70. QUESTION: Is the use of the burial ring enjoined
exclusively for adults, or is it for minors as well?
ANSWER: It is for adults only. The Prayer for the
Dead is likewise for adults.
71. QUESTION: Should a person wish to fast at a time
+P128
other than in the month of &Ala', is this permissible or
not; and if he hath vowed or pledged himself to such a
fast, is this valid and acceptable?
ANSWER: The ordinance of fasting is such as hath
already been revealed. Should someone pledge
himself, however, to offer up a fast to God,
seeking in this way the fulfilment of a wish, or to
realize some other aim, this is permissible, now as
heretofore. Howbeit, it is God's wish, exalted be
His glory, that vows and pledges be directed to
such objectives as will profit mankind.
72. QUESTION: Again a question hath been asked concerning
the residence and personal clothing: are these to
revert, in the absence of male offspring, to the House of
Justice, or are they to be distributed like the rest of the
estate?
ANSWER: Two thirds of the residence and personal
clothing pass to the female offspring, and
one third to the House of Justice, which God hath
made to be the treasury of the people.
73. QUESTION: If, upon completion of the year of patience,
the husband refuseth to allow divorce, what course should
be adopted by the wife?
ANSWER: When the period is ended divorce is
effected. However, it is necessary that there be
witnesses to the beginning and end of this period,
so that they can be called upon to give testimony
should the need arise.
+P129
74. QUESTION: Concerning the definition of old age.
ANSWER: To the Arabs it denoteth the furthest
extremity of old age, but for the people of &Baha it
is from the age of seventy.
75. QUESTION: Concerning the limit of fasting for someone
travelling on foot.
ANSWER: The limit is set at two hours. If this is
exceeded, it is permissible to break the Fast.
76. QUESTION: Concerning observance of the Fast by
people engaged in hard labour during the month of
fasting.
ANSWER: Such people are excused from fasting;
however, in order to show respect to the law of
God and for the exalted station of the Fast, it is
most commendable and fitting to eat with
frugality and in private.
77. QUESTION: Do ablutions performed for the Obligatory
Prayer suffice for the ninety-five repetitions of the
Greatest Name?
ANSWER: It is unnecessary to renew the ablutions.
78. QUESTION: Concerning clothes and jewellery which a
husband may have purchased for his wife: are these to be
distributed, after his death, amongst his heirs, or are
they specially for the wife?
ANSWER: Aside from used clothing, whatever
there may be, jewellery or otherwise, belongeth to
+P130
the husband, except what is proven to have been
gifts to the wife.
79. QUESTION: Concerning the criterion of justness when
proving some matter dependent on the testimony of two
just witnesses.
ANSWER: The criterion of justness is a good
reputation among the people. The testimony of all
God's servants, of whatever faith or creed, is
acceptable before His Throne.
80. QUESTION: If the deceased hath not settled his obligation
to &Huququ'llah, nor paid his other debts, are these to be
discharged by proportionate deductions from the residence,
personal clothing and the rest of the estate, or are the
residence and personal clothing set aside for the male
offspring, and consequently the debts must be settled from
the rest of the estate? And if the rest of the estate is
insufficient for this purpose, how should the debts be
settled?
ANSWER: Outstanding debts and payments of
&Huquq should be settled from the remainder of the
estate, but if this is insufficient for the purpose,
the shortfall should be met from his residence and
personal clothing.
81. QUESTION: Should the third Obligatory Prayer be
offered while seated or standing?
ANSWER: It is preferable and more fitting to stand
in an attitude of humble reverence.
82. QUESTION: Concerning the first Obligatory Prayer
+P131
it hath been ordained, "one should perform it at whatever
time one findeth oneself in a state of humbleness and
longing adoration": is it to be performed once in twenty-four
hours, or more frequently?
ANSWER: Once in twenty-four hours is sufficient;
this is that which hath been uttered by the Tongue
of Divine Command.
83. QUESTION: Concerning the definition of "morning",
"noon" and "evening".
ANSWER: These are sunrise, noon and sunset. The
allowable times for Obligatory Prayers are from
morning till noon, from noon till sunset, and from
sunset till two hours thereafter. Authority is in the
hand of God, the Bearer of the Two Names.
84. QUESTION: Is it permissible for a believer to marry an
unbeliever?
ANSWER: Both taking and giving in marriage are
permissible; thus did the Lord decree when He
ascended the throne of bounteousness and grace.
85. QUESTION: Concerning the Prayer for the Dead: should
it precede or follow the interment? And is facing the
Qiblih required?
ANSWER: Recital of this prayer should precede
interment; and as regards the Qiblih: "Whichever
way ye turn, there is the face of God."+F1
+F1 &Qur'an 2:115
+P132
86. QUESTION: At noon, which is the time for two of
the Obligatory Prayers--the short midday prayer, and
the prayer to be offered in the morning, noon, and
evening--is it necessary in this case to perform two
ablutions or would one suffice?
ANSWER: The renewal of ablutions is unnecessary.
87. QUESTION: Concerning the dowry for village-dwellers
which is to be of silver: is it the bride or bridegroom
who is intended or both of them? And what is to be
done if one is a city-dweller and the other a village-dweller?
ANSWER: The dowry is determined by the
dwelling-place of the bridegroom; if he be a city-dweller,
the dowry is of gold, and if he be a
village-dweller, it is of silver.
88. QUESTION: What is the criterion for determining if
one is a city-dweller or a village-dweller? If a city-dweller
taketh up residence in a village, or a village-dweller
in a city, intending to settle permanently, what
ruling is applicable? Is the place of birth the deciding
factor?
ANSWER: The criterion is permanent residence
and, depending on where this is, the injunction in
the Book must be observed accordingly.
89. QUESTION: In the holy Tablets it hath been revealed that
when someone acquireth the equivalent of nineteen
&mithqals of gold, he should pay the Right of God on that
+P133
sum. Might it be explained how much of this nineteen
should be paid?
ANSWER: Nineteen out of one hundred is established
by the ordinance of God. Computation
should be made on this basis. It may then be
ascertained what amount is due on nineteen.
90. QUESTION: When one's wealth exceeds nineteen, is it
necessary for it to increase by a further nineteen before
&Huquq is due again, or would it be due on any increase?
ANSWER: Any amount added to nineteen is
exempt from &Huquq until it reacheth a further
nineteen.
91. QUESTION: Concerning pure water, and the point at
which it is considered used.
ANSWER: Small quantities of water, such as one
cupful, or even two or three, must be considered
used after a single washing of the face and hands.
But a kurr+F1 or more of water remaineth unchanged
after one or two washings of the face,
and there is no objection to its use unless it is
altered in one of the three ways,+F2 for example its
colour is changed, in which case it should be
looked upon as used.
92. QUESTION: In a treatise in Persian on various questions,
the age of maturity hath been set at fifteen; is
+F1 This refers to a volume of approximately one half of a cubic metre
+F2 Colour, taste and smell
+P134
marriage likewise conditional upon the reaching of
maturity, or is it permissible before that time?
ANSWER: Since the consent of both parties is
required in the Book of God, and since, before
maturity, their consent or lack of it cannot be
ascertained, marriage is therefore conditional upon
reaching the age of maturity, and is not permissible
before that time.
93. QUESTION: Concerning fasting and obligatory prayer
by the sick.
ANSWER: In truth, I say that obligatory prayer
and fasting occupy an exalted station in the sight
of God. It is, however, in a state of health that
their virtue can be realized. In time of ill-health it
is not permissible to observe these obligations;
such hath been the bidding of the Lord, exalted be
His glory, at all times. Blessed be such men and
women as pay heed, and observe His precepts. All
praise be unto God, He who hath sent down the
verses and is the Revealer of undoubted proofs!
94. QUESTION: Concerning mosques, chapels and temples.
ANSWER: Whatever hath been constructed for the
worship of the one true God, such as mosques,
chapels and temples, must not be used for any
purpose other than the commemoration of His
Name. This is an ordinance of God, and he who
violateth it is verily of those who have transgressed.
No harm attacheth to the builder, for he
+P135
hath performed his deed for the sake of God, and
hath received and will continue to receive his just
reward.
95. QUESTION: Regarding the appointments of a place of
business, which are needed for carrying on one's work or
profession: are they subject to the payment of &Huququ'llah,
or are they covered by the same ruling as the
household furnishings?
ANSWER: They are covered by the same ruling as
the household furnishings.
96. QUESTION: Concerning the exchange of property held in
trust for cash or other forms of property, to guard against
depreciation or loss.
ANSWER: Regarding the written question on the
exchange of property held in trust to guard against
depreciation and loss, such exchange is permissible
on condition that the substitute will be equivalent
in value. Thy Lord, verily, is the Expounder, the
Omniscient, and He, truly, is the Ordainer, the
Ancient of Days.
97. QUESTION: Concerning the washing of the feet in winter
and summer.
ANSWER: It is the same in both cases; warm
water is preferable, but there can be no objection
to cold.
98. QUESTION: A further question on divorce.
ANSWER: Since God, exalted be His glory, doth
+P136
not favour divorce, nothing was revealed on
this issue. However, from the beginning of the
separation until the end of one year, two people or
more must remain informed as witnesses; if, by the
end, there is no reconciliation, divorce taketh
place. This must be recorded in the registry by the
religious judicial officer of the city appointed by
the Trustees of the House of Justice. Observance of
this procedure is essential lest those that are
possessed of an understanding heart be saddened.
99. QUESTION: Concerning consultation.
ANSWER: If consultation among the first group of
people assembled endeth in disagreement, new
people should be added, after which persons to the
number of the Greatest Name, or fewer or more,
shall be chosen by lot. Whereupon the consultation
shall be renewed, and the outcome, whatever
it is, shall be obeyed. If, however, there is
still disagreement, the same procedure should be
repeated once more, and the decision of the
majority shall prevail. He, verily, guideth whomsoever
He pleaseth to the right way.
100. QUESTION: Concerning inheritance.
ANSWER: Regarding inheritance, that which the
Primal Point hath ordained--may the souls of all
else but Him be offered up for His sake--is well
pleasing. The existing heirs should receive their
allotted shares of the inheritance, while a statement
of the remainder must be submitted to
+P137
the Court of the Most High. In His hand is the
source of authority; He ordaineth as He pleaseth.
In this regard, a law was revealed in the Land of
Mystery,+F1 temporarily awarding the missing heirs'
inheritance to the existing heirs until such time as
the House of Justice shall be established, when the
decree concerning this will be promulgated. The
inheritance, however, of those who emigrated in
the same year as the Ancient Beauty, hath been
awarded to their heirs, and this is a bounty of God
bestowed upon them.
101. QUESTION: Concerning the law on treasure trove.
ANSWER: Should a treasure be found, one third
thereof is the right of the discoverer, and the other
two thirds should be expended by the men of
the House of Justice for the welfare of all people.
This shall be done after the establishment of the
House of Justice, and until that time it shall be
committed to the keeping of trustworthy persons
in each locality and territory. He, in truth, is the
Ruler, the Ordainer, the Omniscient, the All-Informed.
102. QUESTION: Concerning &Huquq on real estate which
yieldeth no profit.
ANSWER: The ordinance of God is that real estate
which hath ceased to yield income, that is,
+F1 Adrianople
+P138
from which no profit accrueth, is not liable to
payment of &Huquq. He, verily, is the Ruler, the
Munificent.
103. QUESTION: Concerning the holy verse: "In regions where
the days and nights grow long, let times of prayer be
gauged by clocks..."
ANSWER: The intention is those territories that
are remote. In these climes, however, the difference
in length is but a few hours, and therefore
this ruling doth not apply.
104. In the Tablet to &Aba &Badi', this holy verse hath
been revealed: "Verily, We have enjoined on every
son to serve his father." Such is the decree which
We have set forth in the Book.
105. And in another Tablet, these exalted words have been
revealed: O &Muhammad! The Ancient of Days hath
turned His countenance towards thee, making
mention of thee, and exhorting the people of God
to educate their children. Should a father neglect
this most weighty commandment laid down in the
&Kitab-i-Aqdas by the Pen of the Eternal King, he
shall forfeit rights of fatherhood, and be accounted
guilty before God. Well is it with him who
imprinteth on his heart the admonitions of the
Lord, and steadfastly cleaveth unto them. God, in
truth, enjoineth on His servants what shall assist
and profit them, and enable them to draw nigh
unto Him. He is the Ordainer, the Everlasting.
+P139
106. He is God, exalted be He, the Lord of majesty and
power! The Prophets and Chosen Ones have all
been commissioned by the One True God,
magnified be His glory, to nurture the trees of
human existence with the living waters of uprightness
and understanding, that there may appear
from them that which God hath deposited within
their inmost selves. As may be readily observed,
each tree yieldeth a certain fruit, and a barren tree
is but fit for fire. The purpose of these Educators,
in all they said and taught, was to preserve man's
exalted station. Well is it with him who in the
Day of God hath laid fast hold upon His precepts
and hath not deviated from His true and fundamental
Law. The fruits that best befit the tree of
human life are trustworthiness and godliness,
truthfulness and sincerity; but greater than all,
after recognition of the unity of God, praised and
glorified be He, is regard for the rights that are
due to one's parents. This teaching hath been
mentioned in all the Books of God, and reaffirmed
by the Most Exalted Pen. Consider that which the
Merciful Lord hath revealed in the &Qur'an, exalted
are His words: "Worship ye God, join with Him
no peer or likeness; and show forth kindliness and
charity towards your parents..." Observe how
loving-kindness to one's parents hath been linked
to recognition of the one true God! Happy they
who are endued with true wisdom and understanding,
who see and perceive, who read and understand,
and who observe that which God hath
+P140
revealed in the Holy Books of old, and in this
incomparable and wondrous Tablet.
107. In one of the Tablets He, exalted be His words, hath
revealed: And in the matter of &Zakat, We have
likewise decreed that you should follow what hath
been revealed in the &Qur'an.
+P141
SYNOPSIS AND
CODIFICATION OF THE
LAWS AND ORDINANCES OF
THE &KITAB-I-AQDAS
+P142
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+P143
SUMMARY OF CONTENTS
I. THE APPOINTMENT OF &ABDU'L-BAHA AS THE
SUCCESSOR OF &BAHA'U'LLAH AND INTERPRETER
OF HIS TEACHINGS
A. Turn towards Him
B. Refer to Him
II. ANTICIPATION OF THE INSTITUTION OF THE
GUARDIANSHIP
III. THE INSTITUTION OF THE HOUSE OF JUSTICE
IV. LAWS, ORDINANCES AND EXHORTATIONS
A. Prayer
B. Fasting
C. Laws of Personal Status
D. Miscellaneous Laws, Ordinances and Exhortations
V. SPECIFIC ADMONITIONS, REPROOFS AND WARNINGS
VI. MISCELLANEOUS SUBJECTS
+P144
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+P145
SYNOPSIS AND CODIFICATION
I. THE APPOINTMENT OF &ABDU'L-BAHA AS THE
SUCCESSOR OF &BAHA'U'LLAH AND INTERPRETER
OF HIS TEACHINGS
A. The faithful are enjoined to turn their faces towards
the One "Whom God hath purposed, Who hath
branched from this Ancient Root".
B. The faithful are bidden to refer whatsoever they do
not understand in the &Baha'i writings to "Him Who
hath branched from this mighty Stock".
II. ANTICIPATION OF THE INSTITUTION OF THE GUARDIANSHIP
III. THE INSTITUTION OF THE HOUSE OF JUSTICE
A. The House of Justice is formally ordained.
B. Its functions are defined.
C. Its revenues are fixed.
IV. LAWS, ORDINANCES AND EXHORTATIONS
A. Prayer
1. The sublime station occupied by the Obligatory
Prayers in the &Baha'i Revelation.
2. The Qiblih:
a. Identified by the &Bab with "the One Whom
God will make manifest".
b. The appointment made by the &Bab is
confirmed by &Baha'u'llah.
c. &Baha'u'llah ordains His resting-place as
the Qiblih after His passing.
+P146
d. Turning to the Qiblih is mandatory while
reciting the Obligatory Prayers.
3. The Obligatory Prayers are binding on men
and women on attaining the age of maturity,
which is fixed at 15.
4. Exemption from offering the Obligatory
Prayers is granted to:
a. Those who are ill.
b. Those who are over 70.
c. Women in their courses provided they
perform their ablutions and repeat a
specifically revealed verse 95 times a day.
5. The Obligatory Prayers should be offered
individually.
6. The choice of one of the three Obligatory
Prayers is permissible.
7. By "morning", "noon" and "evening", mentioned
in connection with the Obligatory
Prayers, is meant respectively the intervals
between sunrise and noon, between noon and
sunset, and from sunset till two hours after
sunset.
8. The recital of the first (long) Obligatory
Prayer, once in twenty-four hours is sufficient.
9. It is preferable to offer the third (short)
Obligatory Prayer while standing.
10. Ablutions:
a. Ablutions must precede the recital of the
Obligatory Prayers.
b. For every Obligatory Prayer fresh ablutions
must be performed.
+P147
c. Should two Obligatory Prayers be offered
at noon one ablution for both prayers is
sufficient.
d. If water is unavailable or its use harmful
to the face or hands, the repetition, five
times, of a specifically revealed verse is
prescribed.
e. Should the weather be too cold the use of
warm water is recommended.
f. If ablutions have been performed for other
purposes, their renewal prior to the
recital of the Obligatory Prayer is not
required.
g. Ablutions are essential whether a bath has
been taken previously or not.
11. Determining the times fixed for Prayer:
a. Reliance on clocks is permissible in
determining the times for offering the
Obligatory Prayers.
b. In countries situated in the extreme north
or south, where the duration of days and
nights varies considerably, clocks and
timepieces should be relied upon, without
reference to sunrise or sunset.
12. In case of danger, whether when travelling or
not, for every Obligatory Prayer not offered a
prostration and the recital of a specific verse is
enjoined, to be followed by the repetition,
eighteen times, of another specific verse.
13. Congregational prayer is forbidden except the
Prayer for the Dead.
14. The recital, in its entirety, of the Prayer for
+P148
the Dead is prescribed except for those unable
to read, who are commanded to repeat the six
specific passages in that Prayer.
15. The Obligatory Prayer to be thrice repeated,
three times a day, at morn, noon and evening,
has been superseded by three Obligatory
Prayers subsequently revealed.
16. The Prayer of the Signs has been annulled, and
a specifically revealed verse substituted for it.
The recital of this verse is not however
obligatory.
17. Hair, sable, bones and the like do not nullify
one's prayer.
B. Fasting
1. The sublime station occupied by fasting in the
&Baha'i Revelation.
2. The period of fasting commences with the
termination of the Intercalary Days, and ends
with the &Naw-Ruz Festival.
3. Abstinence from food and drink, from sunrise
to sunset, is obligatory.
4. Fasting is binding on men and women on
attaining the age of maturity, which is fixed at
15.
5. Exemption from fasting is granted to:
a. Travellers
i. Provided the journey exceeds 9
hours.
ii. Those travelling on foot,
provided the journey exceeds 2
hours.
iii. Those who break their journey
for less than 19 days.
+P149
iv. Those who break their journey
during the Fast at a place where
they are to stay 19 days are
exempt from fasting only for the
first three days from their arrival.
v. Those who reach home during
the Fast must commence fasting
from the day of their arrival.
b. Those who are ill.
c. Those who are over 70.
d. Women who are with child.
e. Women who are nursing.
f. Women in their courses, provided they
perform their ablutions and repeat a
specifically revealed verse 95 times a day.
g. Those who are engaged in heavy labour,
who are advised to show respect for the
law by using discretion and restraint
when availing themselves of the exemption.
6. Vowing to fast (in a month other than the one
prescribed for fasting) is permissible. Vows
which profit mankind are however preferable in
the sight of God.
C. Laws of Personal Status
1. Marriage:
a. Marriage is highly recommended but not
obligatory.
b. Plurality of wives is forbidden.
c. Marriage is conditioned upon both parties
having attained the age of maturity which
is fixed at 15.
+P150
d. Marriage is conditioned on the consent of
both parties and their parents, whether
the woman be a maiden or not.
e. It is incumbent upon both parties to
recite a specifically revealed verse indicating
their being content with the will of
God.
f. Marriage with one's stepmother is forbidden.
g. All matters related to marriage with one's
kindred are to be referred to the House of
Justice.
h. Marriage with unbelievers is permitted.
i. Betrothal:
i. The period of engagement must
not exceed 95 days.
ii. It is unlawful to become engaged
to a girl before she reaches the
age of maturity.
j. The Dowry:
i. Marriage is conditioned on payment
of a dowry.
ii. The dowry is fixed at 19 &mithqals
of pure gold for city-dwellers,
and 19 &mithqals of silver for
village-dwellers, depending on
the permanent residence of the
husband, and not of the wife.
iii. It is forbidden to pay more than
95 &mithqals.
iv. It is preferable that a man content
himself with the payment of
19 &mithqals of silver.
v. If the full payment of dowry is
+P151
not possible the issue of a promissory
note is permissible.
k. Should either party, following the recital
of the specifically revealed verse and the
payment of the dowry, take a dislike to
the other before the marriage is consummated,
the period of waiting is not
necessary prior to a divorce. The taking
back of the dowry, however, is not
permitted.
l. The husband must fix for his wife the
time of his return when intending to
travel. If, for a legitimate reason, he is prevented
from returning at the appointed
time, he must inform her and strive to
return to her. If he fails to fulfil either
condition, she must wait 9 months, after
which she may remarry, though it is
preferable for her to wait longer. If news
of his death or murder reaches her, and
the news is confirmed by general report or
by 2 reliable witnesses, she may remarry
after the lapse of 9 months.
m. If the husband departs without informing
his wife of the date of his return, and is
aware of the law prescribed in the &Kitab-i-Aqdas,
the wife may remarry after
waiting a full year. If the husband is
unaware of this law, the wife must wait
until news of her husband reaches her.
n. Should the husband, after the payment of
the dowry, discover that the wife is not a
virgin, the refund of the dowry and of the
expenses incurred may be demanded.
+P152
o. If the marriage has been conditioned on
virginity the refund of the dowry and of
the expenses incurred may be demanded
and the marriage invalidated. To conceal
the matter, however, is highly meritorious
in the sight of God.
2. Divorce:
a. Divorce is strongly condemned.
b. If antipathy or resentment develop on the
part of either the husband or the wife,
divorce is permissible, only after the lapse
of one full year. The beginning and end of
the year of waiting must be testified by
two or more witnesses. The act of divorce
should be registered by the judicial officer
representing the House of Justice. Intercourse
during this period of waiting is
forbidden, and whoever breaks this law
must repent and pay the House of Justice
19 &mithqals of gold.
c. A further period of waiting after divorce
has taken place is not required.
d. The wife who is to be divorced as a result
of her unfaithfulness forfeits the payment
of the expenses during the waiting period.
e. Remarrying the wife whom one has
divorced is permissible, provided she has
not married another person. If she has,
she must be divorced before her former
husband can remarry her.
f. If at any time during the waiting period
affection should recur, the marriage tie
is valid. If this reconciliation is followed
+P153
by estrangement and divorce is again
desired, a new year of waiting will have
to be commenced.
g. Should differences arise between husband
and wife while travelling, he is required
to send her home, or entrust her to a
dependable person, who will escort her
there, paying her journey and her full
year's expenses.
h. Should a wife insist on divorcing her
husband rather than migrate to another
country, the year of waiting is to be
counted from the time they separate,
either while he is preparing to leave, or
upon his departure.
i. The Islamic law regarding remarriage
with the wife whom one has previously
divorced is abrogated.
3. Inheritance:+F1
a. Inheritance falls into the following categories:
1. children 1,080 out of 2,520 shares
2. husband
or wife 390 " 2,520 "
3. father 330 " 2,520 "
4. mother 270 " 2,520 "
5. brother 210 " 2,520 "
6. sister 150 " 2,520 "
7. teacher 90 " 2,520 "
b. The share of the children, as allotted
by the &Bab, is doubled by &Baha'u'llah,
+F1 The method of dividing the estate is to be applied in cases of
+F1 intestacy. See item o. in this section
+P154
and an equal portion correspondingly
reduced from each of the remaining
beneficiaries.
c. i. In cases where there is no issue
the share of the children reverts
to the House of Justice to be expended
on orphans and widows
and for whatever will profit
mankind.
ii. If the son of the deceased be dead
and leave issue, these will inherit
the share of their father. If the
daughter of the deceased be dead
and leave issue, her share will
have to be divided into the seven
categories specified in the Most
Holy Book.
d. Should one leave offspring but either part
or all of the other categories of inheritors
be nonexistent, two thirds of their shares
reverts to the offspring and one third to
the House of Justice.
e. Should none of the specified beneficiaries
exist, two thirds of the inheritance reverts
to the nephews and nieces of the
deceased. If these do not exist, the same
share reverts to the aunts and uncles;
lacking these, to their sons and daughters.
In any case the remaining third reverts to
the House of Justice.
f. Should one leave none of the aforementioned
heirs, the entire inheritance reverts
to the House of Justice.
g. The residence and the personal clothing
+P155
of the deceased father pass to the male
not to the female offspring. If there be
several residences 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. If there be no 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. In the case
of the deceased mother 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.
h. Should the children of the deceased be
minors their share should either be
entrusted to a reliable person or to a
company for purposes of investment,
until they attain the age of maturity. A
share of the interest accrued should be
assigned to the trustee.
i. The inheritance should not be divided
until after the payment of the &Huququ'llah
(The Right of God), of any debts
contracted by the deceased and of any
expenses incurred for a befitting funeral
and burial.
j. If the brother of the deceased is from the
same father he will inherit his full allotted
share. If he is from another father he
will inherit only two thirds of his
+P156
share, the remaining one third reverting
to the House of Justice. The same law is
applicable to the sister of the deceased.
k. In case there are full brothers or full
sisters, brothers and sisters from the
mother's side do not inherit.
l. A &non-Baha'i teacher does not inherit. If
there should be more than one teacher,
the share allotted to the teacher is to be
equally divided among them.
m. &Non-Baha'i heirs do not inherit.
n. Aside from the wife's used clothing and
gifts of jewellery or otherwise which have
been proven to have been given her by her
husband, whatever the husband has purchased
for his wife are to be considered as
the husband's possessions to be divided
among his heirs.
o. Any person is at liberty to will his
possessions as he sees fit provided he
makes provisions for the payment of
&Huququ'llah and the discharge of his
debts.
D. Miscellaneous Laws, Ordinances and
Exhortations
1. Miscellaneous Laws and Ordinances:
a. Pilgrimage
b. &Huququ'llah
c. Endowments
d. The &Mashriqu'l-Adhkar
e. Duration of the &Baha'i Dispensation
f. &Baha'i Festivals
+P157
g. The Nineteen Day Feast
h. The &Baha'i Year
i. The Intercalary Days
j. The age of maturity
k. Burial of the dead
l. Engaging in a trade or profession is made
obligatory and is exalted to the rank of
worship
m. Obedience to government
n. Education of children
o. The writing of a testament
p. Tithes (&Zakat)
q. Repetition of the Greatest Name 95
times a day
r. The hunting of animals
s. Treatment of female servants
t. The finding of lost property
u. Disposition of treasure trove
v. Disposal of objects held in trust
w. Manslaughter
x. Definition of just witnesses
y. Prohibitions:
i. Interpretation of the Holy Writ
ii. Slave trading
iii. Asceticism
iv. Monasticism
v. Mendicancy
vi. Priesthood
vii. Use of pulpits
viii. The kissing of hands
+P158
ix. Confession of sins
x. Plurality of wives
xi. Intoxicating drinks
xii. Opium
xiii. Gambling
xiv. Arson
xv. Adultery
xvi. Murder
xvii. Theft
xviii. Homosexuality
xix. Congregational prayer, except
for the dead
xx. Cruelty to animals
xxi. Idleness and sloth
xxii. Backbiting
xxiii. Calumny
xxiv. Carrying arms unless essential
xxv. Use of public pools in Persian
baths
xxvi. Entering a house without the
owner's permission
xxvii. Striking or wounding a person
xxviii. Contention and conflict
xxix. Muttering sacred verses in the
street
xxx. Plunging one's hand in food
xxxi. Shaving one's head
xxxii. Growth of men's hair beyond the
lobe of the ear
+P159
2. Abrogation of specific laws and ordinances of
previous Dispensations, which prescribed:
a. Destruction of books
b. Prohibition of the wearing of silk
c. Prohibition of the use of gold and silver
utensils
d. Limitation of travel
e. Offering priceless gifts to the Founder of
the Faith
f. Prohibition on questioning the Founder
of the Faith
g. Prohibition against remarrying one's
divorced wife
h. Penalizing whoever causes sadness to his
neighbour
i. Prohibition of music
j. Limitations upon one's apparel and beard
k. Uncleanliness of divers objects and peoples
l. Uncleanliness of semen
m. Uncleanliness of certain objects for
purposes of prostration
3. Miscellaneous Exhortations:
a. To associate with the followers of all
religions with fellowship
b. To honour one's parents
c. Not to wish for others what one does not
wish for one's self
d. To teach and propagate the Faith after the
ascension of its Founder
+P160
e. To assist those who arise to promote the
Faith
f. Not to depart from the Writings or to be
misled by those who do
g. To refer to the Holy Writ when differences
arise
h. To immerse one's self in the study of the
Teachings
i. Not to follow one's idle fancies and vain
imaginations
j. To recite the holy verses at morn and at
eventide
k. To recite the holy verses melodiously
l. To teach one's children to chant the holy
verses in the &Mashriqu'l-Adhkar
m. To study such arts and sciences as benefit
mankind
n. To take counsel together
o. Not to be indulgent in carrying out the
statutes of God
p. To repent to God of one's sins
q. To distinguish one's self through good
deeds
i. To be truthful
ii. To be trustworthy
iii. To be faithful
iv. To be righteous and fear God
v. To be just and fair
vi. To be tactful and wise
vii. To be courteous
viii. To be hospitable
+P161
ix. To be persevering
x. To be detached
xi. To be absolutely submissive to
the Will of God
xii. Not to stir up mischief
xiii. Not to be hypocritical
xiv. Not to be proud
xv. Not to be fanatical
xvi. Not to prefer one's self to one's
neighbour
xvii. Not to contend with one's neighbour
xviii. Not to indulge one's passions
xix. Not to lament in adversity
xx. Not to contend with those in
authority
xxi. Not to lose one's temper
xxii. Not to anger one's neighbour
r. To be closely united
s. To consult competent physicians when
ill
t. To respond to invitations
u. To show kindness to the kindred of the
Founder of the Faith
v. To study languages for the furtherance of
the Faith
w. To further the development of cities and
countries for the glorification of the
Faith
x. To restore and preserve the sites associated
with the Founders of the Faith
+P162
y. To be the essence of cleanliness:
i. To wash one's feet
ii. To perfume one's self
iii. To bathe in clean water
iv. To cut one's nails
v. To wash soiled things in clean
water
vi. To be stainless in one's dress
vii. To renew the furnishings of one's
house
V. SPECIFIC ADMONITIONS, REPROOFS AND WARNINGS
Addressed to:
1. The entire human race
2. Crowned heads of the world
3. The concourse of ecclesiastics
4. The Rulers of America and Presidents of the
Republics therein
5. William I, King of Prussia
6. Francis Joseph, Emperor of Austria
7. The people of the &Bayan
8. Members of parliaments throughout the world
VI. MISCELLANEOUS SUBJECTS
1. The transcendent character of the &Baha'i
Revelation
2. The exalted station of the Author of the Faith
3. The supreme importance of the &Kitab-i-Aqdas,
"The Most Holy Book"
4. The doctrine of the "Most Great Infallibility"
+P163
5. The twin duties of recognition of the Manifestation
and observance of His Laws, and their
inseparability
6. The end of all learning is the recognition of
Him Who is the Object of all knowledge
7. The blessedness of those who have recognized
the fundamental verity "He shall not be asked of
His doings"
8. The revolutionizing effect of the "Most Great
Order"
9. The selection of a single language and the
adoption of a common script for all on earth
to use: one of two signs of the maturity of the
human race
10. Prophecies of the &Bab regarding "He Whom
God will make manifest"
11. Prediction relating to opposition to the Faith
12. Eulogy of the king who will profess the Faith
and arise to serve it
13. The instability of human affairs
14. The meaning of true liberty
15. The merit of all deeds is dependent upon
God's acceptance
16. The importance of love for God as the motive
of obedience to His Laws
17. The importance of utilizing material means
18. Eulogy of the learned among the people of
&Baha
19. Assurance of forgiveness to &Mirza &Yahya
should he repent
20. Apostrophe addressed to &Tihran
+P164
21. Apostrophe addressed to Constantinople and
its people
22. Apostrophe addressed to the "banks of the
Rhine"
23. Condemnation of those who lay false claim to
esoteric knowledge
24. Condemnation of those who allow pride in
their learning to debar them from God
25. Prophecies relating to &Khurasan
26. Prophecies relating to &Kirman
27. Allusion to &Shaykh &Ahmad-i-Ahsa'i
28. Allusion to the Sifter of Wheat
29. Condemnation of &Haji &Muhammad-Karim &Khan
30. Condemnation of &Shaykh &Muhammad-Hasan
31. Allusion to Napoleon III
32. Allusion to &Siyyid &Muhammad-i-Isfahani
33. Assurance of aid to all those who arise to serve
the Faith
+P165
NOTES
1. the sweet-smelling savour of My garment # 4
This is an allusion to the story of Joseph in the &Qur'an 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 &Baha'i Writings to refer
to the recognition of the Manifestation of God and His
Revelation.
&Baha'u'llah, 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 &Bab, in the
&Qayyumu'l-Asma', identifies &Baha'u'llah 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-Baha had aroused in His
half-brother, &Mirza &Muhammad-'Ali, 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
The consumption of wine and other intoxicants is prohibited
in the &Kitab-i-Aqdas (see notes 144 and 170).
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 &Baha'u'llah, but in the
Bible, in the &Qur'an, and in ancient Hindu traditions.
+P166
For example, in the &Qur'an the righteous are promised
that they will be given to drink of the "choice sealed wine". In
His Tablets, &Baha'u'llah 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".
In one of His meditations, &Baha'u'llah 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
In Arabic, there are several words for prayer. The word
"&salat", 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".
&Baha'u'llah states that "obligatory prayer and fasting
occupy an exalted station in the sight of God" (Q and A 93).
&Abdu'l-Baha 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".
The Obligatory Prayer (see note 9) referred to in this
verse has been superseded by the three Obligatory Prayers
later revealed by &Baha'u'llah (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 &Kitab-i-Aqdas.
A number of the items in Questions and Answers deal
+P167
with aspects of the three new Obligatory Prayers. &Baha'u'llah
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.
The details of the law concerning obligatory prayer are
summarized in section IV.A.1.-17. of the Synopsis and
Codification.
4. nine &rak'ahs # 6
A &rak'ah is the recitation of specifically revealed verses
accompanied by a prescribed set of genuflections and other
movements.
The Obligatory Prayer originally enjoined by &Baha'u'llah
upon His followers consisted of nine &rak'ahs. The
precise nature of this prayer and the specific instructions for
its recitation are unknown, as the prayer has been lost. (See
note 9.)
In a Tablet commenting on the presently-binding
Obligatory Prayers, &Abdu'l-Baha 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".
Shoghi Effendi explains that the few simple directions
given by &Baha'u'llah 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
Regarding the definition of the words "morning", "noon" and
"evening", at which times the currently binding medium
Obligatory Prayer is to be recited, &Baha'u'llah 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
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two hours thereafter". Further, &Abdu'l-Baha has stated that
the morning Obligatory Prayer may be said as early as
dawn.
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
The requirements for obligatory prayer called for in the &Babi
and Islamic Dispensations were more demanding than those
for the performance of the Obligatory Prayer consisting of
nine &rak'ahs that was prescribed in the &Kitab-i-Aqdas (see
note 4).
In the &Bayan, the &Bab prescribed an Obligatory Prayer
consisting of nineteen &rak'ahs which was to be performed
once in a twenty-four-hour period--from noon of one day to
noon of the next.
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'ahs varies
according to the time of recitation, a total of seventeen
&rak'ahs are offered in the course of a day.
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
Point of Adoration for the denizens of the Cities of
Eternity # 6
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 &Bab's instructions in the Arabic &Bayan were:
The Qiblih is indeed He Whom God will make manifest;
whenever He moveth, it moveth, until He shall come to rest.
This passage is quoted by &Baha'u'llah in the &Kitab-i-Aqdas
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(# 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,
turn your faces towards the Spot that We have
ordained for you # 6
&Baha'u'llah ordains His resting-place as the Qiblih after His
passing. The Most Holy Tomb is at &Bahji, &Akka. &Abdu'l-Baha
describes that Spot as the "luminous Shrine", "the place
around which circumambulate the Concourse on High".
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:
...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, &Baha'u'llah, when we pray;
... we turn our faces ... to where His dust lies on this
earth as a symbol of the inner act.
9. We have set forth the details of obligatory prayer in
another Tablet. # 8
The original Obligatory Prayer had "for reasons of wisdom"
been revealed by &Baha'u'llah 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.
Shortly after the Ascension of &Baha'u'llah, the text of
this prayer, along with a number of other Tablets, was
stolen by &Muhammad-'Ali, the Arch-breaker of His
Covenant.
10. the Prayer for the Dead # 8
The Prayer for the Dead (see Some Texts Supplementary to
the &Kitab-i-Aqdas) is the only &Baha'i obligatory prayer
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which is to be recited in congregation; it is to be recited by
one believer while all present stand in silence (see note 19).
&Baha'u'llah 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).
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
The passages that form part of the Prayer for the Dead
comprise the repetition of the greeting "&Allah-u-Abha"
(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 &Bab in the &Bayan. &Baha'u'llah added a
supplication to precede these passages.
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
would that of the beaver, the squirrel, and other
animals # 9
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. &Baha'u'llah
here confirms the &Bab's pronouncement in the Arabic &Bayan
that such things do not invalidate one's prayer.
13. We have commanded you to pray and fast from the
beginning of maturity # 10
&Baha'u'llah 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.
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14. He hath exempted from this those who are weak
from illness or age # 10
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. &Baha'u'llah
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.
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
on any surface that is clean, for We have removed in
this regard the limitation that had been laid down in
the Book # 10
The requirements of prayer in previous Dispensations have
often included prostration. In the Arabic &Bayan the &Bab
called upon the believers to lay their foreheads on surfaces of
crystal when prostrating. Similarly, in &Islam, certain
restrictions are imposed with regard to the surface on which
Muslims are permitted to prostrate. &Baha'u'llah abrogates
such restrictions and simply specifies "any surface that is
clean".
16. Let him that findeth no water for ablution repeat
five times the words "In the Name of God, the Most
Pure, the Most Pure", and then proceed to his
devotions. # 10
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
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repetition five times of the specifically revealed verse is
prescribed. See note 34 for a general discussion of ablutions.
Antecedents in earlier Dispensations for the provision
of substitute procedures to be followed when no water is
available are found in the &Qur'an and in the Arabic &Bayan.
17. In regions where the days and nights grow long,
let times of prayer be gauged by clocks and other
instruments that mark the passage of the hours. # 10
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
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 &Baha'i 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
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 &Islam where Friday
prayer in the mosque is led by an &imam, has been annulled
in the &Baha'i Dispensation. The Prayer for the Dead (see
note 10) is the only congregational prayer prescribed by
&Baha'i law. It is to be recited by one of those present while
the remainder of the party stands in silence; the reader has
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no special status. The congregation is not required to face
the Qiblih (Q and A 85).
The three daily Obligatory Prayers are to be recited
individually, not in congregation.
There is no prescribed way for the recital of the many
other &Baha'i 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
...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
Teachings.
20. God hath exempted women who are in their
courses from obligatory prayer and fasting. # 13
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 &Bayan, where a similar dispensation
was granted.
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
&Baha'u'llah (see note 106).
The Universal House of Justice has clarified that the
provisions in the &Kitab-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
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that, in deciding whether to do so or not, the believer
should use wisdom and realize that &Baha'u'llah has granted
these exemptions for good reason.
The prescribed exemption from obligatory prayer,
originally related to the Obligatory Prayer consisting of
nine &rak'ahs, is now applicable to the three Obligatory
Prayers which superseded it.
21. When travelling, if ye should stop and rest in some
safe spot, perform ye--men and women alike--a single
prostration in place of each unsaid Obligatory
Prayer # 14
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.
&Baha'u'llah 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).
Numbers 21, 58, 59, 60, and 61 in Questions and
Answers amplify this provision.
22. Upon completing your prostrations, seat yourselves
cross-legged # 14
The Arabic expression "&haykalu't-tawhid", 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
There is a well-known Islamic tradition concerning God and
His creation:
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I was a Hidden Treasure. I wished to be made known,
and thus I called creation into being in order that I might
be known.
References and allusions to this tradition are found
throughout the &Baha'i Writings. For example, in one of His
prayers, &Baha'u'llah reveals:
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
&Baha'u'llah, XXXVIII)
Likewise, in the Hidden Words, He states:
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
thy soul with the spirit of life.
&Abdu'l-Baha, in His commentary on the above-cited
tradition, wrote:
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
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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
"Pen of the Most High", "the Supreme Pen" and "the Most
Exalted Pen" are references to &Baha'u'llah, illustrating His
function as Revealer of the Word of God.
25. We have enjoined upon you fasting during a brief
period # 16
Fasting and obligatory prayer constitute the two pillars that
sustain the revealed Law of God. &Baha'u'llah 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.
Shoghi Effendi indicates that the fasting period, which
involves complete abstention from food and drink from
sunrise till sunset, is
...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
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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
carnal desires.
Fasting is enjoined on all the believers once they attain
the age of 15 and until they reach the age of 70 years.
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.
The nineteen-day period of fasting coincides with the
&Baha'i month of &Ala', 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-Ruz (see note
26).
26. and at its close have designated for you &Naw-Ruz
as a feast # 16
The &Bab introduced a new calendar, known now as the &Badi'
or &Baha'i calendar (see notes 27 and 147). According to this
calendar, a day is the period from sunset to sunset. In the
&Bayan, the &Bab ordained the month of &Ala' to be the month
of fasting, decreed that the day of &Naw-Ruz should mark
the termination of that period, and designated &Naw-Ruz as
the Day of God. &Baha'u'llah confirms the &Badi' calendar
wherein &Naw-Ruz is designated as a feast.
&Naw-Ruz is the first day of the new year. It coincides
with the spring equinox in the northern hemisphere, which
usually occurs on 21 March. &Baha'u'llah 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-Ruz could fall on 20, 21, or 22 March,
depending on the time of the equinox.
&Baha'u'llah has left the details of many laws to be filled
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in by the Universal House of Justice. Among these are a
number of matters affecting the &Baha'i calendar. The
Guardian has stated that the implementation, worldwide,
of the law concerning the timing of &Naw-Ruz 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
The &Badi' 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 &Bab did not specifically
define the place for the intercalary days in the new calendar.
The &Kitab-i-Aqdas resolves this question by assigning the
"excess" days a fixed position in the calendar immediately
preceding the month of &Ala', the period of fasting. For
further details see the section on the &Baha'i calendar in The
&Baha'i World, volume XVIII.
28. We have ordained that these ... shall be the
manifestations of the letter &Ha # 16
Known as the &Ayyam-i-Ha (the Days of &Ha), the Intercalary
Days have the distinction of being associated with "the letter
&Ha". The abjad numerical value of this Arabic letter is five,
which corresponds to the potential number of intercalary
days.
The letter "&Ha" 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
&Baha'u'llah enjoined upon His followers to devote these days
to feasting, rejoicing and charity. In a letter written on
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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
The minimum duration of a journey which exempts the
believer from fasting is defined by &Baha'u'llah (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.
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
period of one's travel, not just the hours one is in a train or
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
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
This relates to the period of fasting. In one of His Tablets,
&Abdu'l-Baha, 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.
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33. It hath been ordained that every believer in God
... shall, each day ... repeat "&Allah-u-Abha" ninety-five
times. # 18
"&Allah-u-Abha" is an Arabic phrase meaning "God the All-Glorious".
It is a form of the Greatest Name of God (see
note 137). In &Islam there is a tradition that among the many
names of God, one was the greatest; however, the identity
of this Greatest Name was hidden. &Baha'u'llah has
confirmed that the Greatest Name is "&Baha".
The various derivatives of the word "&Baha" are also
regarded as the Greatest Name. Shoghi Effendi's secretary
writing on his behalf explains that
The Greatest Name is the Name of &Baha'u'llah. "&Ya
&Baha'u'l-Abha" is an invocation meaning: "O Thou Glory
of Glories!". "&Allah-u-Abha" is a greeting which means:
"God the All-Glorious". Both refer to &Baha'u'llah. By
Greatest Name is meant that &Baha'u'llah has appeared in
God's Greatest Name, in other words, that He is the
supreme Manifestation of God.
The greeting "&Allah-u-Abha" was adopted during the
period of &Baha'u'llah's exile in Adrianople.
The repetition of "&Allah-u-Abha" ninety-five times is
to be preceded by the performance of ablutions (see note
34).
34. Perform ye ... ablutions for the Obligatory
Prayer # 18
Ablutions are specifically associated with certain prayers.
They must precede the offering of the three Obligatory
Prayers, the daily recitation of "&Allah-u-Abha" 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).
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
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recitation of certain verses (see Some Texts Revealed by
&Baha'u'llah Supplementary to the &Kitab-i-Aqdas).
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).
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).
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
The prohibition against taking another's life is repeated by
&Baha'u'llah in paragraph 73 of the &Kitab-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 &Kitab-i-Aqdas,
# 188).
36. or adultery # 19
The Arabic word "&zina", 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 "&zina" is rape. The only
penalty prescribed by &Baha'u'llah 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
Backbiting, slander and dwelling on the faults of others
have been repeatedly condemned by &Baha'u'llah. In the
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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
The &Baha'i laws of inheritance apply only in case of
intestacy, that is, when the individual dies without leaving
a will. In the &Kitab-i-Aqdas (# 109), &Baha'u'llah 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 &Baha'i or &non-Baha'i, who should inherit (Q and A
69). In this connection, a letter written on behalf of Shoghi
Effendi explains that:
...even though a &Baha'i 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 &Baha'u'llah 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.
This verse of the Aqdas introduces a lengthy passage in
which &Baha'u'llah elaborates the &Baha'i law of inheritance.
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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.
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 &Bab in the
&Bayan. The major features of the &Baha'i laws of inheritance
in the case of intestacy are:
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).
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.)
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.
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.
5. In cases where there is no issue, the share of the
children reverts to the House of Justice (Q and A 7, 41).
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).
7. Should none of the specified categories exist, two
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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.
8. Should one leave none of the aforementioned heirs,
the entire estate reverts to the House of Justice.
9. &Baha'u'llah states that &non-Baha'is have no right to
inherit from their &Baha'i 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 &Baha'i 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 &Baha'i 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 &Baha'i to provide for his or
her &non-Baha'i partner, children or relatives by
leaving a will.
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
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
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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
In a Tablet, &Abdu'l-Baha 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".
&Baha'u'llah 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
In the &Bab'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.
&Baha'u'llah 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
In referring to the House of Justice in the &Kitab-i-Aqdas,
&Baha'u'llah 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.
In a Tablet enumerating the revenues of the local
treasury, &Abdu'l-Baha includes those inheritances for which
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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
&Baha'u'llah 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
In a Tablet, &Abdu'l-Baha 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.
&Baha'u'llah 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
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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, &Baha'u'llah 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
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
The word "&amin", 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 "&amin" denotes, among other things,
a trustee, guarantor, custodian, guardian, and keeper.
47. Division of the estate should take place only after
the &Huququ'llah hath been paid, any debts have been
settled, the expenses of the funeral and burial
defrayed # 28
&Baha'u'llah 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
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&Huququ'llah (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
In the Arabic &Bayan the &Bab 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.
The "nine" mentioned here is represented in the Arabic
text by the letter "&Ta", which is its equivalent in the abjad
notation (see Glossary). It is the first element of the &Bab'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
"&Baha", 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
The institution of the House of Justice consists of elected
councils which operate at the local, national and international
levels of society. &Baha'u'llah ordains both the
Universal House of Justice and the Local Houses of Justice
in the &Kitab-i-Aqdas. &Abdu'l-Baha, 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.
In the verse cited above, the reference is to the Local
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House of Justice, an institution which is to be elected in a
locality whenever there are nine or more resident adult
&Baha'is. 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.
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,
...as the position and aims of the &Baha'i 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 &Baha'u'llah, 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 &Baha # 30
The abjad numerical equivalent of "&Baha" is nine. The
Universal House of Justice and the National and Local
Spiritual Assemblies currently have nine members each, the
minimum number prescribed by &Baha'u'llah.
51. It behoveth them to be the trusted ones of the
Merciful among men # 30
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 &Baha'u'llah and &Abdu'l-Baha,
in the letters of Shoghi Effendi, and in the
elucidations of the Universal House of Justice. The major
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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
&Baha'u'llah 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 &Baha'i Administrative Order.
In Questions and Answers, number 99, &Baha'u'llah
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 &Baha'i 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
The &Baha'i House of Worship is dedicated to the praise of
God. The House of Worship forms the central edifice of the
&Mashriqu'l-Adhkar (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-Baha describes the
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&Mashriqu'l-Adhkar as "one of the most vital institutions in the
world", and Shoghi Effendi indicates that it exemplifies in
tangible form the integration of "&Baha'i 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, &Baha'i 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
Two sacred Houses are covered by this ordinance, the House
of the &Bab in &Shiraz and the House of &Baha'u'llah in
&Baghdad. &Baha'u'llah 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 &Suriy-i-Hajj
(Q and A 10), &Baha'u'llah 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.
After the passing of &Baha'u'llah, &Abdu'l-Baha designated
the Shrine of &Baha'u'llah at &Bahji as a place of
pilgrimage. In a Tablet, He indicates that the "Most Holy
Shrine, the Blessed House in &Baghdad and the venerated House of
the &Bab in &Shiraz" 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
In the &Bayan, the &Bab 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.
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&Baha'u'llah 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
It is obligatory for men and women to engage in a trade or
profession. &Baha'u'llah 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:
With reference to &Baha'u'llah'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, &Baha'u'llah
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 &Baha'u'llah 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.
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In one of His Tablets, &Abdu'l-Baha 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.)
In response to a question concerning whether &Baha'u'llah'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 &Baha'u'llah'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.
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
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. &Baha'u'llah 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
&Baha'u'llah prohibits confession to, and seeking absolution
of one's sins from, a human being. Instead one should beg
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forgiveness from God. In the Tablet of &Bisharat, 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".
Shoghi Effendi sets the prohibition into context. His
secretary has written on his behalf that we
...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.
The Universal House of Justice has also clarified that
&Baha'u'llah'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
&Baha'i 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
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
This is a reference to people who claim access to esoteric
knowledge and whose attachment to such knowledge veils
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them from the Revelation of the Manifestation of God.
Elsewhere &Baha'u'llah 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
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 &Baha'u'llah 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 &Bisharat, while acknowledging the
"pious deeds" of monks and priests, &Baha'u'llah 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
The Dispensation of &Baha'u'llah 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. &Baha'u'llah cautions against ascribing to "this verse"
anything other than its "obvious meaning", and in one of His
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Tablets, He specifies that "each year" of this thousand year
period consists of "twelve months according to the &Qur'an, and of
nineteen months of nineteen days each, according to the &Bayan".
The intimation of His Revelation to &Baha'u'llah in the
&Siyah-Chal of &Tihran, 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 &Iraq, then later while in
the Land of Mystery, and now from this Resplendent
Spot. # 37
The "Land of Mystery" refers to Adrianople, and "this
Resplendent Spot" is a reference to &Akka.
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
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
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. &Aghsan # 42
"&Aghsan" (plural of &Ghusn) is the Arabic word for
"Branches". This term is used by &Baha'u'llah 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 &Baha'u'llah
(see note 145) and of &Abdu'l-Baha. &Baha'u'llah, in the Book
of His Covenant, appointed &Abdu'l-Baha, His eldest son,
as the Centre of His Covenant and the Head of the Faith.
&Abdu'l-Baha, in His Will and Testament, appointed
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Shoghi Effendi, His eldest grandson, as the Guardian and
Head of the Faith.
This passage of the Aqdas, therefore, anticipates the
succession of chosen &Aghsan 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 &Aghsan ended before the Universal House of
Justice had been established (see note 67).
67. revert to the people of &Baha # 42
&Baha'u'llah provides for the possibility that the line of
&Aghsan 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 &Baha". The
term "people of &Baha" is used with a number of different
meanings in the &Baha'i 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
In some religious traditions it is considered desirable to
shave one's head. The shaving of the head is forbidden by
&Baha'u'llah, and He makes it clear that the provision
contained in His &Suriy-i-Hajj requiring pilgrims to the
Holy House in &Shiraz to shave their heads has been
superseded through this verse of the &Kitab-i-Aqdas (Q and A
10).
69. it is not seemly to let the hair pass beyond the limit
of the ears # 44
Shoghi Effendi has made clear that, unlike the prohibition
on shaving the head, this law forbidding the growing of the
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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
&Baha'u'llah 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
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 &Baha'u'llah 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
In the &Bayan the &Bab 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'an but from Muslim traditions. &Baha'u'llah here
confirms the &Bab's ruling.
73. Take heed lest, when partaking of food, ye plunge
your hands into the contents of bowls and
platters. # 46
This prohibition was defined by Shoghi Effendi as "plunging
one's hand in food". In many parts of the world it has
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been customary to eat with the hands from a communal
bowl.
74. Adopt ye such usages as are most in keeping with
refinement. # 46
This is the first of several passages referring to the
importance of refinement and cleanliness. The original
Arabic word "&latafah", 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 &Kitab-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
In the Tablet of &Ishraqat, &Baha'u'llah affirms that the Most
Great Infallibility is confined to the Manifestations of God.
Chapter 45 in Some Answered Questions is devoted to an
explanation by &Abdu'l-Baha 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
&Abdu'l-Baha, 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
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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
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-Baha 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.)
In one of His Tablets, &Abdu'l-Baha 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.
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 &mithqals of gold, to be doubled if they should
repeat the offence # 49
A &mithqal is a unit of weight. The weight of the traditional
&mithqal used in the Middle East is equivalent to 24
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&nakhuds. However, the &mithqal used by the &Baha'is consists
of 19 &nakhuds, "in accordance with the specification of the
&Bayan" (Q and A 23). The weight of nine of these &mithqals
equals 32.775 grammes or 1.05374 troy ounces.
In relation to the application of the fine, &Baha'u'llah
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
&Abdu'l-Baha has written that "Among certain nations of the
East, music was considered reprehensible". Though the &Qur'an
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.
There are a number of passages in the &Baha'i Writings
in praise of music. &Abdu'l-Baha, for example, asserts that
"music, sung or played, is spiritual food for soul and heart".
80. O ye Men of Justice! # 52
It has been elucidated in the writings of &Abdu'l-Baha 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
While &Baha'u'llah specified that the extent of the penalty
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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
This injunction has become the basis for the holding of
monthly &Baha'i festivities and as such constitutes the
ordination of the Nineteen Day Feast. In the Arabic &Bayan
the &Bab called upon His followers to gather together once
every nineteen days to show hospitality and fellowship.
&Baha'u'llah here confirms this and notes the unifying role of
such occasions.
&Abdu'l-Baha and Shoghi Effendi after Him have
gradually unfolded the institutional significance of this
injunction. &Abdu'l-Baha 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 &Baha'i community,
including the sharing of news and messages.
In answer to a question as to whether this injunction is
obligatory, &Baha'u'llah stated it was not (Q and A 48). Shoghi
Effendi in a letter written on his behalf further comments:
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
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By this law, &Baha'u'llah 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
While hunting is not forbidden by &Baha'u'llah, 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
The injunction to show kindness to &Baha'u'llah's kindred
does not give them a share in the property of others. This is
in contrast to &Shi'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
The law of &Baha'u'llah prescribes the death penalty for
murder and arson, with the alternative of life imprisonment
(see note 87).
In His Tablets &Abdu'l-Baha 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.
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With regard to this provision, Shoghi Effendi in a
letter written on his behalf gives the following explanation:
In the Aqdas &Baha'u'llah 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.
The details of the &Baha'i law of punishment for murder
and arson, a law designed for a future state of society, were
not specified by &Baha'u'llah. 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.
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
Shoghi Effendi, in response to a question about this verse of
the Aqdas, affirmed that while capital punishment is
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permitted, an alternative, "life imprisonment", has been
provided "whereby the rigours of such a condemnation can
be seriously mitigated". He states that "&Baha'u'llah 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 &Baha'i 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
&Baha'u'llah, in one of His Tablets, states that God, in
establishing this law, has made marriage "a fortress for well-being
and salvation".
The Synopsis and Codification, section IV.C.1.a.-o.,
summarizes and synthesizes the provisions in the &Kitab-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
While the text of the &Kitab-i-Aqdas appears to permit
bigamy, &Baha'u'llah 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-Baha, the authorized Interpreter of the &Baha'i
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:
+P206
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.
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; &Baha'u'llah, 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 &Kitab-i-Aqdas
but uphold a condition that enabled &Abdu'l-Baha 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
&Baha'u'llah states that a man may employ a maiden for
domestic service. This was not permissible under &Shi'ih
Muslim practice unless the employer entered into a
marriage contract with her. &Baha'u'llah 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
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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
While marriage is enjoined in the &Kitab-i-Aqdas, &Baha'u'llah
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
In a letter written on his behalf, Shoghi Effendi has
commented on this provision of the law:
&Baha'u'llah has clearly stated the consent of all living
parents is required for a &Baha'i marriage. This applies
whether the parents are &Baha'is or &non-Baha'is, 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
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 &Bayan.
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The dowry is to be paid by the bridegroom to the
bride. It is fixed at 19 &mithqals of pure gold for city-dwellers,
and 19 &mithqals of silver for village-dwellers (see
note 94). &Baha'u'llah 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).
With the Revelation of &Baha'u'llah 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 &Baha'u'llah 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 &mithqals of pure gold,
and for village-dwellers at the same amount in
silver # 66
&Baha'u'llah 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 &mithqals...
If he content himself, however, with a payment of the
lowest level, it shall be better for him according to the
Book. # 66
In answer to a question about the dowry, &Baha'u'llah stated:
Whatever is revealed in the &Bayan, in respect to those residing in
cities and villages, is approved and should be carried out.
However, in the &Kitab-i-Aqdas mention is made of the lowest
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level. The intention is nineteen &mithqals of silver, specified in the
&Bayan 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 &Baha 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.
&Abdu'l-Baha, 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 "&vahid". One &vahid is equivalent to nineteen
&mithqals. He stated:
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 &vahid; if of modest means, he payeth
two &vahids; if well-to-do, three &vahids; if wealthy, four &vahids;
and if very rich, he giveth five &vahids. It is, in truth, a matter
for agreement between the bridegroom, the bride, and their
parents. Whatever agreement is reached should be carried out.
In this same Tablet, &Abdu'l-Baha 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
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, &Baha'u'llah has stated that, should the husband
have been aware of the law prescribed in the &Kitab-i-Aqdas,
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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
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 &Baha'i calendar).
&Baha'u'llah 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-Baha, 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
&Baha'u'llah defines "the course that is praiseworthy" as "the
exercise of patience" (Q and A 4).
99. two just witnesses # 67
&Baha'u'llah 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 &Baha'is
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
Divorce is strongly condemned in the &Baha'i Teachings. If,
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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".
In Questions and Answers, &Baha'u'llah 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.
The detailed provisions of the &Baha'i 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
This relates to a law of &Islam set out in the &Qur'an which
decreed that under certain conditions a man could not
remarry his divorced wife unless she had married and been
divorced by another man. &Baha'u'llah affirms that this is the
practice which has been prohibited in the &Kitab-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
Shoghi Effendi states, in a letter written on his behalf, that
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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
In a number of religious traditions and in &Shi'ih Muslim
practice semen has been declared ritually unclean. &Baha'u'llah
has here dispelled this concept. See also note 106
below.
104. Cleave ye unto the cord of refinement # 74
&Abdu'l-Baha 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
The "three respects" referred to in this verse are changes in the
colour, taste or smell of the water. &Baha'u'llah 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
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 &Baha'u'llah. 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 &Ridvan # 75
This is a reference to the arrival of &Baha'u'llah and His
companions in the &Najibiyyih Garden outside the city of
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&Baghdad, subsequently referred to by the &Baha'is as the
Garden of &Ridvan. This event, which took place thirty-one
days after &Naw-Ruz, in April 1863, signalized the
commencement of the period during which &Baha'u'llah
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 &Ridvan as "the Spot from which He
shed upon the whole of creation the splendours of His Name, the
All-Merciful". &Baha'u'llah spent twelve days in this Garden
prior to departing for Istanbul, the place to which He had
been banished.
The Declaration of &Baha'u'llah is celebrated annually
by the twelve-day &Ridvan Festival, described by Shoghi
Effendi as "the holiest and most significant of all &Baha'i
festivals" (see notes 138 and 140).
108. the &Bayan # 77
The &Bayan, the Mother Book of the &Babi Dispensation,
is the title given by the &Bab to His Book of Laws, and it is
also applied to the entire body of His Writings. The Persian
&Bayan is the major doctrinal work and principal repository
of the laws ordained by the &Bab. The Arabic &Bayan is
parallel in content but smaller and less weighty. When
describing the Persian &Bayan 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".
&Abdu'l-Baha has written: "The &Bayan hath been
superseded by the &Kitab-i-Aqdas, except in respect of such laws as
have been confirmed and mentioned in the &Kitab-i-Aqdas."
109. the destruction of books # 77
In the Tablet of &Ishraqat &Baha'u'llah, referring to the fact
that the &Bab had made the laws of the &Bayan subject to His
sanction, states that He put some of the &Bab's laws into
effect "by embodying them in the &Kitab-i-Aqdas in different
words", while others He set aside.
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With regard to the destruction of books, the &Bayan
commanded the &Bab's followers to destroy all books except
those that were written in vindication of the Cause and
Religion of God. &Baha'u'llah abrogates this specific law of
the &Bayan.
As to the nature and severity of the laws of the &Bayan,
Shoghi Effendi in a letter written on his behalf provides the
following comment:
The severe laws and injunctions revealed by the &Bab
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 &Babi
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 &Bab and His followers were taken with
the view of undermining the very foundations of &Shi'ih
orthodoxy, and thus paving the way for the coming of
&Baha'u'llah. To assert the independence of the new
Dispensation, and to prepare also the ground for the
approaching Revelation of &Baha'u'llah, the &Bab 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
The &Baha'i Writings enjoin the acquisition of knowledge
and the study of the arts and sciences. &Baha'is are
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admonished to respect people of learning and accomplishment,
and are warned against the pursuit of studies that are
productive only of futile wrangling.
In His Tablets &Baha'u'llah 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 &Baha'u'llah
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
This is a traditional Jewish and Islamic title of Moses.
&Baha'u'llah 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
The mountain where the Law was revealed by God to
Moses.
113. the Spirit of God # 80
This is one of the titles used in the Islamic and &Baha'i
Writings to designate Jesus Christ.
114. Carmel ... Zion # 80
Carmel, the "Vineyard of God", is the mountain in the
Holy Land where the Shrine of the &Bab and the seat of the
world administrative centre of the Faith are situated.
Zion is a hill in Jerusalem, the traditional site of the
tomb of King David, and is symbolic of Jerusalem as a Holy
City.
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115. the Crimson Ark # 84
The "Crimson Ark" refers to the Cause of &Baha'u'llah. His
followers are designated as the "companions of the Crimson
Ark", lauded by the &Bab in the &Qayyumu'l-Asma'.
116. O Emperor of Austria! He Who is the Dayspring
of God's Light dwelt in the prison of &Akka at the time
when thou didst set forth to visit the &Aqsa
Mosque. # 85
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 &Baha'u'llah Who at that
time was a prisoner in &Akka (Acre).
The &Aqsa Mosque, literally, the "Most Distant"
Mosque, is referred to in the &Qur'an, and has become
identified with the Temple Mount in Jerusalem.
117. O King of Berlin! # 86
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
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.
&Baha'u'llah 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
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shall pass" from his hands, and that his people would
experience great "commotions".
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
The word here translated as "Constantinople" is, in the
original, "&Ar-Rum" 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
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.
Constantinople was the capital of the Ottoman Empire
from 1453 until 1922. During &Baha'u'llah's sojourn in this
city, the tyrannical Sultan &Abdu'l-'Aziz occupied the
throne. The Ottoman Sultans were also the Caliphs, the
leaders of &Sunni &Islam. &Baha'u'llah anticipated the fall of the
Caliphate, which was abolished in 1924.
121. O banks of the Rhine! # 90
In one of His Tablets written before the First World War
(1914-1918), &Abdu'l-Baha explained that &Baha'u'llah'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.
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
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lamentations'" of Berlin "which half a century before, had been
ominously prophesied".
122. O Land of &Ta # 91
"&Ta" is the initial letter of &Tihran, the capital of Iran.
&Baha'u'llah 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 &Ta is nine,
which equals the numerical value of the name &Baha.
123. within thee was born the Manifestation of His
Glory # 92
This is a reference to the birth of &Baha'u'llah in &Tihran on
12 November 1817.
124. O Land of &Kha! # 94
A reference to the Iranian province of &Khurasan and
neighbouring areas, which include the city of &Ishqabad
(Ashkhabad).
125. Should anyone acquire one hundred &mithqals of
gold, nineteen &mithqals thereof are God's and to be
rendered unto Him # 97
This verse establishes &Huququ'llah, the Right of God, the
offering of a fixed portion of the value of the believer's
possessions. This offering was made to &Baha'u'llah as the
Manifestation of God and then, following His Ascension, to
&Abdu'l-Baha as the Centre of the Covenant. In His Will
and Testament, &Abdu'l-Baha provided that the &Huququ'llah
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 &Huququ'llah is a spiritual obligation,
the fulfilment of which has been left to the conscience of
each &Baha'i. While the community is reminded of the
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requirements of the law of &Huquq, no believer may be
approached individually to pay it.
A number of items in Questions and Answers further
elaborate this law. The payment of &Huququ'llah 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
&mithqals of gold (Q and A 8), it is a spiritual obligation to
pay nineteen percent of the total amount, once only,
as &Huququ'llah (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
&mithqals of gold, one is to pay nineteen percent of this
increase, and so on for each further increase (Q and A 8, 90).
Certain categories of possessions, such as one's residence,
are exempt from the payment of &Huququ'llah (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 &Huquq in
the event of the person's death (Q and A 9, 69, 80). (In this
latter case, see note 47.)
Extensive extracts from Tablets, Questions and
Answers, and other Writings concerning the spiritual
significance of &Huququ'llah and the details of its application
have been published in a compilation entitled &Huququ'llah.
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
"For a number of years", &Baha'u'llah 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 &Siyah-Chal of &Tihran
+P220
had elapsed did &Baha'u'llah reveal the &Kitab-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
This is a reference to the prison-city of &Akka. In the &Baha'i
Writings the word "crimson" is used in several allegorical
and symbolic senses. (See also note 115.)
128. the &Sadratu'l-Muntaha # 100
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 &Islam, 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 &Baha'i Writings to designate the Manifestation
of God Himself. (See also note 164.)
129. the Mother Book # 103
The term "Mother Book" is generally used to designate the
central Book of a religious Dispensation. In the &Qur'an and
Islamic &Hadith, the term is used to describe the &Qur'an
itself. In the &Babi Dispensation, the &Bayan is the Mother
Book, and the &Kitab-i-Aqdas is the Mother Book of the
Dispensation of &Baha'u'llah. Further, the Guardian in a
letter written on his behalf has stated that this concept can
+P221
also be used as a "collective term indicating the body of the
Teachings revealed by &Baha'u'llah". 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
In several of His Tablets, &Baha'u'llah 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.
As explained in notes 145 and 184, &Baha'u'llah
designated &Abdu'l-Baha, His eldest Son, as His Successor
and the Interpreter of His Teachings. &Abdu'l-Baha 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-Baha and
Shoghi Effendi are considered divinely guided and are
binding on the &Baha'is.
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 &Baha'i 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
+P222
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
&Baha'u'llah 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
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
Marriage with one's stepmother is here explicitly prohibited.
This prohibition also applies to marrying one's stepfather.
Where &Baha'u'llah 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.
&Abdu'l-Baha 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. &Baha'u'llah 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-Baha has written that the
more distant the blood-relationship between the couple the
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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
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.
The &Baha'i 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. &Baha'i law thus restricts
permissible sexual intercourse to that between a man and
the woman to whom he is married.
In a letter written on behalf of Shoghi Effendi it is
stated:
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 &Baha'u'llah,
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.
&Baha'u'llah 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
This is an allusion to the practice of certain clerics and
religious leaders of earlier Dispensations who, out of
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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. &Baha'u'llah
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
According to the Teachings of &Baha'u'llah, 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).
&Baha'u'llah 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 &Kitab-i-Aqdas for the
distribution of inheritance in the case of intestacy. (See
notes 38-48.)
137. the Most Great Name # 109
As explained in note 33, the Greatest Name of God can take
various forms, all based on the word "&Baha". The &Baha'is 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
This passage establishes four great festivals of the &Baha'i
year. The two designated by &Baha'u'llah as "the two Most
Great Festivals" are, first, the Festival of &Ridvan, which
commemorates &Baha'u'llah's Declaration of His Prophetic
Mission in the Garden of &Ridvan in &Baghdad during twelve
days in April/May 1863 and is referred to by Him as "the
+P225
King of Festivals" and, second, the &Bab's Declaration, which
occurred in May 1844 in &Shiraz. The first, ninth and twelfth
days of the Festival of &Ridvan are Holy Days (Q and A 1), as is
the day of the Declaration of the &Bab.
The "two other Festivals" are the anniversaries of the
births of &Baha'u'llah and the &Bab. In the Muslim lunar
calendar these fall on consecutive days, the birth of
&Baha'u'llah on the second day of the month of &Muharram
1233 A.H. (12 November 1817), and the birth of the &Bab
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 &Baha'u'llah 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 &Baha'i 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 &Baha # 111
In the &Baha'i calendar the first month of the year and the
first day of each month are given the name "&Baha". The day
of &Baha of the month of &Baha is thus the &Baha'i New Year,
&Naw-Ruz, which was ordained by the &Bab as a festival and
is here confirmed by &Baha'u'llah (see notes 26 and 147).
In addition to the seven Holy Days ordained in these
passages of the &Kitab-i-Aqdas, the anniversary of the
Martyrdom of the &Bab was also commemorated as a Holy
Day in the lifetime of &Baha'u'llah and, as a corollary to this,
&Abdu'l-Baha added the observance of the Ascension of
&Baha'u'llah, 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-Baha. See the section on the &Baha'i
calendar in The &Baha'i World, volume XVIII.
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140. The Most Great Festival is, indeed, the King of
Festivals # 112
A reference to the &Ridvan 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
This passage abrogates a provision of the &Bayan 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 &Bab 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
With reference to attending dawn prayers in the
&Mashriqu'l-Adhkar, the &Baha'i House of Worship, &Baha'u'llah
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
&Baha'u'llah 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 &Baha'i World, volume V,
p. 4, contains a photograph of a number of &Baha'u'llah's
seals.
144. It is inadmissible that man, who hath been
endowed with reason, should consume that which
stealeth it away. # 119
There are many references in the &Baha'i Writings which
+P227
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, &Baha'u'llah states:
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.
&Abdu'l-Baha 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".
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
&Baha'u'llah here alludes to &Abdu'l-Baha as His Successor
and calls upon the believers to turn towards Him. In the
Book of the Covenant, His Will and Testament, &Baha'u'llah
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
&Baha'u'llah on &Abdu'l-Baha. (See also notes 66 and 184.)
146. In the &Bayan it had been forbidden you to ask Us
questions. # 126
The &Bab forbade His followers to ask questions of Him
Whom God will make manifest (&Baha'u'llah), unless their
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questions were submitted in writing and pertained to
subjects worthy of His lofty station. See Selections from the
Writings of the &Bab.
&Baha'u'llah removes this prohibition of the &Bab. 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
The &Baha'i year, in accordance with the &Badi' 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 &Bab named the months after certain attributes of
God. The &Baha'i New Year, &Naw-Ruz, 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 &Baha'i calendar in
The &Baha'i World, volume XVIII.
148. the first hath been adorned with this Name
which overshadoweth the whole of creation # 127
In the Persian &Bayan, the &Bab bestowed the name "&Baha" on
the first month of the year (see note 139).
149. The Lord hath decreed that the dead should be
interred in coffins # 128
In the &Bayan, the &Bab 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".
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In brief, the &Baha'i 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-Baha 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).
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 &Baha'is are left free to make their own choices
in this matter.
150. the Point of the &Bayan # 129
The "Point of the &Bayan" is one of the titles by which the &Bab
referred to Himself.
151. the deceased should be enfolded in five sheets of
silk or cotton # 130
In the &Bayan, the &Bab specified that the body of the
deceased should be wrapped in five sheets of silk or cotton.
&Baha'u'llah confirmed this provision and added the stipulation
that for "those whose means are limited a single sheet of either
fabric will suffice".
When asked whether the "five sheets" mentioned in the
law referred to "five full-length shrouds" or "five cloths
which were hitherto customarily used", &Baha'u'llah responded
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that the intention is the "use of five cloths" (Q and A
56).
Concerning the way in which the body should be
wrapped, there is nothing in the &Baha'i 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
&Baha'is 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
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.
&Baha'u'llah affirms that the sooner the burial takes place,
"the more fitting and acceptable will it be" (Q and A 16).
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 &Baha'u'llah'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 &Bayan. # 131
The &Bab decreed certain restrictions on travel which were to
remain in force until the advent of the Promised One of the
&Bayan, 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
&Baha'u'llah identifies the "two Houses" as His House in
&Baghdad, designated by Him as the "Most Great House", and
the House of the &Bab in &Shiraz, both of which have been
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ordained by Him as sites of pilgrimage. (See Q and A 29, 32
and note 54.)
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. &Baha'u'llah 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). &Baha'i 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
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.
These words contain an allusion to a statement of the
&Bab in the Persian &Bayan about the "Living Book", which
He identifies as Him Whom God will make manifest. In
one of His Tablets &Baha'u'llah Himself states: "The Book of
God hath been sent down in the form of this Youth."
In this verse of the Aqdas, and again in paragraph 168
of the Aqdas, &Baha'u'llah 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
The "tribute" that &Baha'u'llah quotes in this passage is from
the Arabic &Bayan.
157. "The Qiblih is indeed He Whom God will make
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manifest; whenever He moveth, it moveth, until He
shall come to rest." # 137
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 &Bayan. Should only one party to a
marriage embrace this Cause, his or her possessions
will become unlawful to the other # 139
The passage of the &Bayan which &Baha'u'llah 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-Babi and its provision
that the property of a husband or wife who embraced the
Faith could not lawfully pass to the &non-Babi spouse were
explicitly held in abeyance by the &Bab, and were subsequently
annulled by &Baha'u'llah before they could come into
effect. &Baha'u'llah, in quoting this law, points to the fact
that, in revealing it, the &Bab had clearly anticipated the
possibility that the Cause of &Baha'u'llah would rise to
prominence before that of the &Bab Himself.
In God Passes By Shoghi Effendi points out that the
&Bayan "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 &Bayan # 140
One of the titles of the &Bab.
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160. Verily, there is none other God besides Me # 143
The &Baha'i Writings contain many passages that elucidate
the nature of the Manifestation and His relationship to God.
&Baha'u'llah 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":
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?"
&Baha'u'llah 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:
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...
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 &Baha'u'llah, the Guardian
wrote that the "human temple that has been the vehicle of
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so overpowering a Revelation" is not to be identified with
the "Reality" of God.
Concerning the uniqueness of &Baha'u'llah'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 &Baha'u'llah:
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 &Shi'ah &Islam the return of the &Imam &Husayn; to &Sunni
&Islam the descent of the "Spirit of God" (Jesus Christ); to
the Zoroastrians the promised &Shah-Bahram; to the
Hindus the reincarnation of Krishna; to the Buddhists
the fifth Buddha.
&Baha'u'llah describes the station of "Divinity" which
He shares with all the Manifestations of God as
...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.
And, regarding His own relationship to God, He testifies:
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 &Zakat # 146
&Zakat is referred to in the &Qur'an 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
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of exemption varied for different commodities, as did the
percentage payable on the portion assessable.
&Baha'u'llah states that the &Baha'i law of &Zakat follows
"what hath been revealed in the &Qur'an" (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 &Zakat are not mentioned in the
&Qur'an, 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 &Baha'i Fund.
162. It is unlawful to beg, and it is forbidden to give to
him who beggeth. # 147
In a Tablet &Abdu'l-Baha 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."
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
&Baha'u'llah abrogates the law of the Persian &Bayan
concerning the payment of a fine in reparation for causing
sadness to one's neighbour.
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164. the sacred Lote-Tree # 148
The "sacred Lote-Tree" is a reference to the &Sadratu'l-Muntaha,
the "Tree beyond which there is no passing" (see note
128). It is used here symbolically to designate &Baha'u'llah.
165. Recite ye the verses of God every morn and
eventide. # 149
&Baha'u'llah 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).
With regard to the definition of "verses of God",
&Baha'u'llah 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-Baha; 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
&Baha'u'llah confirms the injunction in the Arabic &Bayan
regarding the renewal, every nineteen years, of the
furnishings of one's home, provided one is able to do so.
&Abdu'l-Baha 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
The believers are exhorted in the &Kitab-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
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provisions. In relation to the washing of the feet,
&Baha'u'llah 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
These provisions have their antecedent in the Persian &Bayan.
The &Bab 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.
In comments on this law, &Abdu'l-Baha and Shoghi
Effendi have made it clear that in the &Mashriqu'l-Adhkar
(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-Adhkar, 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-Baha has stressed that when &Baha'is deliver their
speeches in gatherings, they are to do so in an attitude of
utmost humility and self-abnegation.
169. Gambling # 155
The activities that are included in this prohibition have not
been outlined in the Writings of &Baha'u'llah. As both
&Abdu'l-Baha 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
+P238
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.
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
This prohibition of the use of opium is reiterated by
&Baha'u'llah in the final paragraph of the &Kitab-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.
&Abdu'l-Baha has written:
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.
+P239
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.
In one of His Tablets &Abdu'l-Baha has stated
concerning opium: "the user, the buyer and the seller are all
deprived of the bounty and grace of God".
In yet another Tablet, &Abdu'l-Baha has written:
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.
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
&Shaykh &Ahmad-i-Ahsa'i (1753-1831), who was the founder
of the &Shaykhi School and the first of the "twin luminaries
that heralded the advent of the Faith of the &Bab",
prophesied that at the appearance of the Promised One all
things would be reversed, the last would be first, the first
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last. &Baha'u'llah 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-Ahsa'i see
The Dawn-Breakers, chapters 1 and 10.
172. the "Six" raised up by virtue of this "Upright
Alif" # 157
In his writings, &Shaykh &Ahmad-i-Ahsa'i placed great
emphasis on the Arabic letter "&Vav". In The Dawn-Breakers,
&Nabil states that this letter "symbolized for the &Bab the
advent of a new cycle of Divine Revelation, and has since
been alluded to by &Baha'u'llah in the &Kitab-i-Aqdas in such
passages as `the mystery of the Great Reversal' and `the Sign of the
Sovereign'".
The name for the letter "&Vav" consists of three letters:
&Vav, Alif, &Vav. 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 &Bab. The first letter with its value
of six, which comes before the Alif, is a symbol of earlier
Dispensations and Manifestations which predate the &Bab,
while the third letter, which also has a numerical value of
six, stands for &Baha'u'llah's supreme Revelation which was
made manifest after the Alif.
173. It hath been forbidden you to carry arms unless
essential # 159
&Baha'u'llah confirms an injunction contained in the &Bayan
which makes it unlawful to carry arms, unless it is necessary
+P241
to do so. With regard to circumstances under which the
bearing of arms might be "essential" for an individual,
&Abdu'l-Baha 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 &Baha'i 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.
On the societal level, the principle of collective
security enunciated by &Baha'u'llah (see Gleanings from the
Writings of &Baha'u'llah, CXVII) and elaborated by Shoghi
Effendi (see the Guardian's letters in The World Order of
&Baha'u'llah) 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 &Bisharat, &Baha'u'llah 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".
In another Tablet &Baha'u'llah 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
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'an, was abrogated by the &Bab.
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175. The Lord hath relieved you ... of the restrictions
that formerly applied to clothing and to the trim
of the beard. # 159
Many rules about dress had their origins in the laws and
traditional practices of the world's religions. For example,
the &Shi'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.
&Baha'u'llah 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 &Kaf and &Ra! # 164
&Kaf and &Ra are the first two consonants of &Kirman, the
name of a city and province of Iran.
177. We perceive that which secretly and stealthily
diffuseth from thee. # 164
This passage is a reference to the intrigues of a group of
&Azalis, followers of &Mirza &Yahya (see note 190), associated
with the city of &Kirman. They include &Mulla &Ja'far, his son
&Shaykh &Ahmad-i-Ruhi and &Mirza &Aqa &Khan-i-Kirmani
(both sons-in-law of &Mirza &Yahya), as well as &Mirza &Ahmad-i-Kirmani.
They not only sought to undermine the Faith,
but involved themselves in political intrigues which
culminated in the assassination of &Nasiri'd-Din &Shah.
178. Call ye to mind the &shaykh whose name was
&Muhammad-Hasan # 166
&Shaykh &Muhammad-Hasan, one of the leading exponents of
&Shi'ih &Islam, rejected the &Bab. The author of voluminous
+P243
writings on &Shi'ih jurisprudence, he is reported to have died
around 1850.
&Nabil, in The Dawn-Breakers, describes the encounter
that took place in Najaf between &Mulla &Aliy-i-Bastami, one
of the Letters of the Living, and &Shaykh &Muhammad-Hasan.
During the meeting, &Mulla &Ali announced the manifestation
of the &Bab and extolled the potency of His
Revelation. At the instigation of the &shaykh, &Mulla &Ali 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
This is an allusion to &Mulla &Muhammad &Ja'far &Gandum-Pak-Kun,
the first person in &Isfahan to accept the Faith of
the &Bab. He is mentioned in the Persian &Bayan and praised
as one who "donned the robe of discipleship". In The Dawn-Breakers,
&Nabil 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 &Tabarsi and perished during that
siege.
180. Take heed lest the word "Prophet" withhold you
from this Most Great Announcement # 167
&Baha'u'llah 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 &Islam. &Baha'u'llah 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
&Kitab-i-Iqan that the "people of the &Qur'an ... have allowed
the words `Seal of the Prophets' to veil their eyes", "to obscure their
+P244
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 &Bab 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
The word here translated "Vicegerency" is, in the original
Arabic, "&vilayat", 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.
In this verse of the Aqdas, &Baha'u'llah 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 &Karim # 170
&Haji &Mirza &Muhammad &Karim &Khan-i-Kirmani (1810-
circa 1873) was the self-appointed leader of the &Shaykhi
community after the death of Siyyid &Kazim, who was the
appointed successor to &Shaykh &Ahmad-i-Ahsa'i (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.
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
+P245
in those times. He actively opposed both the &Bab and
&Baha'u'llah, and used his treatises to attack the &Bab and His
Teachings. In the &Kitab-i-Iqan, &Baha'u'llah condemns the
tone and content of his writings and singles out for criticism
one of his works which contains negative allusions to the
&Bab. Shoghi Effendi describes him as "inordinately ambitious
and hypocritical" and describes how he "at the special
request of the &Shah had in a treatise viciously attacked the
new Faith and its doctrines".
183. O ye the learned ones in &Baha # 173
&Baha'u'llah eulogizes the learned among His followers. In
the Book of His Covenant, He wrote: "Blessed are the rulers
and learned among the people of &Baha." Referring to this
statement, Shoghi Effendi has written:
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.
The Hands of the Cause of God were individuals
appointed by &Baha'u'llah and charged with various duties,
especially those of protecting and propagating His Faith. In
Memorials of the Faithful &Abdu'l-Baha 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
+P246
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 &Baha'u'llah'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.
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
&Baha'u'llah invests &Abdu'l-Baha with the right of interpreting
His holy Writ (see also note 145).
185. the School of Transcendent Oneness # 175
In this verse and the ones which immediately follow it,
&Baha'u'llah confronts one of the reasons some of the &Babis
rejected His claim to be the Promised One of the &Bayan.
Their rejection was based on a Tablet addressed by the &Bab
to "Him Who will be made manifest" on the reverse side of
which the &Bab 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 &Bab.
These &Babis maintained that, since &Baha'u'llah was
+P247
two years older than the &Bab, it was not possible for Him to
receive this Tablet "at the primary school".
&Baha'u'llah 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
In His Tablet addressed to "Him Who will be made
manifest", the &Bab characterizes the &Bayan as an offering
from Him to &Baha'u'llah. See Selections from the Writings of the
&Bab.
187. O people of the &Bayan! # 176
Reference to the followers of the &Bab.
188. the letters B and E were joined and knit together # 177
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".
The imperative "Be" in the original Arabic is the word
"kun", consisting of the two letters "&kaf" and "&nun". They
have been translated by Shoghi Effendi in the above
manner. This word has been used in the &Qur'an as God's
bidding calling creation into being.
189. this new World Order # 181
In the Persian &Bayan, the &Bab stated: "Well is it with him
who fixeth his gaze upon the Order of &Baha'u'llah, and rendereth
thanks unto his Lord. For He will assuredly be made manifest.
God hath indeed irrevocably ordained it in the &Bayan." Shoghi
Effendi identifies this "Order" with the System &Baha'u'llah
+P248
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.
The features of the "new World Order" are delineated in
the Writings of &Baha'u'llah and &Abdu'l-Baha and in the
letters of Shoghi Effendi and the Universal House of Justice.
The institutions of the present-day &Baha'i Administrative
Order, which constitute the "structural basis" of &Baha'u'llah's
World Order, will mature and evolve into the &Baha'i
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".
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 &Baha'u'llah.
190. O source of perversion! # 184
This is a reference to &Mirza &Yahya, known as &Subh-i-Azal
(Morning of Eternity), a younger half-brother of &Baha'u'llah,
who arose against Him and opposed His Cause. &Mirza
&Yahya was nominated by the &Bab to serve as a figure-head
for the &Babi community pending the imminent manifestation
of the Promised One. At the instigation of Siyyid
&Muhammad-i-Isfahani (see note 192), &Mirza &Yahya betrayed
the trust of the &Bab, claimed to be His successor, and
intrigued against &Baha'u'llah, even attempting to have Him
murdered. When &Baha'u'llah formally declared His Mission
to him in Adrianople, &Mirza &Yahya 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 &Azalis (see note 177). He is described by Shoghi
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Effendi as the "Arch-Breaker of the Covenant of the &Bab"
(see God Passes By, chapter X).
191. remember how We nurtured thee by day and by
night for service to the Cause # 184
In God Passes By, Shoghi Effendi refers to the fact that
&Baha'u'llah, Who was thirteen years older than &Mirza
&Yahya, had counselled him and watched over his early youth
and manhood.
192. God hath laid hold on him who led thee
astray. # 184
A reference to Siyyid &Muhammad-i-Isfahani, who is
described by Shoghi Effendi as the "Antichrist of the &Baha'i
Revelation". He was a man of corrupt character and great
personal ambition who induced &Mirza &Yahya to oppose
&Baha'u'llah and to claim prophethood for himself (see note
190). Although he was an adherent of &Mirza &Yahya, Siyyid
&Muhammad was exiled with &Baha'u'llah to &Akka. He
continued to agitate and plot against &Baha'u'llah. In
describing the circumstances of his death, Shoghi Effendi
has written in God Passes By:
A fresh danger now clearly threatened the life of
&Baha'u'llah. 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
&Aqa &Jan.
The consternation that seized an already oppressed
community was indescribable. &Baha'u'llah's indignation
knew no bounds. "Were We", He thus voices His
emotions, in a Tablet revealed shortly after this act had
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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
&Baha'u'llah 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
The first sign of the coming of age of humanity referred to
in the Writings of &Baha'u'llah 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.
Concerning the "second" sign which &Baha'u'llah indicates
to have been revealed in the &Kitab-i-Aqdas, Shoghi
Effendi states that &Baha'u'llah, "...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'".
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Further insight into this process of mankind's coming
of age and proceeding to maturity is provided by the
following statement of &Baha'u'llah:
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.
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".
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GLOSSARY
&Abdu'l-Baha
The "Servant of &Baha", &Abbas Effendi (1844-1921), the
eldest son and appointed Successor of &Baha'u'llah, and the
Centre of His Covenant.
Abjad
The ancient Arabic system of allocating a numerical value
to letters of the alphabet, so that numbers may be
represented by letters and vice versa. Thus every word has
both a literal meaning and a numerical value.
&Bab, The
Literally the "Gate", the title assumed by &Mirza &Ali-Muhammad
(1819-1850) after the Declaration of His
Mission in &Shiraz in May 1844. He was the Founder of the
&Babi Faith and the Herald of &Baha'u'llah.
&Baha
&Baha means Glory. It is the Greatest Name of God and a
title by which &Baha'u'llah is designated. Also, the name of
the first month of the &Baha'i year and of the first day of each
&Baha'i month.
&Baha'u'llah
The "Glory of God", title of &Mirza &Husayn-'Ali (1817-1892),
the Founder of the &Baha'i Faith.
&Bayan
The &Bayan ("Exposition") is the title given by the &Bab to
His Book of Laws, and it is also applied to the entire body
of His Writings. The Persian &Bayan is the major doctrinal
work and principal repository of the laws ordained by the
&Bab. The Arabic &Bayan is parallel in content but smaller
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and less weighty. References in the annotations to subjects
found in both the Persian &Bayan and the Arabic &Bayan are
identified by use of the term "&Bayan" without further
qualification.
&Huququ'llah
The "Right of God". Instituted in the &Kitab-i-Aqdas, it is
an offering made by the &Baha'is through the Head of the
Faith for the purposes specified in the &Baha'i Writings.
&Mashriqu'l-Adhkar
Literally "the Dawning-place of the praise of God", the
designation of the &Baha'i House of Worship and its
dependencies.
&Mithqal
A unit of weight, equivalent to a little over 3 1/2 grammes,
used in the &Kitab-i-Aqdas with reference to quantities of
gold or silver for various purposes, usually in amounts of 9,
19 or 95 &mithqals. The equivalents of these in the metric
system and in troy ounces (which are used in the
measurement of precious metals), are as follows:
9 &mithqals = 32.775 grammes = 1.05374 troy ounces
19 &mithqals = 69.192 grammes = 2.22456 troy ounces
95 &mithqals = 345.958 grammes = 11.12282 troy ounces
This computation is based on the guidance of Shoghi
Effendi, conveyed in a letter written on his behalf, which
states "one &mithqal consists of nineteen &nakhuds. The
weight of twenty-four &nakhuds equals four and three-fifths
grammes. Calculations may be made on this basis." The
&mithqal traditionally used in the Middle East had consisted
of 24 &nakhuds but in the &Bayan this was changed to 19
&nakhuds and &Baha'u'llah confirmed this as the size of the
&mithqal referred to in the &Baha'i laws (Q and A 23).
&Nakhud
A unit of weight. See "&mithqal".
&Qayyumu'l-Asma'
The &Bab's commentary on the &Surih of Joseph in the
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&Qur'an. Revealed in 1844, this work is characterized by
&Baha'u'llah as "the first, the greatest, and mightiest of all books"
in the &Babi Dispensation.
Shoghi Effendi
Shoghi Effendi (1897-1957), Guardian of the &Baha'i Faith
from 1921-1957. He was the eldest grandson of &Abdu'l-Baha
and was appointed by Him as the Head of the Faith.
&Siyah-Chal
Literally "the Black Pit". The dark, foul-smelling, subterranean
dungeon in &Tihran where &Baha'u'llah was
imprisoned for four months in 1852.