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THE KITAB-I-AQDAS

Chemistry of Emotions
Why do the Bahai's act like Nakba does not exist? It is surely more a matter of social justice than politics. The concept of infallibility in the Bahai Faith

Evolution   Peace
Related topics:      Nonviolence         Religion           Health       OPUCE
Bahai Faith      top
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  • Bahai.com  Introduction to Baha'i
  • Bahai.org  International 
  • Bahai.us  Official US site
  • BahaisOnline   There are no Baha’is actually who are citizens of Israel, Baha’is live there but only have work visas and are forbidden from teaching or promoting the Faith in Israel. So, if you thought, “what about if there are Israeli Baha’is, could they be Zionist agents?” The answer is…Impossible.   Zionist ties
  • Bahai Library, Shogi Effendi, Baha u llah's Principal of Collective Security
  • Bahairants
  • Cole, Juan
  • Cole, Juan  Bahai Studies Page
  • Compilation of the Holy Utterances of Baha u llah and Adbul Baha  Concerning the Most Great Peace, War and Duty of the Bahais Toward Their Government.
  • GreenLeft
  • Huffington Post  Last week, the Iranian state-run broadcaster Press TV reported that seven Iranian followers of the minority Bahai faith, who were arrested last year, will be tried in Tehran as soon as this week on charges of "espionage for Israel, desecrating religious sanctities and propaganda against the Islamic Republic." If convicted, the five men and two women could be sentenced to death.
  • In the 80's  greatest eighties anti-war songs.   file
  • IranPressWatch
  • Valley Free Radio Warren Odess-Gillett interviews Jean Thompson. Jean grew up in the segregated south and became involved with the civil rights movement, starting in the early sixties with the NAACP and then later with the Congress Of Racial Equality (CORE). When she moved to California her social activism widened to include the antiwar and antipoverty movements. She eventually moved to western Massachusetts where she ran into the Baha’i Faith.
  •  
  • Adherents  Famous Bahais
  • Babieh
  • Bahai Index reprints Weekly Standard article by Reuel Marc Gerecht, neocon file
  • Bahai Index Women & Faith  Sexuality & Society Health
  • Bahaism blogspot, Freemasons, secret society.
  • Bahai Library, messages 1963-86  file Martin Luther King, non-violent peace activities.   history  A shift from an emphasis on fulfillment of biblical prophecy to a focus on the Bahá'í social reform teachings   ...  The atmosphere fostered by the rapidly growing civil rights movement of the late fifties and early sixties was perhaps a major cause for the ten to fifteen percent annual membership growth rate that the American Bahá'í community experienced in the early 1960s; by 1969 the number of American Bahá'ís had grown to thirteen thousand. The late sixties and early seventies, however, saw both the greatest social unrest and the most rapid Bahá'í growth.
  • Bahai.us  Baby Boomer Baha’is recall joining the Faith in Summer of Love era
  • BahaiParenting A bi-monthly publication dedicated to raising families with strong spiritual values
  • Bahai Reference Library
  • Bayanic Bahai Assassinations  Baha started out his pretensions at Edirne, They were preceded and followed by murders committed by Baha's men to remove prominent BÁBi's, who rejected his pretensions. Baha's men included "those servants who fled into exile with God, and beyond them those brought nigh." 
  • BigEye  Sex Education
  • H-Net, Bahai
  • NPR
  • Rigorous Institution  I was raised a Baha'i
  • Afrikaans , Deutsch, English, Español, Français, Italiano, Nederlands, Pilipino, Polski, Romana, Russian Türkçe , Slovensky
  • Scribd  Refuting-the-Kaffir-Bahai-Movement Fatwa
  • Suite 101,  One Person's Journey to Becoming A Baha'i
  • Wikipedia Baha'i
  • Wikipedia Administration
  • Wikipedia Persecution of Baha'is
  • Wikipedia Literature
  • ABC News, Rosen Weissman trial
  • AEI, Lynne Cheney is a AEI scholar, Lewis Libby is Cheney's chief of Staff. subpoena
  • AIPAC Rosen Weissman Kerik Giuliani, Kosher Nostra, 'the lobby'
  • American Conservative, The  search Rosen Weissman trial    
  • Feith & Zell, law firm, offices in Washington and Israel, clients, Northrop Grumman, 
  • Forward, The Jewish Daily, Ex-Aipac aide To Seek Dismissal of Case
  • Forward, Rice, Abrams, Hadley subpoenas? and text
  • FreedomHouse  Feb 09 - Freedom House strongly condemns the Iranian government's decision to try seven members of the Baha'i faith next week on contrived charges including "spying for Israel." The five men and two women should be released immediately, along with dozens of other Baha'is who are in prison for exercising their human right to religious freedom.
  • Grossman, Marc  
  • Harretz  
  • Iran. President.ir Ahmadinejad, President
  • Islamic Republic News Agency News, archive, search, press
  • Islamic Republic News Agency
  • Payvand News  fgh
  • JTA  Rosen Weissman possible trial June 5 2007, Judge T.S. Ellis, three other dates in January, April and August of 2006 all lapsed.   and also 

  • JTA   

  • Middle East Forum
  • New York Times, Judith Miller, William
  • Wikipedia Teachings
  • Wikipedia Divisions
  • Wikipedia  Baha u llah
  • Wikipedia Mahdi
  • Wikipedia Yusuf sura
  • UniversityofHumanUnity Aristotle in the classical period, Bergson, Whitehead, and Heidegger in the early 20th Century, and finally some of the more current philosophers, such as Gebser, Teilhard de Chardin, Bateson, Sheldrake, Capra, Deleuze, and Dennett, whose thought may be considered essential to an understanding of the philosophy of the evolution of Mind.
  • The ethnic cleansing of 75,000 Palestinians in Haifa in 1948 is conveniently left out of the article: Brumspeak The Bahai's are Iran's largest religious minority. Yet a few months after the 1979 Revolution, the Bab's house in Shiraz was destroyed by the Ayatollah's regime. The Bab's remains are today buried in the golden shrine on Mount Carmel. In Israel, a country often accused of apartheid, ethnic cleansing, and of having 'the worst human rights record in the world,' the shrine of the Bab is not just tolerated, but given pride of place on some of the most coveted real estate in all of Israel.
  • MB-Soft Following the Nusayri schism the Imami tradition remained relatively stable until the 19th century when a number of millenarian sects emerged anticipating the return of the hidden Imam. One such sect, the Babis, was founded by Ali Muhammad Shirazi, who claimed initially to be the Bab (gate) of the hidden Imam and then the hidden Imam himself. These claims led to his arrest in 1845 and execution in 1850. In 1863 one of the Shirazi's followers, Mirza Husayn Ali Nuri, proclaimed himself to be the prophetic figure foretold by the Bab. Shirazi taught that God had been manifest in many different forms, and that he was the most recent (but not final) manifestation. Since its inception the Baha'i faith has developed into a world wide religion completely independent of its Shi'ite roots. Baha'is do not consider themselves to be Muslims and are not regarded as Muslims by any Islamic tradition.
  • NITLE One case of religious dissidence, whose outcome is unique within recent Muslim history, is the Baha'i movement. In Juan Cole's masterful analysis (1999), the Baha'i faith can be interpreted as a case study in Middle Eastern modernity. Modernizing movements are almost entirely attributed to Western influences. Not so the Baha'i movement, which underwent a series of major transformations to end up as an established religion with two wings--one, the best-known and fastest-growing, emphasizing tolerance and universality, and the other, also pacific, emphasizing theocracy and scriptural literalism. The movement originated in Shiraz, Iran, in 1844, when a young man proclaimed himself the Bab, or "Gateway to Heaven," and the new manifestation of the Prophet Muhammad. He rapidly gathered a following as he preached against the corruption of the clerical and governmental establishment of the Persia of his day. In this, the movement he founded followed a familiar pattern of expressing political and social protest in the idiom of religious reform. However, once Babism, as it was called, was put down by the execution of its leader in 1850 and the brutal persecution of his followers, the movement itself was radically transformed. Baha'allah, half-brother of the founder, began to interpret Babism as a universalistic faith, trying to reconcile what he perceived to be the best of Judaism and Christianity with Islam. Ultimately, the faith he founded, Baha'ism, broke with Islam. In short, the new religion represents as big a break with its past as does any development in the history of Christianity. Today its followers are found throughout the world. One of their important temples, for example, is in Evanston, Illinois, and their spiritual leader, a descendant of Baha'allah, resides in Haifa, Israel.
  • Bahai.us  For a number of Baby Boomers, the 40th anniversary of the Summer of Love evokes more than hippies, Haight-Ashbury, Hare Krishnas and hairy kids: It recalls the period in which they joined the Baha'i Faith.    ...    "We were looking for something to save the world, social reform, spirituality and Utopia," says Robert Stockman, a professor of history at DePaul University in Chicago.   ...   Mr. Stockman became a Baha'i in 1973 at the tail end of the hippie generation. Many other Baha'is in his generation joined the Faith in the late ‘60s and early ‘70s, creating a fourfold spike in membership.   ...   One such Baby Boomer was Peggy Varner of Milledgeville, Ga., who grew up in the Bay Area close to the epicenter of the action. After falling in love with the ideals of the Faith and becoming a member during the Summer of Love in 1967, Ms. Varner participated at "love-ins'" by holding up signs proclaiming "Baha'is for Peace."   ...   "We were so obviously happy," she says, "that the police came to check us out, thinking we were high. We were spiritually high - no need for all the other stuff that people were doing those days."   ...  
  • Bahai.org  The European Union yesterday issued a statement expressing its “deep concern” over Iran’s plans to bring seven imprisoned Baha'i leaders to trial for espionage and other charges soon. The Baha’i International Community has called for their immediate release, maintaining their innocence and characterizing the regime’s claims as an “escalation of its systematic crackdown on the Baha’is.”   ...   The EU statement coincided with increasingly sharp anti-Baha'i rhetoric from Iranian officials, who said a trial for the seven might come within a week.   ...   The seven Baha'i leaders have been imprisoned in Tehran for more than eight months, during which no formal evidence has been brought against them and they have not been given access to their legal counsel, Nobel laureate Shirin Ebadi. Another 30 Baha’is are imprisoned in Iran, while 80 other prisoners have been released on collateral.
  • Wikipedia  The Bahá'í Faith is a monotheistic religion founded by Bahá'u'lláh in nineteenth-century Persia, emphasizing the spiritual unity of all humankind. There are an estimated five to six million Bahá'ís around the world in more than 200 countries and territories.   ...    Bahá'í teachings emphasize the underlying unity of the major world religions. Religious history is seen to have unfolded through a series of divine messengers, each of whom established a religion that was suited to the needs of the time and the capacity of the people. These messengers have included Krishna, Abraham, the Buddha, Jesus, Muhammad and others, including most recently Bahá'u'lláh. In Bahá'í belief, each messenger taught of the next, and Bahá'u'lláh's life and teachings fulfill the end-time promises of previous scriptures. Humanity is understood to be involved in a process of collective evolution, and the need of the present time is for the gradual establishment of peace, justice and unity on a global scale.  ...   The word "Bahá’í" (pronounced /b?'ha?/ is used either as an adjective to refer to the Bahá'í Faith or as a term for a follower of Bahá'u'lláh, and the word is not a noun meaning the religion as a whole. It is derived from the Arabic Bahá’, meaning "glory" or "splendour". 
  • Wikipedia Bahá'u'lláh (ba-haa-ol-laa Arabic: "Glory of God") (November 12, 1817 – May 29, 1892), born Mírzá ?usayn-`Alí Nuri (Persian: , was the founder of the Bahá'í Faith. He claimed to be the prophetic fulfillment of Bábism, a 19th-century outgrowth of Shí‘ism, but in a broader sense claimed to be a messenger from God referring to the fulfillment of the eschatological expectations of Islam, Christianity, and other major religions.[1]  ...   Bahá'u'lláh taught that humanity is one single race and that the age has come for its unification in a global society. His claim to divine revelation resulted in persecution and imprisonment by the Persian and Ottoman authorities, and his eventual 24-year confinement in the prison city of `Akka, Palestine, where he died. In his lifetime he authored many religious works, most notably the Kitáb-i-Aqdas and the Kitáb-i-Íqán.   ...   There are two known photographs of Bahá'u'lláh. Outside of pilgrimage, Bahá'ís prefer not to view his photo in public, or even to display it in their private homes.   
  • WayneMadsenReport  These events were soon followed by the Washington-financed series of covert destabilizations of a number of governments in Russia's periphery which had been close to Moscow. It included the November 2003 "Rose Revolution" in Georgia which ousted Eduard Shevardnadze in favor of a young, US-educated and pro-NATO president, Mikheil Saakashvili. The 37-year-old Saakashvili had conveniently agreed to back the Baku-Tbilisi-Ceyhan oil pipeline that would avoid Moscow pipeline control of Azerbaijan's Caspian oil. The US has maintained close ties with Georgia since President Mikheil Saakashvili came to power. American military trainers instruct Georgian troops and Washington has poured millions of dollars into preparing Georgia to become part of NATO. Following its "Rose Revolution" in Georgia, Woolsey's Freedom House, the National Endowment for Democracy, the Soros Foundation and other Washington-backed NGOs organized the brazenly provocative November 2004 Ukraine "Orange Revolution". The aim of this was to install a pro-NATO regime there under the contested presidency of Viktor Yushchenko, in a land strategically able to cut the major pipeline flows from Russian oil and gas to Western Europe.   and Rys2Sense
  • Bush, neocons:  Cheney, Rice, Powell, Perle, Wolfowitz, Reagan, Kristol, Encounter, Weekly Standard, PNAC,  AEI, Heritage Foundation, JINSA, Ben Wattenberg and the real majority, Scoop Jackson, Podheretz, Shachtman, Leo Strauss, Trilling, Marxism resembles Straussianism, Kirkpatrick, Elliot Abrams, Negroponte, permanent revolution, use force to redraw map of middle east, imperialism, unconditional support of Israel, 
Baha'i  International, Iraq War, Dr. David Kelly top
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  • Alchemi.co.uk  Interesting to see the attention given to the Baha'i Faith since it has emerged from the Hutton Enquiry that David Kelly joined the religion in 1999.
  • Bahai9 Chronology
  • BahaiNews
  • Antiwar & social activist Bahais:
  • Elsie Austin, National Spiritual Assembly,  Wikipedia
  • Juan Cole, University of Michigan  Bahai studies page
  • Dr. David Kelly, weapons specialist, UK government (deceased)  Wikipedia  more UK Iraq dossier, 45 minute claim dispute.
  • Suheil Bushrui - scholar; peace activist; holds Baha'i Chair for World Peace at the University of Maryland
  • Layli Miller-Muro - Layli Miller-Muro is the Executive Director of the Tahirih Justice Center, a non-profit organization dedicated to protecting women from human rights abuses through the provision of legal aid and public policy advocacy   Bahai Library
  • Patricia Locke - (1928-2001) inducted into the National Women's Hall of Fame in 2003, worked for decades to preserve American Indian languages.
  • Richard St. Barbe-Baker - world-famous environmentalist; founder of "The Men of the Trees"
  • Karen Bacquet   American Family Foundation  , "Enemies Within: Conflict and Control in the Baha'i Community." Published in American Family Foundation's Cultic Studies Journal, 
  • Townshend International School Wikipedia
  • Margaret Stevenson led the way in recognising the Bahá’í Faith and in bringing it to New Zealand, for the purpose of transforming humanity so that it could realise justice
  • BahaiIndex  One of the last people to see Dr David Kelly alive, his elderly neighbor, has given evidence at the Hutton Inquiry.  Ruth Absalom gave her insight  ...   Also giving evidence were Barney Leith, a personal friend and secretary of the UK National Spiritual Assembly of Baha'is, Professor Keith Hawton, director of the Centre for Suicide Research at Oxford University's department of psychiatry, and Dr Kelly's GP, Dr Malcolm Warner.
  • BahaisOnline  Mrs Kelly was talking about Mai Pederson — a belly-dancing US Army sergeant who, according to both her ex-husbands, is a spy with an astonishing ability to bewitch men.
  • BBC  Senior judge Lord Hutton, who is to conduct an inquiry into Dr Kelly's death, and Deputy Prime Minister John Prescott, representing the government, attended the private service.   ...  Dr Kelly is thought to have committed suicide after speculation - later confirmed by the BBC - that he was the source of stories that raised concerns over the way the government presented its case for war with Iraq.
  • American Family Foundation  Karen Bacquet, "Enemies Within: Conflict and Control in the Baha'i Community." Published in American Family Foundation's Cultic Studies Journal, Volume 18, pp.109-140:
  • BeliefNet  Dr. David Kelly, Bahai, Iraq War, UK, Hutton Report.
  • Encyclopedia of History  Wikipedia Mother Goddess
  • SourceWatch  Juan R. I. Cole is Professor of Modern Middle East and South Asian History at the History Department of the University of Michigan. A bibliography of his writings may be found here. He has written extensively about modern Islamic movements in Egypt, the Persian Gulf, and South Asia. He has given numerous media and press interviews on the War on Terrorism since September 11, 2001, as well as concerning the Iraq War in 2003. His current research focuses on two contemporary phenomena: 1) Shiite Islam in Iraq and Iran and 2) the "jihadi" or "sacred-war" strain of Muslim radicalism, including al-Qaeda and the Taliban among other groups. Cole commands Arabic, Persian and Urdu and reads some Turkish, knows both Middle Eastern and South Asian Islam, and lived in a number of places in the Muslim world for extended periods of time. His most recent book is Sacred Space and Holy War (IB Tauris 2002). This volume collects some of his work on the history of the Shiite branch of Islam in modern Iraq, Iran and the Gulf. He treated Shi`ism in his co-edited book, Shi`ism and Social Protest (Yale, 1986), of his first monograph, Roots of North Indian Shi`ism in Iran and Iraq (California, 1989). His interest in Iranian religion is further evident in his work on Baha'i studies, which eventuated in his 1998 book, Modernity and the Millennium: The Genesis of the Baha'i Faith in the Nineteenth Century Middle East (Columbia University Press). He has also written a good deal about modern Egypt, including a book, Colonialism and Revolution in the Middle East: Social and Cultural Origins of Egypt's `Urabi Movement (Princeton, 1993). His concern with comparative history and Islamics is evident in his edited Comparing Muslim Societies (Michigan, 1992). Source
  • Dear Lord Hutton, .... Professor Juan Cole of the University of Michigan, Department of History, has mentioned on Yahoo's Talisman9 discussion board that, given Kelly's briefing of 30 Baha'is in October 5, 2002 and the Baha'i administration's issuing multiple warnings prohibiting Baha'is from protesting against the war, it may be that there actually is a Baha'i angle involved. ... Here are the crucial documents, so far, suggesting the complicity of the Baha'i administration in the Dr. David Kelly affair. It may be necessary for the non-bahai to read these messages, especially those of the National Spiritual Assembly of the UK and the Universal House of Justice, in the context of the struggle within the baha'i faith during the last decade, provided by two articles on Baha'i fundamentalism, one by Professor Juan Cole, the other by Karen Bacquet, in order to understand the subtlety of what's being communicated to Baha'is. At the very least, I believe the speculation ought to be carefully investigated by the British authorities. The Baha'i National Spiritual Assembly of the United States issued last fall the directive that bahais not protest the war, Bahai-library.com and file (and the NSA of the UK issued a similar one. In the context of the Universal House of Justice's Ridvan Address for 2003, celebrating improved conditions for the Baha'is of Iraq, and Kelly's briefing Baha'is, I urge the British police to weigh carefully anything they hear from my fellow Baha'is, especially given their record of abusing free speech and conscience, thoroughly documented on my website    and see Angelfire  Enemies Within: Conflict and Control in the Baha'i Community,  American Family Foundation  Karen Bacquet, "Enemies Within: Conflict and Control in the Baha'i Community." Published in American Family Foundation's Cultic Studies Journal, Volume 18, pp.109-140:  Laysher F. G.
  • From the Wilderness   Judith Miller of the New York Times (NYT) exchanged numerous e-mails with Kelly. The Pulitzer Prize winner is a long-time member of the Council on Foreign Relations (CFR) and through her articles in the paper the most prominent of those warning of Iraq's weapons of mass destruction (WMD).   ...   The second "confidant" of Kelly's was Olivia Bosch, a senior research fellow at the Royal Institute of International Affairs (RIIA). The RIIA, also known as Chatham House, is the U.K counterpart of the CFR. Both organizations were set up by the financial elite to work for a one-world government. Both wield inordinate influence on the governments in their respective countries. Kelly had recently joined the RIIA.   ...    The third woman is a real-life Mata Hari. Mai Pederson met Kelly in Iraq where her cover was as a translator. She is a U.S. Army intelligence agent. Mai was instrumental in Kelly's conversion to the Baha'i faith.   
  • and see NFU references to Dr. David Kelly / Judith Miller Carlyle,   Bioport,   timeline_3,   index_b,   franklingate,   veterans   anthrax,   leakgate3a, ledeen_chalabi_3,   pakistan,   brewster_jennings,   bushfortune, halliburton,   911_victims_2,   911_victims_3,   911_commission_fraud ....   
    • Miller, David Kelly? Spiked Online and see Huffington  Post timeline on links between UK / Blair / Kelly suicide and Miller  article
    • Wikipedia, Dr. David Kelly
    • Scoop, David Kelly murder, Judith Miller?  file
    • Global Research  Iraq WMD, Bob Woodward
    • The UK Guardian revealed Monday that the US and Britain jointly ran a highly secret program to build radiological "Dirty Bombs". A 2002 accidental detonation killed a British scientist, a long-time colleague of Dr. David Kelly, whose death a year later led to the major scandal over the British Government's role in the Iraq WMD deception. Before the invasion, Dr. Steven Hatfill, the accused anthrax killer, had headed a parallel U.S. program to construct "replica" Iraqi bioweapons trailers of the type which never existed in Iraq, but which the Bush and Blair governments used to justify the invasion. ... Judy Miller was a key common figure in both the Kelly and Hatfill stories, one which also involves former Undersecretary of Defense for Intelligence Stephen Cambone and Gen. Petraeus in the fraudulent program to sell the world on the invasion of Iraq.
    • 1982 Scoop It was before and during David Kelly’s tenure at Porton Down that it became involved with South Africa’s bioweapon program named Project Coast. A cardiologist named Wouter Basson who was the personal physician of South African Prime Minister Botha headed the project.
    • Declare Peace.uk  The role of Mai Pederson, a US military linguist, in bringing Dr Kelly to the Baha'i faith was highlighted by Mrs Marilyn VonBerg, who was secretary of the local Baha'i assembly in Monterey, California, when Dr Kelly converted there in 1999.   ...   Is this 'Californian sect' of Baha'i a specific cultic steering operation? Or is all Baha'i riddled with the same mechanism we see in the development of other Political Religious offshoots, such as the Process Church, Heavens Gate & The Muslim brotherhood?
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    • .
  • Bahai-library.com    Universal House of Justice Ridvan 2003    To the Baha'i's of the world   ...   Dearly loved Friends,    ...    As the Five Year Plan enters upon its third year, momentum is building: the record of achievement during the year just ended far outdistanced that of the previous twelve months. The thrust of this momentum owes as much to the increased coherence achieved in the Plan's constituent elements as to the animating effect of the spirit of unrest pervading the planet.   ...    The circumstances attending the opening of this new administrative year are at once critical, challenging and extraordinary in their significance. The entire course of the previous year was agitated by a succession of crises that culminated in the outbreak of war in the Middle East. The implications are no less significant for the progress of the community of the Most Great Name than for the evolution of an increasingly global society in the throes of a turbulent transition. Of necessity, the timing, scale and tendencies of this transition have not been predictable. How swift indeed has been the current change in the tide of world conditions! In the resultant conflict, involving so conspicuously the countries in which the earliest history of the Cause took shape, we see a fresh reminder of Baha'u'llah's warning that the "world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order". That the events of this crisis directly affect a territory with as rich a Baha'i legacy as Iraq is particularly noteworthy.    ...   The disruptions caused by this and other situations in the world have, in one instance, suggested the opening of a new chapter in the history of the highly prized but woefully oppressed Baha'i community of a land in which the Manifestation of God for this Day resided for a whole decade. In another, they have dashed the preparations for the Ninth International Convention at the World Centre of our Faith. But, however disappointing, this calls for no dismay. When the Major Plan of God interferes with His Minor Plan, there should be no doubt that in due course a way will providentially be opened to an opportunity of stellar possibilities for advancing the interests of His glorious Cause. -  
  • Bahai Library Racial Unity: An Imperative for Social Progress     During the turbulent 1960s, the Bahá'ís publicly supported the non-violent civil rights movement by, for example, sending telegrams to President Lyndon B. Johnson and to the Southern Christian Leadership Conference and by participating in the 1965 march on Montgomery, Alabama. Similar activities have continued to this day, and Thomas concludes his book by offering the American Bahá'í community as a model of study in the same way that the Universal House of Justice encouraged the world to scrutinise the Bahá'í teachings, its community and administration as offering solutions to a struggling humanity.
Iranian Persecution of Bahais  top
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  • Huffington Post  Last week, the Iranian state-run broadcaster Press TV reported that seven Iranian followers of the minority Bahai faith, who were arrested last year, will be tried in Tehran as soon as this week on charges of "espionage for Israel, desecrating religious sanctities and propaganda against the Islamic Republic." If convicted, the five men and two women could be sentenced to death.
  • Angelfire  Enemies Within: Conflict and Control in the Baha'i Community
  • Bahá'í Faith An Introduction to the  in the words of its Prophet Founder in
  • Bahai-Books The most comprehensive list of Publishers of Bahá'í Books
  • Bahai-Devotions Bahá'í Devotions for Nineteen Day Feasts, Holy Days and other Compilations
    Bahai-Directory The most comprehensive list of Bahá'í Communities and more
    Click 
  • FreedomHouse  Feb 09 - Freedom House strongly condemns the Iranian government's decision to try seven members of the Baha'i faith next week on contrived charges including "spying for Israel." The five men and two women should be released immediately, along with dozens of other Baha'is who are in prison for exercising their human right to religious freedom.
  • Iran. President.ir Ahmadinejad, President
  • Islamic Republic News Agency News, archive, search, press
  • Islamic Republic News Agency
  • Payvand News  fgh
  • UPI  Seven imprisoned leaders of the Bahai faith in Iran have been accused of espionage an official said.   ...   CNN reported Wednesday the religious leaders are accused of spying for Israel, the Islamic republic's archenemy.   ...   "One of their accusations is that they had cooperated with Israel. Generally, the Bahais are accused of this," said Shirin Ebadi, an Iranian rights activist who won the 2003 Nobel Peace Prize.
  • Weekly Standard file

 

Spirituality and Sexuality, Bahai      top
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  • Northill The Individual   The Bahá'í Faith recognizes the value of the sex impulse, but condemns its illegitimate and improper expressions such as free love, companionate marriage and others, all of which it considers positively harmful to man and to the society in which he lives. The proper use of the sex instinct is the natural right of every individual, and it is precisely for this purpose that the institution of marriage has been established. The Bahá'ís do not believe in the suppression of the sex impulse but in its regulation and control. (Shoghi Effendi) [
  • Bahai Libray  Anal intercourse as a gesture of both the primacy of personal pleasure and the irrelevance of the pleasure of the person being used as a vehicle for that pleasure is a standard feature of the Middle Eastern erotic repertoire. It is a commonplace of interviews with Phillippina maids returned from Saudi Arabia that they complain of the insistence of Saudi men that they submit to anal intercourse. It is also the most favored means of avoiding the risk of getting a woman pregnant in pre- and extra-marital affairs. As well as being used in marriage for birth control (and as a bargaining factor by wives).
From 'Paris Talks'  Gutenberg
Bahá'u'lláh says there is a sign (from God) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do two things at one time--he cannot both speak and meditate.

It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed.

You cannot apply the name 'man' to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts.

Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit--the bestowal of the Spirit is given in reflection and meditation.

The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food.

Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.

This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God.

This faculty brings forth from the invisible plane the sciences and arts. Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly. Through this faculty man enters into the very Kingdom of God.

Nevertheless some thoughts are useless to man; they are like waves moving in the sea without result. But if the faculty of meditation is bathed in the inner light and characterized with divine attributes, the results will be confirmed.

The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be informed of these.

But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained.

Therefore let us keep this faculty rightly directed--turning it to the heavenly Sun and not to earthly objects--so that we may discover the secrets of the Kingdom, and comprehend the allegories of the Bible and the mysteries of the spirit.

May we indeed become mirrors reflecting the heavenly realities, and may we become so pure as to reflect the stars of heaven.

 

 

 

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Wikipedia Nakba Day
Nakba Day (Arabic: يوم النكبة Yawm an-Nakba, meaning "Day of the Catastrophe") is generally commemorated on 15 May, the day after the Gregorian calendar date for Israeli Independence Day (Yom Ha'atzmaut). For the Palestinians it is an annual day of commemoration of the displacement that followed the Israeli Declaration of Independence in 1948.[1] Contents [hide] 1 Defining Nakba 2 Timing 3 Commemoration 4 Objections to commemoration of Nakba Day 5 See also 6 References 7 External links [edit]Defining Nakba

Main article: 1948 Palestinian exodus During the 1948 Palestine War, an estimated 700,000 Palestinians were expelled or fled, and hundreds of Palestinian villages were depopulated and destroyed.[2][3] The vast majority of Palestinian refugees, both those outside the 1949 armistice lines at the conclusion of the war, and those internally displaced, were barred by the newly declared state of Israel.[citation needed]

Palestinian refugees in 1948 These refugees and their descendants number several million people today, divided between Jordan (2 million), Lebanon (427,057), Syria (477,700), the West Bank (788,108) and the Gaza Strip (1.1 million), with at least another quarter of a million internally displaced Palestinians in Israel.[4] The displacement, dispossession and dispersal of the Palestinian people is known to them as an-Nakba, meaning "catastrophe" or "disaster”.[5][6][7] Prior to its adoption by the Palestinian nationalist movement, the "Year of the Catastrophe" among Arabs referred to 1920, when European colonial powers partitioned the Ottoman Empire into a series of separate states along lines of their own choosing.[8] The term was first used to reference the events of 1948 in the summer of that same year by the Syrian writer Constantine Zureiq in his work Macnā an-Nakba ("The Meaning of the Nakba"; published in English in 1956).[9] Initially, the use of the term Nakba among Palestinians was not universal. For example, many years after 1948, Palestinian refugees in Lebanon avoided and even actively resisted using the term, because it lent permanency to a situation they viewed as temporary, and they often insisted on being called "returnees."[10] In the 1950s and 1960s, terms they used to describe the events of 1948 were more eupheumistic and included al-'ightiṣāb ("the rape"), al-'aḥdāth ("the events"), al-hijra ("the exodus"), and lammā sharnā wa-tla'nā ("when we blackened our faces and left").[10] Nakba narratives were avoided by the leadership of the Palestine Liberation Organization (PLO) in Lebanon in the 1970s, in favor of a narrative of revolution and renewal.[10] Interest in the Nakba by organizations representing refugees in Lebanon surged in the 1990s due to the perception that the refugees' right of return might be negotiated away in exchange for Palestinian statehood, and the desire was to send a clear message to the international community that this right was non-negotiable.[10] The Israeli-Palestinian conflict has prompted Palestinians like Mahmoud Darwish to describe the Nakba as "an extended present that promises to continue in the future.”[7] [edit]Timing

Nakba Day is generally commemorated on May 15, the day after the Gregorian calendar date for Israel's Independence. In Israel, Nakba Day events have been held by some Arab citizens on Yom Ha'atzmaut (Israel's Independence Day), which is celebrated in Israel on the Hebrew calendar date (5 Iyar or shortly before or after). Because of the differences between the Hebrew and the Gregorian calendars, Independence Day and the official 15 May date for Nakba Day usually only coincide every 19 years.[11] [edit]Commemoration

Palestinian girl in a protest on Nakba Day 2010 in Hebron, West Bank. Her sign says "Surely we will return, Palestine." Most of the Palestinian refugees in the West Bank are descendants of people whose families hail from areas that were incorporated into Israel in 1948.[4] Commemoration of the Nakba by Arab citizens of Israel who are internally displaced persons as a result of the 1948 war has been practiced for decades, but until the early 1990s was relatively weak. Initially, the memory of the catastrophe of 1948 was personal and communal in character and families or members of a given village would use the day to gather at the site of their former villages.[12] Small scale commemorations of the tenth anniversary in the form of silent vigils were held by Arab students at a few schools in Israel in 1958, despite attempts by the Israeli authorities to thwart them.[13] Visits to the sites of former villages became increasingly visible after the events of Land Day in 1976.[12] In the wake up of the failure of the 1991 Madrid Conference to broach the subject of refugees, the Association for the Defense of the Rights of the Internally Displaced in Israel was founded to organize a March of Return to the site of a different village every year on 15 May so as to place the issue on the Israeli public agenda.[14] By the early 1990s, annual commemorations of the day by Palestinian Arab citizens of Israel held a prominent place in the community's public discourse.[12][15] Meron Benvenisti writes that it was "…Israeli Arabs who taught the residents of the territories to commemorate Nakba Day."[16] Palestinians in the occupied territories were called upon to commemorate May 15 as a day of national mourning by the Palestine Liberation Organization's United National Command of the Uprising during the First Intifada in 1988. [17] The day was inaugurated by Yasser Arafat in 1998.[18] The event is often marked by speeches and rallies by Palestinians in Israel, the West Bank and Gaza, in Palestinian refugee camps in Arab states, and in other places around the world.[19][20] Protests at times develop into clashes between Palestinians and the Israel Defense Forces in the West Bank and Gaza Strip.[21][22][23] In 2003 and 2004, there were demonstrations in London[24] and New York City.[25] In 2002, Zochrot was established to organize events raising the awareness of the Nakba in Hebrew so as to bring Palestinians and Israelis closer to a true reconciliation. The name is the Hebrew feminine plural form of "remember".[12] On Nakba Day 2011, Palestinians and other Arabs from the West Bank, Gaza Strip, Lebanon and Syria marched towards their respective borders, or ceasefire lines and checkpoints in Israeli-occupied territories, to mark the event.[26] At least twelve Palestinians and supporters were killed and hundreds wounded as a result of shootings by the Israeli Army.[27] According to the BBC, the 2011 Nakba Day demonstrations were given impetus by the Arab Spring.[28] During the 2012 commemoration, thousands of Palestinian demonstrators protested in cities and towns across the West Bank and Gaza Strip. Protesters threw stones at Israeli soldiers guarding checkpoints in East Jerusalem who then fired rubber bullets and tear gas in response.[29] [edit]Objections to commemoration of Nakba Day

Criticism of the observance of Nakba Day in the Israeli media involves claims that it is marked by Palestinians to celebrate their wishes for the dismantling of the Israeli state[citation needed] and the Jewish majority population[citation needed], and that the more important issue is the failure to solidify a stronger national movement for Palestinian citizens as a foundation for nation-building.[30] Arab citizens of Israel have also been admonished for observing Nakba Day in light of their higher standards of living when compared to that of Palestinians who reside outside of Israel.[31] On 23 March 2011, the Knesset approved, by a vote of 37 to 25,[32] a change to the budget, giving the Israeli Finance Minister the discretion to reduce government funding to any non-governmental organization (NGO) that organizes Nakba commemoration events.[33][34] [edit]See also

Israel Independence Day Land Day Naksa Day Al-Quds Day Palestinian exodus List of villages depopulated during the Arab-Israeli conflict Palestinian refugee Palestinian right of return Art of the Arab Israel Conflict [edit]References

^ David W. Lesch, Benjamin Frankel (2004). History in Dispute: The Middle East since 1945 (Illustrated ed.). St. James Press. p. 102. ISBN 1-55862-472-4, 9781558624726. "The Palestinian recalled their "Nakba Day", "catastrophe" — the displacement that accompanied the creation of the State of Israel — in 1948." ^ Morris, Benny (2003). The Birth of the Palestinian Refugee Problem Revisited. Cambridge: Cambridge University Press. ISBN 0-521-00967-7, p. 604. ^ Khalidi, Walid (Ed.) (1992). All That Remains: The Palestinian Villages Occupied and Depopulated by Israel in 1948. Washington: Institute for Palestine Studies. ISBN 0-88728-224-5. ^ a b Figures given here for the number of Palestinian refugees includes only those registered with UNRWA as June 2010. Internally displaced Palestinians were not registered, among others. Factbox: Palestinian refugee statistics ^ Mehran Kamrava (2005). The modern Middle East: a political history since the First World War (Illustrated ed.). University of California Press. p. 125. ISBN 0-520-24150-9, 9780520241503. ^ Samih K. Farsoun (2004). Culture and customs of the Palestinians (Illustrated ed.). Greenwood Publishing Group. p. 14. ISBN 0-313-32051-9, 9780313320514. ^ a b Derek Gregory (2004). The colonial present: Afghanistan, Palestine, Iraq (Illustrated, reprint ed.). Wiley-Blackwell. p. 86. ISBN 1-57718-090-9, 9781577180906. ^ Antonius, George (1979) [1946], The Arab awakening: the story of the Arab national movement, Putnam, p. 312, "The year 1920 has an evil name in Arab annals: it is referred to as the Year of the Catastrophe (cĀm al-Nakba). It saw the first armed risings that occurred in protest against the post-War settlement imposed by the Allies on the Arab countries. In that year, serious outbreaks took place in Syria, Palestine, and Iraq" ^ Rochelle Davis (2010). Palestinian Village Histories: Geographies of the Displaced (Ilustrated ed.). Stanford University Press. p. 237. ISBN 0-8047-7313-0, 9780804773133. ^ a b c d Ahmad H. Sa'di, Lila Abu-Lughod (2007). Nakba: Palestine, 1948, and the claims of memory (Illustrated ed.). Columbia University Press. pp. 253–254. ISBN 0-231-13579-3, 9780231135795. ^ Hertz-Larowitz, Rachel (2003). Arab and Jewish Youth in Israel: Voicing National Injustice on Campus. Journal of Social Issues, 59(1), 51-66. ^ a b c d Nur Masalha (2005). Catastrophe remembered: Palestine, Israel and the internal refugees: essays in memory of Edward W. Said (1935–2003). Zed Books. p. 221. ISBN 1-84277-623-1, 9781842776230. ^ Hillel Cohen (2010). Good Arabs: the Israeli security agencies and the Israeli Arabs, 1948–1967 (Illustrated ed.). University of California Press. p. 142. ISBN 0-520-25767-7, 9780520257672. ^ Masalha, 2005, p. 216. ^ In 2006, for example, Azmi Bishara, an Arab member of the Knesset told the Israeli newspaper Maariv: "Independence Day is your holiday, not ours. We mark this as the day of our Nakba, the tragedy that befell the Palestinian nation in 1948." (Maariv article (in Hebrew)) ^ Mêrôn Benveniśtî (2007). Son of the cypresses: memories, reflections, and regrets from a political life. University of California Press. p. 164. ISBN 0-520-23825-7, 9780520238251. ^ Shaul Mishal, Reʼuven Aharoni (1994). Speaking stones: communiqués from the Intifada underground. Syracuse University Press. p. 96. ISBN 0-8156-2607-X, 9780815626077. "May 15, which denotes the nakba, will be a day of national mourning and a general strike; public and private transportation will cease, and all will remain in their houses." ^ Rubin, Barry and Rubin, Judith Colp (2003). Yasir Arafat: A Political Biography. New York: Oxford University Press. ISBN 0-19-516689-2, p. 187. ^ "Anger over Palestinian Nakba ban proposal". BBC News. 2009-05-25. Retrieved 2010-05-19. ^ Bowker, Robert (2003). Palestinian Refugees: Mythology, Identity, and the Search for Peace. Lynne Rienner Publishers. ISBN 1-58826-202-2, p. 96. ^ Analysis: Why Palestinians are angry, BBC News Online, 15 May 2000. ^ Violence erupts in West Bank, BBC News Online, 15 May 2000. ^ Israel - Palestinian Violence, National Public Radio, 15 May 2000. ^ Pro-Palestine rally in London, BBC News Online, 15 May 2003. ^ Al-Nakba Day Rally in Times Square, 2004. ^ Gideon Biger (18 May 2011). "Israel was infiltrated, but no real borders were crossed". Haaretz. Retrieved 18 May 2011. ^ Bloodshed along Israel borders kills 12 on Nakba Day AFP. 15 May 2011. ^ Israeli forces open fire at Palestinian protesters. BBC News. 15 May 2011. ^ Thousands of Palestinians mark 'Nakba Day'. BBC News. 15 May 2012. ^ The real Nakba by Shlomo Avineri, 5 September 2008 ^ "Time to stop mourning" by Meron Benvenisti ^ Knesset Approves Nakba Law, by Elad Benari, 23 March 2011 ^ Elia Zureik (2011). Elia Zureik, David Lyon, Yasmeen Abu-Laban. ed. Surveillance and Control in Israel/Palestine: Population, Territory and Power (Illustrated ed.). Taylor & Francis. p. 17. ISBN 0-415-58861-8, 9780415588614. ^ "MK Zahalka: Racist laws target Arab sector" by Roni Sofer, 22 March 2011 [edit]External links

In pictures: 'Catastrophe Day' protests, BBC News [hide] v t e Arab towns and villages depopulated during the 1948 Palestine War Acre al-Amqa Arab al-Samniyya al-Bassa al-Birwa al-Damun Dayr al-Qassi al-Ghabisiyya Iqrit Iribbin Jiddin al-Kabri Kafr 'Inan Kuwaykat al-Manshiyya al-Mansura Mi'ar al-Nabi Rubin al-Nahr al-Ruways Suhmata al-Sumayriyya Suruh al-Tall Tarbikha Umm al-Faraj al-Zeeb Baysan Arab al-'Arida Arab al-Bawati Arab al-Safa al-Ashrafiyya al-Bira Beisan Danna Farwana al-Fatur al-Ghazzawiyya al-Hamidiyya al-Hamra Jabbul Kafra Kawkab al-Hawa al-Khunayzir Masil al-Jizl al-Murassas Qumya al-Sakhina al-Samiriyya Sirin Tall al-Shawk al-Taqa al-Tira Umm 'Ajra Umm Sabuna, Khirbat Yubla Zab'a al-Zawiya Beersheba al-Imara al-Jammama al-Khalasa Auja al-Hafir Gaza Arab Suqrir Barbara Barqa al-Batani al-Gharbi al-Batani al-Sharqi Bayt 'Affa Bayt Daras Bayt Jirja Bayt Tima Bil'in Burayr Dayr Sunayd Dimra al-Faluja Hamama Hatta Hiribya Huj Hulayqat Ibdis Iraq al-Manshiyya Iraq Suwaydan Isdud al-Jaladiyya al-Jiyya Julis al-Jura Jusayr Karatiyya Kawfakha Kawkaba al-Khisas al-Masmiyya al-Kabira al-Masmiyya al-Saghira al-Muharraqa Najd Ni'ilya Qastina al-Sawafir al-Gharbiyya al-Sawafir al-Shamaliyya al-Sawafir al-Sharqiyya Simsim Summil Tall al-Turmus Yasur Haifa Abu Shusha Abu Zurayq Arab al-Fuqara Arab al-Nufay'at Arab Zahrat al-Dumayri 'Atlit Ayn Ghazal Ayn Hawd Balad ash-Sheikh Barrat Qisarya Burayka al-Burj al-Butaymat Daliyat al-Rawha' al-Dumun al-Ghubayya al-Fawqa al-Ghubayya al-Tahta Hawsha Ijzim Jaba' al Jalama Kabara al-Kafrayn Kafr Lam al-Kasayir Khubbayza Lid al-Manara al-Mansi al-Mansura al-Mazar Naghnaghiya Qamun Qannir Qira Qisarya Qumbaza al-Rihaniyya Sabbarin al-Sarafand Khirbat al-Sarkas Khirbat Sa'sa' al-Sawamir Khirbat al-Shuna al-Sindiyana al-Tantura al-Tira Umm al-Shawf Umm al-Zinat Wa'arat al-Sarris Wadi Ara Yajur Hebron 'Ajjur Barqusya Bayt Jibrin Bayt Nattif al-Dawayima Deir al-Dubban Dayr Nakhkhas Kudna Mughallis al-Qubayba Ra'na Tell es-Safi Umm Burj az-Zakariyya Zayta Zikrin Jaffa al-'Abbasiyya Abu Kabir Abu Kishk Bayt Dajan Biyar 'Adas Fajja al-Haram Ijlil al-Qibliyya Ijlil al-Shamaliyya al-Jammasin al-Gharbi al-Jammasin al-Sharqi Jarisha Kafr 'Ana al-Khayriyya al-Mas'udiyya al-Mirr al-Muwaylih Rantiya al-Safiriyya Salama Saqiya al-Sawalima al-Shaykh Muwannis Yazur Jenin Ayn al-Mansi al-Jawfa al-Lajjun al-Mazar Nuris Zir'in Jerusalem Allar Aqqur Artuf Bayt 'Itab Bayt Mahsir Bayt Naqquba Bayt Thul Bayt Umm al-Mays al-Burayj Dayr Aban Dayr 'Amr Dayr al-Hawa Dayr Rafat Dayr al-Shaykh Deir Yassin Ayn Karim Ishwa Islin Ism Allah Jarash al-Jura Kasla al-Lawz Lifta al-Maliha Nitaf al-Qabu Qalunya al-Qastal Ras Abu 'Ammar Sar'a Saris Sataf Sheikh Badr Suba Sufla al-Tannur al-'Umur al-Walaja Nazareth Indur Ma'alul al-Mujaydil Saffuriyya Ramla Abu al-Fadl Abu Shusha Ajanjul Aqir Barfiliya al-Barriyya Bashshit Bayt Far Bayt Jiz Bayt Nabala Bayt Shanna Bayt Susin Bir Ma'in Bir Salim al-Burj al-Buwayra Daniyal Dayr Abu Salama Dayr Ayyub Dayr Muhaysin Dayr Tarif al-Duhayriyya al-Haditha Idnibba Innaba Jilya Jimzu Kharruba al-Khayma Khulda al-Kunayyisa al-Latrun Lydda al-Maghar Majdal Yaba al-Mansura al-Mukhayzin al-Muzayri'a al-Na'ani an-Nabi Rubin Qatra Qazaza al-Qubab al-Qubayba Qula Ramla Sajad Salbit Sarafand al-Amar Sarafand al-Kharab Saydun Shahma Shilta al-Tina al-Tira Umm Kalkha Wadi Hunayn Yibna Zakariyya Zarnuqa Safad Abil al-Qamh al-'Abisiyya 'Akbara Alma Ammuqa Arab al-Shamalina Arab al-Zubayd Ayn al-Zaytun Baysamun Biriyya al-Butayha al-Buwayziyya Dallata al-Dawwara Dayshum al-Dirbashiyya al-Dirdara Fara al-Farradiyya Fir'im Ghabbatiyya Ghuraba al-Hamra' Harrawi Hunin al-Husayniyya Jahula al-Ja'una Jubb Yusuf Kafr Bir'im al-Khalisa Khan al-Duwayr Karraza, Khirbat al-Khisas Khiyam al-Walid Kirad al-Baqqara Kirad al-Ghannama Lazzaza Madahil Al-Malkiyya Mallaha al-Manshiyya al-Mansura Mansurat al-Khayt Marus Meiron al-Muftakhira Mughr al-Khayt al-Muntar al-Nabi Yusha' al-Na'ima Qabba'a Qadas Qaddita Qaytiyya al-Qudayriyya al-Ras al-Ahmar Sabalan Safsaf Saliha al-Salihiyya al-Sammu'i al-Sanbariyya Sa'sa' al-Shawka al-Tahta al-Shuna Taytaba Tulayl al-'Ulmaniyya al-'Urayfiyya al-Wayziyya Yarda, Safad al-Zahiriyya al-Tahta al-Zanghariyya al-Zawiya al-Zuq al-Fawqani al-Zuq al-Tahtani Tiberias Awlam al-Dalhamiyya Ghuwayr Abu Shusha Hadatha al-Hamma Hittin Kafr Sabt Lubya Ma'dhar al-Majdal al-Manara al-Manshiyya al-Mansura Nasir al-Din Nimrin al-Nuqayb Samakh al-Samakiyya al-Samra al-Shajara al-Tabigha al-'Ubaydiyya al-Wa'ra al-Sawda', Khirbat Yaquq Tulkarm Khirbat Bayt Lid Bayyarat Hannun Fardisya Ghabat Kafr Sur al Jalama Kafr Saba al-Majdal al-Manshiyya Miska Qaqun Raml Zayta Tabsur Umm Khalid Wadi al-Hawarith Wadi Qabbani al-Zabadida Khirbat Zalafa

 

The Concept of Infallibility In The Baha’i Faith

Posted on September 18, 2007 by Baquia
I’ve put forward my own thinking on the concept of infallibility, or rather, the question of the infallibility of the House of Justice. You can find them here:
Is the Universal House of Justice Infallible?
Is the Universal House of Justice Infallible? part II
Here’s a recent message by Sen McGlinn, as part of a discussion on Talisman. Sen’s exploration of this concept is much wider than mine but is nevertheless intriguing. Of course, you’ll recall that Sen was disenrolled after the publication of his book: Church & State.
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I think [......] has explained why people want to get hold of something infallible, in the sense of its never being wrong. It is so that they can be not-wrong themselves, it is a way of short-circuiting the critical faculty and banishing doubt and reflection. The inerrancy of scripture in Protestant doctrine is the clearest example: the claim is usually not used as a statement of humility in the face of scripture, but as a claim of superiority: it generally says, “I have the scriptural faith which cannot be wrong, so everyone different is wrong.” Infallibility is also an assurance that something will be constant: it is used as a crutch for people who are having difficulty in coping with a world of constant universal change.
Infallibility in the sense of never being wrong is simply a non-existent thing. Arguments about its general nature are therefore futile, and it cannot be proved or disproved in any specific case. What we can say is that, for infallibility in this sense to exist in the world, there would first have to be one universal standard of “rightness” and then one contingent thing or being which somehow escapes contingency and always has and always will be “right” against this one standard. Which standard then? The will of God? Scientific accuracy? effectiveness in maximising human happiness? Effectiveness in some other respect? If there is no universal “rightness” there cannot be anything which is universally and always right.
Infallibility in the Bahai writings does not mean never being wrong. Baha’u'llah for instance was wrong on some historical and scientific matters. Bahai infallibility is in the first place an attribute of God, and as such is shared with the whole creation, and its meaning is defined as “free from sin” that is, not bound by sin, free to do otherwise. Infallibility is a statement that sin does not reign — except when we allow it to. It is an attribute of empowerment, a statement of our liberty from what seems to us to bind us. At every breathe, we are free to start again with a fresh slate. That is why the new believer is assured by Baha’u'llah:
Thou hast mentioned Husayn. We have attired his temple with the robe of forgiveness and adorned his head with the crown of pardon. … Say: Be not despondent. After the revelation of this blessed verse it is as though thou hast been born anew from thy mother’s womb. Say: Thou art free from sin and error. Truly God hath purged thee with the living waters of His utterance in His Most Great Prison.
(Tablets of Baha’u'llah, p. 76)
This is infallibility at the individual level.
In the same way, sovereignty is an attribute of God, and the individual can choose sovereignty for himself:
“Possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting
(Baha’u'llah, The Arabic Hidden Words)
Each of the attributes of God takes different forms at different levels. So the kings are called “the manifestations of affluence and power and the daysprings of sovereignty and glory” (Epistle to the Son of the Wolf, p. 30), and in the Aqdas are told: “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.” At the same time, the founders of religions exhibit a different kind of sovereignty:
“by sovereignty is meant the all-encompassing, all-pervading power which is inherently exercised by the Qá’im whether or not He appear to the world clothed in the majesty of earthly dominion. … That sovereignty is the spiritual ascendancy which He exerciseth..” (Baha’u'llah, The Kitab-i-Iqan, p.107)
The same is true of infallibility: it takes different forms in the individual, in institutions, in relationships and so on.
“Know thou that the term ‘Infallibility’ hath numerous meanings and divers stations. In one sense it is applicable to the One Whom God hath made immune from error. Similarly it is applied to every soul whom God hath guarded against sin, transgression, rebellion, impiety, disbelief and the like. However, the Most Great Infallibility is confined to the One Whose station is immeasurably exalted beyond ordinances or prohibitions and is sanctified from errors and omissions.” (Tablets of Baha’u'llah, p. 108).
I will puzzle out the details of this below, but we can note now that it includes “every soul” but not all in the same sense, and that it says NOTHING about not being wrong: it is all about not **doing** wrong. And we can look to the next page and see that the example of the Most Great Infallibility which Baha’u'llah gives is the designation of Mecca as the place of pilgrimmage. Muhammad puts Mecca in place of Jerusalem. He changed the Law of God. “Consider thou the blessed, the divinely-revealed verse in which pilgrimage to the House is enjoined upon everyone. It devolved upon those invested with authority after Him to observe whatever had been prescribed unto them in the Book. Unto no one is given the right to deviate from the laws and ordinances of God….” (There’s a critiique here of the Umayyid Caliphs in Damascus, who tried to make Jerusalem at least a rival place of pilgrimmage). So the example of infallibility is that Muhammad changed the place of pilgrimmage, and all after him had to obey that change. Except we do not go to Mecca on pilgrimmage, do we? Baha’u'llah changed the Law again.
It is not just that infallibility means “being always right but only within one dispensation” — which would be nonsensical anyway. It is stronger: infallibility actually MEANS freedom from bondage and therefore the freedom to change. In the case of the Manifestation, it means the freedom not to be bound by the Law of God as it was up till then. In the case of House of Justice, it is bound by what is revealed in the Book, but it is free to change its own rulings. It can say, “sorry, that is wrong” or “that is no longer best” and head off in another direction. The UHJ is not bound by its own history, or by the need to appear consistent to the world. If is FREE, in a way that the Pope is not. He, like the Shaykh al-Azhar and the Shi`ah Mujtahids, dare not be seen to change what the authorities before them have laid down. They are prisoners of history, and of the expectations of the faithful.
I said I would puzzle out the passage from the Ishraqat about infallibility in more detail. In Taherzadeh’s translation of the Ishraqat, a new paragraph begins here:
When the stream of words reached this stage [maqaam, station], the sweet savours of true knowledge [‘irfan] were shed abroad and the day-star of divine unity [tawhiid] shone forth above the horizon of His holy utterance. …. Whoso faileth to quaff the choice wine which We have unsealed through the potency of Our Name, the All-Compelling [al-qayyuum - better would be ‘the Self-Subsisting], shall be unable to discern the splendours of the light of divine unity or to grasp the essential purpose underlying the Scriptures of God, the Lord of heaven and earth, the sovereign Ruler of this world and of the world to come. Such a man shall be accounted among the faithless in the Book of God, the All-Knowing, the All-Informed.
There is no mention here of infallibility, but there is in the following paragraph, and the theme of the oneness of God forms a link. I am inclined therefore to think that it is not the sum of the foregoing Ishraqat, but rather the specific statement that the Manifestation has no partner in the Most Great Infallibility, which gives us ‘true knowledge.’
Before answering the question, Baha’u'llah explains that he has delayed unveiling the doctrine because it will elicit opposition from the `ulamaa’ and persecution for the faithful. Then he prefaces the actual explanation with a restatement of the sovereignty of the Manifestation, and the threat this represents to existing religions:
… thou didst firmly adhere unto seemly patience during the days when the Pen was held back from movement and the Tongue hesitated to set forth an explanation regarding the wondrous sign [al-ayah al-`azmii], the Most Great Infallibility [`ismat al-kabrii]. Thou hast asked this Wronged One to remove for thee its veils and coverings … We restrained the Pen for a considerable lapse of time in accordance with divine wisdom [hikmat] and for the sake of protecting the faithful …. The All-Merciful is come invested with power and sovereignty. Through His power the foundations of religions have quaked … Know thou that the term ‘Infallibility’ [`ismat] hath numerous meanings and divers stations [ma`aan shattaa wa maqaamat shattaa = diverse meanings and diverse stations].
The reason why infallibility (in its Bahai meaning) causes the foundations of religions to quake, is that in Bahai teachings infallibility entails change and freedom to change, whereas in previous religions and even in the minds of some Bahais, it is used as a buttress *against* change. ( !! ) The parallel construction in the last sentence links the diversity in meaning to the different stations or levels at which infallibility applies, as we have seen above. Taherzadeh’s translation continues
In one sense it [infallibility] is applicable to the One Whom God hath made immune from error.
‘In one sense’ does not appear in the text, and the capitalization of One, implying that this is the first station, the most great infallibility of the Manifestation, is an inference by the translator. In my view it is incorrect: this sentence and the following one are talking about the general use of the term, and its Arabic etymology. What it says literally is:
Where there is one whom God guards (`s.mahu) from slipping (az-zalal), he (God) confers upon him this name (infallible) as a station [fii maqaam].
Baha’u'llah is emphasising that the word `ismat comes from the verb `sm, to guard or protect, and the concept ‘infallible’ means that God has protected someone from something – in the first case, from a slip. Zalal is a simpler term than khataa’, it means a lapse, slip or mistake. Coincidentally, this explanation works in English: in-fallible means ‘saved from falling,’ as if God is beside us and catches our elbow when we are about to fall. The English etymology in this case is false, but the coincidence gives us a mnemonic for one meaning of the term.
The text continues, in my translation:
Similarly where God has guarded anyone from sin (khataa’), rebellion (`isyaan), impiety (`iraaz) disbelief (kufr), joining partners with God (shirk) and the like, God grants each and every one of them the name of ‘infallibility.’
In short, where God guards anyone from anything, this guarding is called ‘ismat.
However, the Most Great Infallibility belongs to the One Whose station is a holiness above ordinances and prohibitions and an exemption from sin (khataa’) and forgetfulness (nisyaan).] Indeed He is a Light which is not succeeded by darkness and a suitability [s.awaab = rightness, fittingness, perhaps righteousness here?] that is not subject to sin/failing (khataa’). Were He to pronounce upon water the decree of wine (i.e., that it is forbidden) or upon heaven the decree of earth, or upon light the decree of fire, it is the truth [haqq = truth, reality, legal right] and there is no doubt about it; and it is not for anyone to object to it (or, against him) or to say ‘why and wherefore?.’ If anyone objects, he is one of the objectors in the Book of God, the Lord of the worlds. Truly, he is “He shall not be asked of His doings, but they shall be questioned.”
The Qur’an verse (21:23) refers to God, but the subject of this paragraph is the Manifestation of God. The last sentence asserts that the Manifestation is in this respect like God: free to do as he (or she) wills, without having to answer to others. This freedom includes changing laws, of which the extreme example would be to forbid the believers to drink water. It includes changing the language and symbols of the religions, in which, for instance, fire has been the symbol of punishment and disgrace, and light symbolises insight and purity. What is meant by pronouncing the decree of earth upon heaven?
We imagine the physical and metaphorical heavens to be unchanging, while the earth (or the sub-lunar realm in medieval cosmology) is the realm of change, relativity and conditionality. The Manifestation has the authority to introduce change into “heaven” — into religion.
He is come from the invisible heaven (or: the heaven of concealment), and with him the banner `He doeth whatsoever He willeth’ and the hosts of power and authority (ikhtiyaar, which is authority in the sense of being able to *choose*) while it is the duty of all besides Him to hold fast to the religious laws (shari`ah) and ordinances (ahkaam) that have been enjoined upon them. Should anyone transgress them, even to the extent of a single hair, his work will miscarry.
The last sentence need not mean that one who ignores the religious laws will not prosper in this world – the opposite is quite likely. The worst sort of people generally rise to the top. It seems more likely to mean that respect and obedience for the religious laws is a condition for the acceptability of good works in the eyes of God, and for the success of the mystic’s efforts.

THE KITAB-I-AQDAS

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 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.
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 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 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 Writingsindeed 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— 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 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:
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 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:
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 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 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 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
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 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 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 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 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."
THE KITAB-I-AQDAS
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 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 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 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 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 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 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 endthese 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.
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 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, 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 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 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 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 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 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 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 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 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 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.
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, 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.
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 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 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 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 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 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 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 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.
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 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;
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, 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 (Napoleon III) 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.
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, 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 Tihran "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! 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 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 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 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, 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.
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.
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.
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 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 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 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 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.
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 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 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 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 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.
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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 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, refrain at least from rising up against Him. By God! Sufficient are the hosts of tyranny that are leagued against Him!
142
Verily, He 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 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 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.
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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 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 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.
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 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 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.
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 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 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 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. 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.
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.
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 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.
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 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, 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!
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.
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 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 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 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.
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.
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.
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 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:
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!
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 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.
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)
QUESTIONS AND ANSWERS
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 was at the hour of dawn on the second day of the month of Muharram, 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.
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 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 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?
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 hen 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 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.
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 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 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?
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 bligatory prayer omitted in the course of travel, and by reason of insecure circumstances. If, 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 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 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.
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.
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 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 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 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.
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
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 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?
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, The Tablet containing the three Obligatory Prayers now in use 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."
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
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.
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 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 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." (Qur’an 2:115).
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 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 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, 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 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 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 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 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 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.
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 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.
SYNOPSIS AND
CODIFICATION OF THE
LAWS AND ORDINANCES OF
THE KITAB-I-AQDAS
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 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.
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.
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 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.
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.
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 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.
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 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:
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,
The method of dividing the estate is to be applied in cases of intestacy. See item o. in this section 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 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 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
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
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
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
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
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
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"
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
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
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.
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 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 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 (# 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 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.
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 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 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 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:
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 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 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 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
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.
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 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 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.
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
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 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 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 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 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 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 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 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. 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.
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 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 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 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 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 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 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 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 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 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
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.
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 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:
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 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.
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 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, 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, 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
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 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.
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 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.
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 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 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 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 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 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 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 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 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 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.
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 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 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".
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 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 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 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.
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 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 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.
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 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 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.
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 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 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.
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 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
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 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 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 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 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 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 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’".
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".
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 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 ½ 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 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


Mark Foster,    Evolution ....   Regarding ether, 'Abdu'l-Bahá said (Some Answered Questions)

One more point remains. Modern philosophers say: "We have never seen the spirit in man, and in spite of our researches into the secrets of the human body, we do not perceive a spiritual power. How can we imagine a power which is not sensible?"...
If we wish to deny everything that is not sensible, then we must deny the realities which unquestionably exist. For example, ethereal matter is not sensible, though it has an undoubted existence. The power of attraction is not sensible, though it certainly exists. From what do we affirm these existences? From their signs. Thus this light is the vibration of that ethereal matter, and from this vibration we infer the existence of ether.
In a letter dated 3 June, 1982, written on behalf of the Universal House of Justice to two individual believers, it states:
With reference to your question about the "ether", the various definitions of this word as given in the Oxford English Dictionary all refer to a physical reality, for instance, "an element", "a substance", "a medium", all of which imply a physical and objective reality and, as you say, this was the concept posited by nineteenth century scientists to explain the propagation of light waves. It would have been understood in this sense by the audiences whom 'Abdu'l-Bahá was addressing. However, in Chapter XVI of "Some Answered Questions", 'Abdu'l-Bahá devotes a whole chapter to explaining the difference between things which are "perceptible to the senses" which He calls "objective or sensible", and realities of the "intellect" which have "no outward form and no place", and are "not perceptible to the senses". He gives examples of both "kinds" of "human knowledge". The first kind is obvious and does not need elaboration. To illustrate the second kind the examples He gives are: love, grief, happiness, the power of the intellect, the human spirit and "ethereal matter". (In the original Persian the word "ethereal" is the same as "etheric".) He states clearly that "Even ethereal matter, the forces of which are said in physics to be heat, light, electricity and magnetism, is an intellectual reality, and is not sensible." In other words, the "ether" is a concept arrived at intellectually to explain certain phenomena. In due course, when scientists failed to confirm the physical existence of the "ether" by delicate experiments, they constructed other intellectual concepts to explain the same phenomena.
In discussing ether, 'Abdu'l-Bahá reminded His listeners that not everything which exists on the material plane can be observed, unaided, through the senses. It is doubtful He was affirming the existence of ethereal matter. In other words, just as scientists say (said) that ether exists, even though it cannot be directly seen, so intellectual realities, such as the rational soul, should not be rejected on the basis of their invisiblity. Ether was an obvious choice as an example, since, by using it, 'Abdu'l-Bahá's audience would immediately understand His meaning.
Likewise, with His treatment of evolution in Some Answered Questions, it is unlikely that His primary purpose was to affirm or deny Darwinian evolution. Rather, by speaking analogically of biological origins, as they were understood in the early twentieth century, He adopted a sensible figure for the intellectual reality of man's spiritual Origin (God). Just as 'Abdu'l-Bahá was not instructing us to believe in ether, He was also not arguing for the adoption of the popular view of evolution common in the early 1900s. He was, for comparative purposes, only acknowledging that such and such is what scientists say is true.
In addition, in Some Answered Questions (212-216), 'Abdu'l-Bahá discusses man's innate (individuality or capacity), inherited (nature or biology), and acquired (nurture or socialization and education) character.
The main point of His argument appears to be that, regardless of one's innate qualities and inherited traits, progress and development are still possible through education. He wrote (214):
But the difference of the qualities with regard to culture is very great, for education has great influence. Through education the ignorant become learned; the cowardly become valiant. Through cultivation the crooked branch becomes straight; the acid, bitter fruit of the mountains and woods becomes sweet and delicious; and the five-petaled flower becomes hundred petaled. Through education savage nations become civilized, and even the animals become domesticated. Education must be considered as most important, for as diseases in the world of bodies are extremely contagious, so, in the same way, qualities of spirit and heart are extremely contagious. Education has a universal influence, and the differences caused by it are very great.
Applying a similar method to the one He had used with evolution and ether, 'Abdu'l-Bahá borrowed a commonly accepted view of biological inheritance and the obvious differences in rational capacity which that view implies to teach His audience about the importance of education.
One additional example can be found in 'Abdu'l-Bahá's interpretations of traditional Bible prophecies. As with the previous examples discussed, the essential meaning of His arguments may be less related to the actual content of the prophecies than to His creative use of the biblical narratives as vehicles for His Own discourse. Consequently, approaches to teaching Bahá'í doctrines which reify 'Abdu'l-Bahá's prophetic hermeneutics, or which reduce His presentations to a form of biblical or Bahá'í apologetics, may be missing His central point.
Evolution and Emanation
In the following excerpt, Shoghi Effendi, through his secretary, appears to say that 'Abdu'l-Bahá affirmed evolution. However, a more careful examination may reveal something quite different.
The Bahá'í Faith teaches man was always potentially man, even when passing through lower stages of evolution. Because he has more powers, and subtler powers than the animal, when he turns towards evil he becomes more vicious than an animal because of these very powers.
- From a letter written on behalf of Shoghi Effendi to an individual believer, October 4, 1950; cited: Lights of Guidance, no.1341
The phrasing of the above quotation is significant. Notice the main message, which is that "man was always potentially man." Then, as if to make a side comment, He says, "even when passing through lower stages of evolution." As 'Abdu'l-Bahá had done with ether and evolution, the Guardian, although appearing to acknowledge evolution, was, in reality, affirming the principle of the harmony of science and religion and setting, thereby, a precedent for how Bahá'ís, in general, should regard the station of science and its relationship with religion.
Apparently, some Bahá'ís have understood 'Abdu'l-Bahá's comments as an endorsement of what has sometimes been called "parallel evolution," a theological position, not to be confused with its technical scientific usage in physical anthropology and evolutionary biology, which denies hominid (human) macroevolution, while affirming microevolution. (Macroevolution is inter- species evolution; while microevolution is intra- species evolution.) The claim is that, while, during the course of his microevolution, man may have resembled lower life forms, he was always man. Genetic connections between human and other animal lines are dismissed.
Parallel evolution, in popular Bahá'í usage, resembles scientific creationism or creation science. Like creation science, parallel evolution acknowledges microevolution but, to varying degrees, reject macroevolution. Additionally, supporters of both perspectives have invoked the "evidence from design" argument to explain similarities between the supposedly distinct lines of biological development.
Among the differences between creation science, as viewed by some evangelical and fundamentalist Christians, and parallel evolution is, first, that the latter acknowledges a wider range of transitional microevolutionary forms. (Many Christian microevolutionists point to the absence of transitional fossil evidence to support their position.) Second, parallel evolutionists, unlike some, but not all, Christian creationists, do not typically insist on ayoung earth. Third, parallel evolutionists frequently acknowledge macroevolution except when it comes to man.
The subject of biological origins apparently lies within the authorized realm of science. Thus, even if 'Abdu'l-Bahá was promoting something likeparallel evolution, His views might have religious, but probably not scientific, authority. Furthermore, it is obviously unrealistic, and probably impudent, to expect that contradictions, an inevitable result of the limitations of language and material metaphor, would be resolved all at once. In the Bahá'í paradigm for the harmony of science and religion, the purview of the former would, it seems, pertain to material matters, while the authority of the latter relates properly to questions of ethics, teleology, and spiritual ontology.
Being religious leaders, the primary concern of 'Abdu'l-Bahá and Shoghi Effendi was apparently that the religion they headed did not fall victim to superstition. Support for the scientific method was, it seems, more important to them than whether a particular scientific finding would, like ether, change at some point in time.
The Bahá'í teachings appear to advocate the relative acceptance of what scientists say about evolution (or anything else), including the apparently shared ancestery between various primates, not because 'Abdu'l-Bahá affirmed it or not, but because of the station which has been given to science in the Bahá'í teachings; and one of the functions of science is to guard religion from succumbing to superstition.
In His apparent treatment of evolution,'Abdu'l-Baha is affirming the magisterial (authoritative) differences between science and religion. On the one hand, He states that evolution is a matter for scientists. On the other hand, he asserts the essential distinction of the human species from the animals, i.e., the possession of a rational soul (a.k.a. human spirit, rational faculty, and common faculty).
'Abdu'l-Baha uses evolution as a "thought bridge" to an understanding of the human reality which underlies outward appearances. Moreover, the context for 'Abdu'l- Baha's illustration was evolution as understood in the early 20th century. Today, the issues are different. Dawkins (the "selfish gene") and Gould ("punctuated equilibrium") are two of the major players, and most experts say that Dawkins has the upper hand. These are, and really always have been, scientific, not religious, issues.
The Missing Link and the Great Chain of Being
'Abdu'l-Bahá and, more indirectly, Shoghi Effendi's secretary may have referred to two species: the animal and the human. 'Abdu'l-Bahá distinguishes them from one another, not on the basis that they share no biological evolutionary history, but because the animal does not share in the spiritual nature and rational soul of the human "species."
An urban legend, which has grown up around "Darwinian" evolutionism, centers around the supposed search for the missing link. This concept has at least two sources, and only one of them has any direct relation to evolution.
First, it was a part of popular darwinism (small "d"), not Darwinism itself. For various reasons, many people believed, incorrectly, that Darwin discussed the existence of a missing link as an intermediary creature between humans and other primates. Moreover, since 'Abdu'l-Bahá was addressing a general audience, not one consisting primarily of specialists, that is precisely the sort of Darwinism they would likely have been familiar with.
Second, the missing links concept, with a different meaning than what is usually understood, conflicts with the Neoplatonic concept of "the Great Chain of Being." According to this system (called "emanationism"), all creatures were ranked from higher to lower, with man situated at the top. Above man were various angelic beings and, ultimately, God. As Arthur O. Lovejoy points out (The Great Chain of Being , Cambridge, Mass.: Harvard, 1936 and 1964. 255), the assumption was that while one species (conceived of in a Platonic or an Aristotelian sense) could never "evolve" into another one, the greatness of God would lead one to conclude that all possible varieties of creatures must exist. Any gaps in the chain would imply a lack of perfection and comprehensiveness in God's creation and were, therefore, inconceivable. Ergo, there could be no missing link.
In other words, according to the Neoplatonic "Great Chain of Being," no species (something like spirit - not species as Darwin used it) could come from another species, since all of them emanated from the "One" (God). Any consideration of evolution and the passage of time was irrelevant. More importantly, there could be no gaps in existence, since God's creation conformed perfectly to His intentionality.
If one wishes to interpret 'Abdu'l-Bahá's comments as arguing, literally, against the missing link concept, His words do not appear to have stood the test of time. Many missing links have, to this date, been found. However, One of the underlying structures ofSome Answered Questions has 'Abdu'l-Bahá referring to what others have said as a way of establishing His Own points. His references to the missing link could be regarded as illustrations, rather than as literal statements of scientific truth, and refuting a popular view of evolutionary development may have been alien to His intent.
In the following excerpt from one of His table talks (Some Answered Questions 178-179), 'Abdu'l-Bahá describes His concept of "the Great Chain of Being":
... all these endless beings which inhabit the world, whether man, animal, vegetable, mineral--whatever they may be--are surely, each one of them, composed of elements. There is no doubt that this perfection which is in all beings is caused by the creation of God from the composing elements, by their appropriate mingling and proportionate quantities, the mode of their composition, and the influence of other beings. For all beings are connected together like a chain; and reciprocal help, assistance and interaction belonging to the properties of things are the causes of the existence, development and growth of created beings. It is confirmed through evidences and proofs that every being universally acts upon other beings, either absolutely or through association.
Once again (Selections from the Writings of 'Abdu'l-Bahá 48):
It is obvious that all created things are connected one to another by a linkage complete and perfect, even, for example, as are the members of the human body.
In a seemingly unrelated passage, Bahá'u'lláh wrote (Gleanings from the Writings of Bahá'u'lláh 74-75):
Contemplate with thine inward eye the chain of successive Revelations that hath linked the Manifestation of Adam with that of the Báb. I testify before God that each one of these Manifestations hath been sent down through the operation of the Divine Will and Purpose, that each hath been the bearer of a specific Message, that each hath been entrusted with a divinely-revealed Book and been commissioned to unravel the mysteries of a mighty Tablet. The measure of the Revelation with which every one of them hath been identified had been definitely fore-ordained. This, verily, is a token of Our favor unto them, if ye be of those that comprehend this truth.... And when this process of ****progressive Revelation**** [emphasis added] culminated in the stage at which His peerless, His most sacred, and exalted Countenance was to be unveiled to men's eyes, He chose to hide His own Self behind a thousand veils, lest profane and mortal eyes discover His glory.
Perhaps most interesting is the use of the term "chain," which may be an allusion to its usage in the Great Chain of Being If so, "progressive" may not have as much to do with triumph and linear change as with the divine ordering of virtues, or spiritual perfections, a spiritual Kosmology, using Ken Wilber's spelling (Sex, Ecology, Spirituality: The Spirit of Evolution. Boston: Shambhala. 1995.) and the changes required in the world of human affairs for expressing these divine perfections.
The absence of the supposed biological missing link was a parable for the inconceivability of a missing link in the Great Chain of Being which, in 'Abdu'l-Bahá's system, would imply the incompleteness of creation. As Adam had, metaphorically, invested all created things with their names and attributes (Gen. 2:19-35), should even one of these be eliminated, existence would not fully mirror the perfection of God's Kingdom.
Taken in context,'Abdu'l-Bahá appears to have asserted the independence of the human spirit from the lower degrees of spirit (animal, vegetable,and mineral), rather than of the human body from the bodies of other primates. His reference to the uniqueness of the human species would apply to the human spirit, which, as He seems to have argued, did not evolve from out of the lower degrees of spirit.
Actually, the reverse may nearly be true: Lower degrees of spirit emanate continually from the human spirit or rational soul. It is the human spirit that contains, or is the origin of, all the lower degrees of spirit. On the other hand, the lower degrees of spirit do not produce the human spirit. It might be more accurate to say that these lower degrees are the stepped-down energies of the human spirit, which contains them all.
'Abdu'l-Bahá's apparent discussion of evolution was a contextual vehicle for the involution of successively stepped-down degrees of spirit (human, animal, vegetable, and mineral) into matter. His perspective was, therefore, more Neoplatonic than Darwinian.
Although ostensibly discussing, possibly affirming, evolution, 'Abdu'l-Bahá may have been giving a discourse on teleology and the perfection of creation. While both evolution and emanation concern species origins, the first is Darwinian and the second Neoplatonic. In Darwinism, the origin of species is natural selection or what Spencer called "the survival of the fittest." In Neoplatonic emanationism, their Origin is God.
All the while referring to evolution, 'Abdu'l-Bahá's concern appears to be with its teleology, or purpose, rather than with its physical process. Evolution takes place, in His system, in order that the emanation of the names and attributes of God, which is the purpose or divine intentionality of evolution, can be more perfectly expressed in the kingdoms of creation. Likewise, as evolution is systematically transformed by 'Abdu'l-Bahá into a metaphor for divine emanation, so Neoplatonic emanationism becomes a allegory for the instrumental rationality of creation, i.e., its divine Origin and consequent perfection.
Matter and Form
'Abdu'l-Bahá wrote (Some Answered Questions 181):
It is necessary, therefore, that we should know what each of the important existences was in the beginning - for there is no doubt that in the beginning the origin was one: the origin of all numbers is one and not two. Then it is evident that in the beginning matter was one, and that one matter appeared in different aspects in each element. Thus various forms were produced, and these various aspects as they were produced became permanent, and each element was specialized....
We can consider a couple of possibilities:
If the above passage is taken literally, it lends further credence to the idea that 'Abdu'l-Bahá never denied the existence of a genetic or biological connection between humans and other animals. However, it is doubtful that the passage has much to do with the "missing link," per se.
It is more likely that 'Abdu'l-Bahá used Aristotelian terminology (as He frequently did in His table talks with Laura Clifford Barney) to examine the dualism of matter and form. Both are mentioned in the above passage, are solidly rooted in Aristotle's physics/metaphysics, and are applied by him to both animate and inanimate objects.
First, although it is, perhaps, debatable whether Aristotle himself promoted the idea, certain perspectives which derived from Peripatetic thought postulated the existence of a "prime matter." It was argued that this matter possesses no structure of its own, that it underlies all species changes, and that all things come into existence from it. 'Abdu'l-Bahá may have had this concept in mind when He spoke of the original oneness of matter.
Second, the form of something (also mentioned in the above passage) is somewhat analogous to its structure. However, to Aristotle, this formative structure is dynamic, not static, i.e., it remains with the entity throughout its life course (or existence). Likewise, in the above extract from Some Answered Questions, 'Abdu'l-Bahá appears to believe that the forms themselves were produced from this prime matter.
Perhaps 'Abdu'l-Bahá is making one analogy between "prime matter" and "spirit" and another between "forms" and "degrees of spirit" (mineral, vegetable, etc.). Elsewhere in Some Answered Questions, He may have used "species" as a metaphor for degrees of spirit. In other words, what 'Abdu'l-Bahá could be saying is that the various degrees of spirit are either manifested by or emanated from the Most Great Spirit (the Spirit of God).
Unless one's consciousness is elevated to the celestial Kingdom revealed by the Prophet, the realm of divine virtues, one's spiritual comprehension will likely remain mundane and superficial. Text, as words, will never rise to the level of Text, as vehicle, for exegesis is as much existential as it is empirical


 
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SelfGrowth  The Chemistry of Emotions and our Brain's Electrical Wiring.


1. Each emotion causes various peptides / hormones to be excreted (through hypothalamus and pituitary gland) that are received by the cells and lock into receptors on the cells themselves. (Phd Physiology and Biophysics Candace Pert)
2. These are like drugs that the cells become addicted to creating a vicious circle of reoccurring emotional situations and states.
3. Every time we repeat a thought or emotion, that creates connecting links called synapses between brain cells (neurons). These synapses create a complex net of "information" called neuronets that then dictate our reactions towards certain stimuli. These become programmings that limit our emotions, reactions and behavior. These learned pathways of electrical flow in the brain also become a vicious circle in which we tend to repeatedly recreate the same emotions and situations.
4. What we see is actually not produced by our eyes in our brain, but by our brain itself. The brain takes the inputs from the eyes (40 times a second) and reconstructs what we "see" from what it already has experienced felt and believes. Our perception is especially affected by emotional charges from the past. To a great degree what we see is a function of our previous experiences. We tend to see what we believe and ignore what we do not.
5. The brain reacts in the same way when we "see" something and when we remember it. We often do not see what we are not trained to see.
6. When we intervene and learn to perceive, feel and react differently, this reverses the chemical dependency and electrical wiring - freeing us to choose how we want to perceive, feel and react rather than the usual ways that have become our chemical and electrical programming. We can change these processes.
7. There appears to be a morphogenetic field (Biologist Rupert Sheldrake) or collective unconscious (Carl Jung) in which we are all connected and from which we develop common traits, so that when one person changes the way he or she thinks and reacts, that makes that new reaction more accessible to all others sharing that common morphogenetic field.
*************
B. About the Heart, Brain and immune system.
1. Our emotions affect our Heart Rate Variability (HRV). Negative emotions create an erratic heart beat with intense and rapid changes. This then causes confusion in the brain clouding our clarity and seriously reducing the effectiveness of our immune system. Five minutes of anger reduces come aspects of our immune system for five hours. Emotions are programmed energy.
2. Five minutes of love or gratitude positively affect our brain and immune system for five hours. They also increase our clarity of perception and thinking as well as our creativity.
3. We can purposely focus on the heart area while cultivating feelings of love and orgratitude in order to strengthen our immune system, clarity and decision making and problem solving ability. We call this the "Listening to our Heart Technique." (Described later on.)
Author's Bio: 
Robert Elias Najemy is the author of over 20 books, 600 articles and 400 lectures on Human Harmony recorded on CD and DVD. Download for free 100's of articles and find wonderful ebooks, guidance, mp3 audio lectures and teleclasses atwww.HolisticHarmony.com.
His books The Psychology of Happiness, Remove Pain with Energy Psychology and six others are available at www.amazon.com
As a life coach with 35 years of experience, has trained over 300 Life coaches and now does so over the Internet.
Info at: www.HolisticHarmony.com/introholisticcoach.asp

Wikipedia The Persian Bayán
The Persian Bayán (Persian: بیان‎) is one of the principal scriptural writings of the Báb, the founder of Bábi religion, written inPersian.[1] The Báb also wrote a shorter book in Arabic, the Arabic Bayán. Contents   [hide 1 Content 2 Unities and chapters 3 Notes 4 Further reading 5 External links [edit]Content The Persian Bayán was written near the end of 1847 or the beginning of 1848, while the Báb was imprisoned in Maku.[2] The book contains elements of Bábí law, discussion of religious concepts, and the glorification of He whom God shall make manifest.[1] It was one of the Báb's first works in which he clearly states that he is the messianic figure of the Twelfth Imamand the Mahdi which the Shi'as were expecting.[2] With the claim, he also claimed the abrogation of the Islamic dispensation, and uses the new Bábí law to abrogate Islamic law.[2] The whole book also revolves around the praise of He whom God shall make manifest, promising the coming of a major prophet termed a Manifestation of God; this would be of major importance with Bahá'u'lláh's claim two decades later.[2] Shoghi Effendi considered it a "eulogy of the Promised One", who had abrogated the laws of Islam, and prophesied about the coming of the Bahá'í Faith.[1][3] [edit]Unities and chapters The book was intended to be composed of nineteen 'unities' each of nineteen chapters, consisting of a total of 361 sections, which had numerical significance, but this was left incomplete and stops in the ninth 'unity'.[1] It was intended to be finished by "He whom God shall make manifest", a messianic figure in the Báb's writings. Bahá'ís consider Bahá'u'lláh's Kitáb-i-Íqán as its completion.[1] Certain early researchers of the religion believed that the right of completing the Bayán was conferred to Subh-i Azal.[4][5][6] However, more modern scholarship shows that that interpretation is flawed because Subh-i-Azal is only given the right to complete the Bayán with the permission of Him Whom God shall make manifest,[7][8] and that Subh-i-Azal was instituted as a nominal head and asked to preserve the religion until Him whom God shall make manifest would arrive.[8][9] The Báb eliminated any form of successorship or vicegerency from his religion and stated that no one's else writings would be authoritative after his death to the time of Him Whom God shall make Manifest.[8] Some of the followers of Subh-i-Azal state that the Báb actually made Subh-i-Azal his vicegerent because the Báb in a tablet written to Azal stated that he should manifest the remaining paths of the Bayán if Him Whom God shall make Manifest is made manifest out of divine glory during Azal's days. The Azalis interpret this to mean the Báb gave Sub-i-Azal the right to complete the unfinished text of the Bayán.[8]However, the Báb affirms to Subh-i-Azal himself that Him Whom God shall make Manifest may appear in Subh-i-Azal's own lifetime, and thus eliminates any viceregency for Subh-i-Azal. One of the texts that the Azalis use to state that Subh-i-Azal was appointed as a viceregent is the controversial book Nuqtutu'l-Kaq, but the book's statements are very contradictory and problematic.[8] In one section of the book the author states that the Bayán may become abrogated within a few years of the Báb's death, and that Him Whom God shall make Manifest may appear during Azal's time, then later it states that the abrogation of the Bayán and the appearance of the Promised One could not occur before two thousand years. Even later the author makes the proposition that the Promised One is Subh-i-Azal himself, showing that the author truly did not believe that the appearance of the Promised One would have to take two thousand years.[8] The proposition that the Him Whom God shall make Manifest would take two thousand years is absurd since the Báb discusses the advent of Him Whom God shall make Manifest during Subh-i-Azal's lifetime as a conditional point for Subh-i-Azal to take certain action.[8] An alternative interpretation of the passage in question is that Subh-i-Azal is asked to instead to making public or distribute the eight copies of the Bayan to eight people mentioned in the passage.[10]

 

Peace
 Introduction In 1795, Immanuel Kant published Perpetual Peace: A Philosophical Sketch2 in which he outlined the practical steps necessary to end war among nation-states. This work is a part of the history3 of utopian thought4 in Europe, and was preceded by a long tradition of plans to improve individuals and the society that began most famously with Plato’s Republic, continues through St. Thomas More’s Utopia, and comes in the period before and after Kant to a number of proposals for eliminating war. Among those preceding Kant’s “Perpetual Peace” was Emeric Cruce’s Discourses on the Opportunities and Means for Establishing a General Peace and Freedom of Trade Throughout the World (c.1623).5 Among the root causes of war, Cruce listed “bigotry, profit, reparation and glory-seeking.”6 In his view, the best way to overcome these causes are closer trade and communication among the peoples of the world, a global currency and a political congress made of representatives from all of humankind. His solutions are still discussed today.7 Another noteworthy work in the ‘peace tradition’ is William Penn’s “An Essay Towards the Present and Future Peace of Europe” (1693). Penn proposes a European parliament with mandatory attendance by all European monarchs to settle all disputes that cannot be solved by direct negotiations by the affected parties. States refusing to submit their differences or refusing to abide by the European parliament’s decisions shall be compelled to do so and be liable for all costs and damages resulting from their refusal. Two decades after Penn, the French philosopher Saint-Pierre published A Project for Setting an Everlasting Peace in Europe (1714) which 72 Lights of ‘Irfán Book Thirteen suggested that peace was best achieved by uniting all European states into a “representative federation based on population rather than power”8 and by limiting the size of national armies. Difficult issues would be discussed and resolved by committees established to reconcile conflicting claims. In short, the relations among European states were to be based on the rule of law and not on the ambitions or advantages of kings. Jean-Jacque Rousseau suggested a European federation or confederation united by the rule of law in A Lasting Peace Through the Federation of Europe (1782). Rousseau saw four necessary requirements for a lasting European peace: first, all the important powers in Europe must be members of this federation; second, whatever laws these powers legislate must be binding on all; third, there must be a common military force able to compel obedience from every members state and fourth, once in, no state can withdraw from this federation.9 Here, too, we observe a proposal for a trans-national parliament with dispute setting powers and the means for enforcing its judgments. There were, of course, others who had contributed to this ‘peace tradition’ before Kant. Three of the most famous are Hugo Grotius who formulated the first code of international laws regarding war and peace (1625), Samuel Pufendorf, the first man to be a professor of international law (1674) and Christian Wolff who tried to organize the different types of laws among nations (1754) in order to clarify legal processes. Of course, these authors advocated plans to bring order to current diplomatic and military practices rather than the complete elimination of international conflict. War among sovereign nation-states might be limited in scope to combatants, made more humane and legally allowed only in certain circumstances but the practice of war would remain as a tragic but inevitable part of the human existence. However, what Cruce, Penn, Saint-Pierre, Kant and the Bahá’í Writings aim at is the eventual complete elimination of war itself.
73 The Bahá’í Writings and Kant’s “Perpetual Peace” Because of Kant’s incalculable influence on the development of virtually all aspects of modern philosophy and thought in general, our comparison study will focus on the Bahá’í Writings and “To Perpetual Peace: A Philosophical Sketch.” We shall devote our efforts to answering one question: To what extent does Kant’s essay directly anticipate and/or indirectly foreshadow the Bahá’í teachings about the elimination of war and the establishment of a workable peace? Answering this question requires a careful examination of their similarities and differences not only in what is or is not said explicitly but also in what is also left implicit or in the background. Our examination will show that while there are numerous similarities between “Perpetual Peace” and the Bahá’í Writings, these similarities are not only superficial, but also accidental and not essential. In other words, as long as we confine ourselves to surface presentations, it appears that Kant’s proposals and the Writings are much of a kind, but in-depth analysis shows such is not the case. Indeed, because these similarities are based on vastly different foundational principles, they are accidental or coincidental, rather than essential and necessary conclusions derived from common principles. Therefore, any claim that Kant anticipated Bahá’u’lláh is only tenable when our analysis remains superficial. 1: A Brief Overview of Kant’s “Perpetual Peace: A Philosophical Sketch” At the beginning of the first section, Kant outlines the six “preliminary articles for perpetual peace among nations.” (Kant 1983, 107) The first of these is, “No treaty of peace that tacitly reserves issues for a future war shall be held valid.” (ibid) In other words, no treaty may have secret clauses that legitimize future declarations of war. Obviously such clauses would change a peace treaty into a mere truce. Kant’s second article states that “No independent nation, be
74 Lights of ‘Irfán Book Thirteen it large or small, may be acquired by another nation by inheritance, exchange, purchase or as a gift.” (ibid 108) Territories and especially human beings are not “mere objects to be manipulated at will.” (ibid) This principle stems from Kant’s famous dictum that human beings are never to be treated as objects or means disposable for others’ use.10 The third article says that “Standing armies (miles perpetuus) shall gradually be abolished” (Kant 1983, 108) for the simple reason that maintaining them lays unduly burdensome expenditures on the people. Article four demands that “No national debt shall be contracted in connection with the foreign affairs of a nation.” (ibid 109) Kant believed that contracting foreign debt especially with regard to foreign affairs encouraged profligate spending and military adventures. In the fifth article, Kant asserts the principle of absolute national sovereignty: “No nation shall forcibly interfere with the constitution and government of another.” (ibid 109) Finally, the sixth article states, “No nation at war with another shall permit such acts of war as shall make mutual trust impossible during some future time of peace.” (ibid) In other words, countries must not make use of tactics like assassination, encouraging treason in the opposing nation, or other underhanded stratagems that erode the trust necessary to build a future peace. Kant next adds three “definitive articles of perpetual peace” (ibid 112) the first of which is that “[t]he civil constitution of every nation should be republican,” (ibid) i.e. members of every nation-state should be free and in government, the executive and legislative powers should be separate. (ibid 114) The second “definitive article” states that “the right of nations shall be based on a federation of free states” (ibid 115) that would eventually include all nations. (ibid 117) The third and final article states that “Cosmopolitan right shall be limited to conditions of universal hospitality.” (ibid 118) A visitor to a foreign country has a right to hospitality “as long as he behaves peaceably.” (ibid) In other words, citizenship is universal, or global, so long as a person does nothing to undermine the peace.
75 The Bahá’í Writings and Kant’s “Perpetual Peace” In the first of the two supplements, Kant explains that Perpetual peace is insured (guaranteed) by nothing less than that great artist nature (natura daedala rerum) whose mechanical process makes purposiveness [Zweckmaessigkeit] visibly manifest, permitting harmony to emerge among men through their discord, even against their wills. (ibid 120). In this passage (remarkably prescient of Hegel’s theory of history) Kant seems to be predicting that human unity will occur not just despite the fact of war but also because of the fact of human war. Conflict, he says has not just driven peoples to populate the world but also to “establish more or less legal relationships.” (ibid 121) Like Toynbee after him, Kant noticed that peoples entangled in war inevitably draw closer even though this is not their intent. Kant’s second supplement requires that while political leaders must rule, they should at least consult with philosophers who bring a wider perspective to the analysis of any subject. Obviously, the idea of Plato’s philosopher king still has some life left in it according to Kant. The two appendices which follow the supplements are concerned with various issues related to the concept of individual, public and international “right” which Kant believes must underlie any perpetual peace. 2: The Baha’i Vision of International Order: An Overview Bahá’u’lláh’s vision for the attainment of world peace is divided into two major phases, a Lesser Peace which will “be established through the efforts of the nations of the world” 11 and the Most Great Peace which is “the ultimate peace promised to all the peoples and nations.”12 The Most Great Peace will be the crowning stage of the current chapter of human development. According to Bahá'u'lláh, the process leading to these momentous and revolutionary changes has already begun: 76 Lights of ‘Irfán Book Thirteen 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. (GWB 136) In other words, Bahá’u’lláh’s Revelation has initiated the process by which “[m]ankind’s ordered life,” i.e. politics, culture, economics and spirituality will be “revolutionized” or radically transformed in ways unimaginable in pre-global phases of historical development. Now that all human activities are globally inter-connected, radically new ways of thinking and acting are necessary for individuals and collectives like national states, economies and religions. Bahá’u’lláh prophesies that this may happen more quickly than we think: “Soon will the present-day order be rolled up, and a new one spread out in its stead” (GWB 313) These changes are unavoidable because it is no longer reasonable to believe that “the world will somehow be able to continue muddling its way through world-problems using nation oriented solutions.”13 The current order stands in the way of human progress, i.e. hinders the full realization of individual and collective potentials and must be replaced by something else. This immanent transformation will be ‘revolutionary’ not in the historical sense of fomenting a violent upheaval but in the sense of changing the fundamental principles by which individuals and societies view the world and function. Such changes will be far-reaching and deep because they extend beyond the superstructural phenomena of politics, culture and economics and “revolutionized the soul of mankind.” (PB 117) In other words, these changes touch the very foundations of human nature. Before humankind can attain the Most Great Peace, it must first establish the Lesser Peace. Bahá’u’lláh writes,
77 The Bahá’í Writings and Kant’s “Perpetual Peace” We pray God—exalted be His glory—and cherish the hope that He may graciously assist the manifestations of affluence and power and the daysprings of sovereignty and glory, the kings of the earth—may God aid them through His strengthening grace—to establish the Lesser Peace. This, indeed, is the greatest means for insuring the tranquillity of the nations. It is incumbent upon the Sovereigns of the world—may God assist them—unitedly to hold fast unto this Peace, which is the chief instrument for the protection of all mankind… It is their duty to convene an all-inclusive assembly, which either they themselves or their ministers will attend, and to enforce whatever measures are required to establish unity and concord amongst men. They must put away the weapons of war, and turn to the instruments of universal reconstruction. Should one king rise up against another, all the other kings must arise to deter him. Arms and armaments will, then, be no more needed beyond that which is necessary to insure the internal security of their respective countries. (ESW 30) Although it has spiritual aspects, the Lesser Peace is chiefly a political process involving the nations of the world. It will come about not so much by virtue of spiritual enlightenment as by the quest for national survival and mutual economic benefit, i.e. by largely secular concerns. These concerns may be correlated with some spiritual developments, but spiritual matters are not of primary interest. According to Ali Nakhjavani, the Lesser Peace “is solely founded upon political considerations and requirements”14 and will be viewed by political leaders “as the last and only remaining solution to their political ideals.”15 He adds, although its future constitution will—to some extent—be influenced by moral and ethical standards, it will undoubtedly be devoid of the bounty of the spiritual principles of the Cause of God.16
78 Lights of ‘Irfán Book Thirteen In other words, the Lesser Peace is primarily political and not spiritual in nature. This means, among other things, that the Lesser and Most Great embody two different forms of consciousness, one grounded in purely human will and without any concern for the transcendent aspects of reality, and the other grounded in transcendent divine will as expressed in revelation. These forms of consciousness are manifested in differences in law, culture, philosophy, social organization and norms, leadership the arts as well as the life-expectations people have. But the differences go further. We might also say that the Lesser Peace is superstructural insofar as it is not based on humankind’s spiritual nature, i.e. does not involve the whole human being. Given the frailty of human nature, this is not assuring. If the Lesser Peace did not lead to the Most Great Peace, humankind would never evolve spiritually. Shoghi Effendi states, No machinery falling short of the standard inculcated by the Bahá’í Revelation, and at variance with the sublime pattern ordained in His teachings, which the collective efforts of mankind may yet devise can ever hope to achieve anything above or beyond that “Lesser Peace” to which the Author of our Faith has Himself alluded in His writings. (WOB 162) This statement clearly means that the Lesser Peace while necessary, is not sufficient for the fullest development of human potentials both in individuals and in collectives. It is not sufficient because, among other things, “religious strife and racial prejudice will not have entirely left the hearts and souls of the human race.” 17 Moreover, in the last analysis, how much can we rely on superstructural political, cultural, and economic changes that are not grounded in spiritual transformations that have “revolutionized the soul of mankind”? (PB 117) We need more than good intentions.
79 The Bahá’í Writings and Kant’s “Perpetual Peace” This intermediate stage is called Great Peace, a terminology used in the Bahá’í Writings in Persian, and as elaborated by Ali Nakhjavani, the historical nature of human development means there will be an intermediate, transition period between the Lesser Peace and the Most Great Peace. In this transition period, we can observe the appearance of some of the key components of the Most Great Peace.18 This intermediate phase is the “Great Peace,” is the time when “the Bahá’í Teachings will have beyond any doubt penetrated the organs of the Lesser Peace”19 and when religious and racial prejudice will be eliminated. Bahá’í institutions will become influential at all levels in the unfolding unification of humankind and the renewal of all aspects of human existence. However, even at this point, the crowning achievement of this development is missing, namely the Most Great Peace. In the words of Bahá'u'lláh, That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error. (SLH 91 emphasis added) `Abdu’l-Bahá says, “All men will adhere to one religion, will have one common faith, will be blended into one race, and become a single people. All will dwell in one common fatherland, which is the planet itself. (SAQ 64–65) Of course, this spiritual unity will reflect itself in the governance of the new world order and the establishment of a renewed cultural, scientific, economic and political existence. Because the Lesser Peace and the Most Great Peace are phases of a single historical process, we shall discuss them both in our study of the Writings and Kant’s “Perpetual Peace.”
80 Lights of ‘Irfán Book Thirteen 3. A World Federation The best known feature of Kant’s “Perpetual Peace” is his proposal for a “league of peace” (Kant 1983, 117) whose goal is to “end all wars forever.” (ibid) In Kant’s view, the most practical way to achieve this goal is by means of a “federation of free states” (ibid 115) that will eventually include all nations on earth. As members of this “league” or “federation,” all nations give up the right of their “savage (lawless) freedom” (ibid 117) to make war just as individuals give up some of their ‘lawless’ freedoms in return for the benefits of living in a peaceful nation. Restraining the exercise of some of their freedoms is the only way for individuals and nations to the gain greater advantages made possible by cooperation, especially in regards to collective security. Kant says, “For the sake of its own security, each nation can and should demand that the others enter a contract resembling the civil one and guaranteeing the rights of each.” (ibid) Furthermore, for Kant, the guarantee of national rights was an absolute necessity in upholding peace: This league does not seek any power of the sort possessed by nations but only maintenance and security for each nation’s own freedom as well as that of other nations leagued with it without their having thereby to subject themselves to civil laws and their constraints (as men in a state of nature must do). It can be shown that this idea of federalism should eventually include all nations and lead to perpetual peace. (ibid 117 emphasis added) In other words, Kant’s vision limits the powers of the federation to external affairs, specifically in regards to waging war, and does not envisage any jurisdiction over a state’s internal issues. Nations will not be subject to “civil laws” the way individuals are subject to “civil laws” within the state. This view harmonizes with his previously announced principle that “No nation shall forcibly interfere with the
81 The Bahá’í Writings and Kant’s “Perpetual Peace” constitution and government of another.” (ibid 109) The principle of national sovereignty, i.e. non-interference in a state’s internal affairs prevails in Kant’s proposals. This aspect of “Perpetual Peace” shows that Kant’s thinking lies within the framework of the Treaty of Westphalia (1648) which established the modern nation-state system on the principle of absolute national sovereignty. Consequently, he is at pains to point out that nations voluntarily join the “league of peace” “without their having thereby to subject themselves to civil laws and their constraints.” (ibid 117) They are only subjecting themselves to a voluntary agreement regarding external relationships, specifically about war and the capacity to go to war and not about their own internal affairs. There they retain absolute sovereign rights. According to Kant, nations give up the right to war only because it is irrational: it replaces reason with force and it serves only those “who are disposed to seek one another’s destruction and thus to find perpetual peace in the grave.” (ibid) In short, it serves only the blood-thirsty. However, in one respect Kant’s proposal leaves the Westphalian framework behind, viz. the recognition that purely nation-based solutions to the problem of war will not work. Simple bi-lateral agreements among individual nations are not enough to ensure peace. Consequently, some kind of ‘supra-national’ agency is needed, a “league of peace” which ensures that all members are committed to the same basic principles, i.e. have unity of vision, and act within the same basic limitations, i.e. have some unity of action. This unity of outlook and action lays the foundation for predictability in internationality and, thereby, for stability and peace. International action will thus be driven by law and not by personal will. Nevertheless, Kant’s move beyond the Westphalian model is rather limited, more a matter of improving than actually dealing with the fundamental short-comings of the model. As we shall observe 82 Lights of ‘Irfán Book Thirteen below, his proposals leave too much power in the hands of individual nations and rulers to be truly effective in preserving peace. In short, “Perpetual Peace” is too restricted in its scope to achieve its goal. There is, for example, no clear method for dealing with recalcitrant rulers and nations or even those who renege on their commitments, i.e. no way of dealing with “rogue states” which threaten the peace. It is also doubtful that by themselves Kant’s proposals are enough to lay a foundation for a lasting peace. For example, he is silent about the need for a unified world-view among the peoples of the world—as distinct from their governments—or the abolition of racial, religious and class prejudice. These are not just theoretical quibbles. In the 20th Century humankind has had bitter experience with the ability of clashing world-views or ideologies and racial, religious and class prejudices to plunge the planet into mass warfare despite such international agreements as the Kellogg-Briand Pact (General Treaty for the Renunciation of War, 1928), which was signed by virtually every participant in WW II . Obviously, purely political or diplomatic agreements are not enough to ensure peace. The Bahá’í teachings certainly agree with Kant as to the need for a global federation in preventing war and to establish a “world federal system” (WOB 204) in which humankind will be “liberated from the curse of war and its miseries.” (WOB 204) Elsewhere the Guardian refers to `Abdu’l-Bahá’s hope “in the hoisting of the standard of the Lesser Peace, in the unification of mankind, and in the establishment of a world federal government on this planet.” (CF 126) However, while for Kant, the realization of a global federation or “league of peace” marks the terminus of humankind’s socio-political evolution, for the Bahá’í Faith, the Lesser Peace which brings about “unity in the political realm” (SWAB 32) is only a transition phase to the still more comprehensive Most Great Peace in which all nations and kindreds will be gathered together under the shadow of this Divine… and will become a single nation.
83 The Bahá’í Writings and Kant’s “Perpetual Peace” Religious and sectarian antagonism, the hostility of races and peoples, and differences among nations, will be eliminated. All men will adhere to one religion, will have one common faith, will be blended into one race, and become a single people. All will dwell in one common fatherland (SAQ 65 emphasis added). In the Bahá’í vision, the ultimate end of our social evolution will be a unity based on spiritual principles which will over-ride differences of religion, race, class and nationality, and make the earth itself our homeland. This, of course, requires a momentous spiritual transformation that will, in effect, make politics as we know them, obsolete. For Kant, such a vision raises concerns about national sovereignty i.e. the rights of nations. When all “dwell in one common fatherland” what remains of the autonomy of the national state? As he says, “Such a federation is necessarily tied rationally to the concept of the right of nations.” (Kant 1983, 117) Only in regards to war-making can there be any limitation of national sovereignty or rights. The basic problem with this is that as noted above, in the 20th Century we have learned by experience that establishing peace requires measures far beyond political and diplomatic agreements for reducing the ability to wage war; enduring peace can only be established when other, nonpolitical/ diplomatic conditions are met such as unity of world-view and the abolition of racial, national, religious and class prejudice. It is relatively easy for well-meaning or politically shrewd nations to admit that unilateral war-making is not a national right. As Kant says, “[F]rom the throne of its moral legislative power, reason absolutely condemns war as a means of determining the right.” (ibid 116) Few would argue that being stronger proves one is right. However, the question that 20th Century history raises is ‘How long can such good political intentions last if the foundations for peace are not firmly in place’? How long can they resist internal pressure from a population ablaze with racial, religious, nationalist or class fervor? And how long can they refrain from war in a struggle of ideologies? Kant, of course,
84 Lights of ‘Irfán Book Thirteen could not have foreseen such developments and, therefore, he set up no provisions for preventing or short-circuiting them. The Bahá’í Writings, on the other hand, seem to have foreseen such developments insofar as they prescribe, as we shall see, the exact measures needed to forestall them. While they do not use the word ‘ideology’— who would have understood it at the time?—they do prescribe the exact remedies needed to undermine and undo the effects of these various forms of prejudice and their ideological outgrowths. The Bahá’í Writings both agree and disagree with Kant’s proposals in “Perpetual Peace.” They agree that the “league of peace” must be a federation of some kind. Asked by an official of the American government how best to serve both the interests of his country and the people of the world, `Abdu’l-Bahá advised him “to assist in the eventual application of the principle of federalism underlying the government of your own country to the relationships now existing between the peoples and nations of the world.” (WOB 36 emphasis added) In American federalism, responsibilities and rights are divided between the central government which looks after the well-being of the whole federation, and the states which look after a particular part of the union. The individual states are united by a covenant or agreement but are not subject to an autocratic centralized government. In this regard, `Abdu’l-Bahá also states, It is very evident that in the future there shall be no centralization in the countries of the world, be they constitutional in government, republican or democratic in form. The United States may be held up as the example of future government—that is to say, each province will be independent in itself, but there will be federal union protecting the interests of the various independent states (PUP 167 emphasis added). It is noteworthy that the “ federal union” will protect the legitimate interests of its “independent states.” What these “legitimate interests”
85 The Bahá’í Writings and Kant’s “Perpetual Peace” are may, of course, vary from one historical circumstance to another; this guarantees flexibility but the rights and responsibilities of the constituent states prevents this power to look after the whole from becoming a dictatorial centralized power. According to Shoghi Effendi, the principle of federalism applies even to the Most Great Peace; he describes the international form of government in the Most Great Peace as “a world federal system.” (WOB 203) This general agreement notwithstanding, the Bahá’í concept of federalism differs substantially from Kant’s. The difference is not one of degree but of kind. As we have already seen, Kant writes that nation-states can join the federal union of the “league of peace” “without their having thereby to subject themselves to civil laws and their constraints.” (Kant 1983, 117) Elsewhere he writes, “Nations can press their rights only by waging war and never in a trial before an independent tribunal,” (ibid 116) and that nations “have outgrown the compulsion to subject themselves to another legal constitution that is subject to someone else’s concept of right.” (ibid) In other words, nations remain absolutely sovereign except in regards to war-making which they relinquish by voluntary agreement. There is no supra-national authority or tribunal where a state may be arraigned. Such is not the case in the Bahá’í vision of a world federalism neither in the Lesser Peace nor in the Most Great Peace. Shoghi Effendi points out that Bahá’u’lláh advocates “the inevitable curtailment of unfettered national sovereignty as an indispensable preliminary to the formation of the future Commonwealth of all the nations of the world.” (WOB 40) This preliminary to the Commonwealth of the Most Great Peace is foundational to the Bahá’í vision of the future world order. Humanity must abandon the basic principle of the Westphalian system of international politics in order to attain genuine security and progress in eliminating the basic causes of war. This alone makes the difference between Kant’s “Perpetual Peace” and the
86 Lights of ‘Irfán Book Thirteen Bahá’í vision a difference not in degree but in kind. In essence, Kant’s plan is still Westphalian in nature, and Bahá’u’lláh’s is not and this divergence leads to a number of significant consequences. For example, as Shoghi Effendi tells us, there will be more than a “league of peace”—there will be a “world super-state” (WOB 40) in which all nations will not only give up the right to make war, and, by implication, to build up war-making potentials, but will also give up “certain rights to impose taxes.” (WOB 40) The political and diplomatic provisions for limiting the capacity for waging war are, in principle, present in Kant’s dictum that “standing armies (miles perpetuus) shall be gradually abolished.” (Kant 1983, 108) Obviously, standing armies must be eliminated not only because they encourage wars of aggression by encouraging arms-races that increase the risks of war breaking out, but also because they impose needless and burdensome costs on the citizens of a nation. However, nothing in “Perpetual Peace” suggests that the “league of peace” will “include within its orbit an international executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth” (WOB 40). For Kant, this integral part of the Bahá’í vision would go too far in requiring nations “to subject themselves to civil laws and their constraints (as men in a state of nature must do), (Kant 1983, 117 emphasis added) something which he finds unacceptable. Because it entails a severe curtailment of national autonomy, Even more unacceptable to Kant is the concept of “a supreme tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration.” (WOB 40) Obviously this entails a severe curtailment of national autonomy since according to Kant, nations can never pursue their rights in “a trial before an independent tribunal.” (Kant 1983, 116) Such subjection would be exactly the kind undergone by individuals in the state of nature. However, historical developments have surpassed Kant’s rather Westphalian version of global federalism. Rather than having 87 The Bahá’í Writings and Kant’s “Perpetual Peace” absolute, even autarkical independence, members of the WTO take each other to binding arbitration on a regular basis and political leaders have found themselves charged and/or tried by the International Criminal Court in The Hague for policies they have enacted both abroad and in their own countries. Finally nations can find themselves being sanctioned by the U.N. for their behavior. Appeals to the principle of absolute national sovereignty are still made but they no longer carry the conceptual or ethical force they once did. The Westphalian concept of unfettered national independence is rapidly becoming an artifact of humankind’s political past. On this issue of absolute national independence and tribunals, `Abdu’l-Bahá says: It is necessary that the nations and governments organize an international tribunal to which all their disputes and differences shall be referred. The decision of that tribunal shall be final… International questions will come before the universal tribunal, and so the cause of warfare will be taken away. (PUP 300 emphasis added) In other words, on certain matters at least, nations can indeed, be required to face an international tribunal which is akin to a Supreme Court in a federal system. Moreover, this tribunal’s decisions are “final,” i.e. not appealable to any higher authority and thus, binding on nation-states. Shoghi Effendi adds, A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. (WOB 202 emphasis added) The fact that this tribunal’s verdicts are compulsory in “all and any disputes” involving the “various elements” making up the “universal system” 88 Lights of ‘Irfán Book Thirteen suggests that even non-state actors like NGO ’s, transnational corporations, cartels and international unions fall under its jurisdiction. After all, modern politics, especially at the international level, is no longer limited to state-actors as was traditionally the case. This position, too, indicates a substantial difference with Kant’s proposals and outlook insofar as the Bahá’í plan is not necessarily limited to state-actors. Lest there be any misunderstanding, it is important to re-emphasize that the Bahá’í version of world federalism simply applies the federalist principle of the division of powers to the international sphere. The central government and each constituent state, province, canton or republic have their own, inviolable sphere of rights, powers and responsibilities. There will be no autarkies. “[E]ach province will be independent in itself, but there will be federal union protecting the interests of the various independent states.” (PUP 167) With this division of power “the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded.” (WOB 202) According to Shoghi Effendi, even though there will be “a single code of international law” (WOB 40) in the future world commonwealth, “the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded.” (WOB 202) He adds that in a Bahá’í global federation, there is no intent “to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided.” (WOB 41 emphasis added) Over-centralization is seen as a cause of war for which reason one of the goals of the future world is “[t]o cast aside centralization which promotes despotism is the exigency of the time. This will be productive of international peace.” (PUP 167 emphasis added) A federal framework is also conducive to the essential Bahá’í concept of unity in diversity, i.e. the goal of preserving unity while at the same time maintaining 89 The Bahá’í Writings and Kant’s “Perpetual Peace” the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race (WOB 41). Shoghi Effendi summarizes the Bahá’í position: “It repudiates excessive centralization on one hand, and disclaims all attempts at uniformity on the other. Its watchword is unity in diversity” (WOB 41). Federalism is the only way to achieve this goal. Because excessive centralism inevitably leads to tensions and hostilities, it is an example of ‘structural violence,’ i.e. social, economic and political structures that repress certain groups and deprive them of their rights. This repression is built into law, political processes and rules, social customs and economic arrangements and are regarded as ‘normal’ or ‘appropriate’ by those who benefit from the arrangements. Sooner or later, however, such structural violence erupts into open hostilities because it is inherently unjust; “the absence of justice is the principle source of social upheaval and unrest.”20 On this issue as well, there is a significant difference between the Bahá’í Writings and Kant, who simply passes over this subject. This is noteworthy because some of his predecessors in writing ‘peace literature’ such as Emeric Cruce and St. Thomas More touched on many of these issues as part of their proposals. Whether Kant was aware of them or not is a matter for Kant specialists to decide. What matters to this study is that in contrast to the Bahá’í Writings, Kant gives no consideration to the topic of structural violence. The Bahá’í Writings make it clear that economic injustice is an absolutely intolerable form of structural violence and to cure it envisages a “world community in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor definitely recognized.” (WOB 40) Unlike Kant, the 90 Lights of ‘Irfán Book Thirteen Bahá’í federal system recognizes that economic ties are necessary to establish and maintain peace both within nations and among them. Within nations, the Writings teach that the extremes of wealth and poverty should be abolished (DG 20) not only because such extremes are unjust but also because they create a climate for class conflict within society. By recognizing the “interdependence of Capital and Labor” Bahá’í federalism removes the basis for all concepts of class warfare, i.e. the belief that the interests of the working classes and of capitalists or investors are always irrevocably opposed in a struggle that can only end with the complete victory of one or the other. By saying that “Capital and Labor” are interdependent, the Bahá’í federalism suggests that their best interests can be managed so they are complementary insofar as each depends on the other. Thus, each benefits by restraining and conforming its demands for the good of the whole economic system. Furthermore, at the international level, making nations economically inter-dependent and, thereby making each of them an integral part of the global economy will help make destructive actions such as war economically unfeasible. The more national economies depend on each other, the less they are able to go to war against each other. Finally, the Bahá’í federal world order will be one in which: the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law—the product of the considered judgment of the world's federated representatives—shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship (WOB 40 emphasis added)
91 The Bahá’í Writings and Kant’s “Perpetual Peace” In the future state sought by Bahá’ís, some of the major causes for war will be eliminated, i.e. “religious fanaticism” as well as “racism” and lawlessness or anarchy in international affairs. The first two undermine peace because they are really forms of tribalism dividing humankind into “them versus us” factions and, thereby, creating a culture of conflict that is the necessary psycho-social pre-condition for war. Without a “single code of international law” there will be anarchy in international affairs which is turn engenders an atmosphere of mutual suspicion and fear of the unpredictable, in which arms races flourish. These, in turn, destabilize international affairs and often make it easy for wars to be ignited. There will also be a monumental expansion of loyalties as people see themselves not only as citizens of a particular nation but also as citizens of the world. This widening of perspective is not merely a matter of sentiment. Our loyalties influence our priorities and these affect our actions. For example, the issue of global poverty elicits different responses from those who think primarily in terms of a global loyalty than from those who think primarily in terms of national loyalty. We would approach problems not from a particularistic perspective of one nation or group of nations, but from the perspective of the whole world. This is especially true in an age when very few national issues do not have international repercussions given globalism in trade, communications, travel, finance, military matters and increasingly, culture. Of course, this expansion of loyalties is not intended “to stifle the flame of a sane and intelligent patriotism in men’s hearts”(WOB 41) but an “intelligent patriotism” means precisely that we can recognize that the long-term best interests of our own country are in self-restraint and cooperation for the good of the whole global community. The cumulative importance of these differences between Kant’s “Perpetual Peace” and the Bahá’í vision of a global federalism is that the Bahá’í vision seeks to remedy the underlying conditions that make war possible whereas Kant’s proposals for the most part
92 Lights of ‘Irfán Book Thirteen seek remedies at the political or diplomatic level. Consequently, his proposals are primarily superstructural in nature and do little to remedy the underlying causes that are pre-conditions for war. Among these are international anarchy, i.e. too much national independence or diplomatic and economic autarchy; racism, religious fanaticism, “militant nationalism;” class warfare ideology, and extremes of wealth and poverty. “Perpetual Peace” has little if anything to say about these. The diplomatic or political nature of Kant’s proposals is evident even from a cursory examination. For example, the first, “No treaty of peace that tacitly reserves issue for a future war shall be held valid” (Kant 1983, 107) is something that only rulers or governments can decide among themselves. What is or is not valid in international affairs is a matter of political convention. The same can be said regarding the rule that “The rights of nations shall be based on a federation of free states.” (ibid 115) Who else but rulers or governments could agree to or sign such an accord? It is strictly an issue of government-to-government negotiation and ratification. Here are other ‘articles’ of Kant’s “Perpetual Peace” that are largely matters of diplomatic convention: 1. No nation at war… shall permit such acts of war as shall make mutual trust impossible during some future time. [Assassinations, instigation of treason etc.] (ibid 110) 2. No independent nation be it large or small may be acquired by another nation by inheritance, exchange, purchase or gift. (ibid 108) 3. No national debt shall be contracted in connection with the foreign affairs of the nation. (ibid 109) 4. No nation shall forcibly interfere with the constitution and government of another. (ibid) 5. Standing armies (miles perpetuus) shall be gradually abolished. (ibid 108) 93 The Bahá’í Writings and Kant’s “Perpetual Peace” The decision to establish and abide by each of these articles or conventions lies entirely in the hands of a nation’s political and diplomatic leadership. Who else would have the authority to agree to and institute any of them? Who else could be responsible for maintaining them? Who else but leaders and diplomats could amend, abrogate or counteract them on the international scene? Of course, the Bahá’í vision of a new world order also includes political measures but it focuses equally if not more on establishing the necessary pre-conditions for an enduring peace. Reasonable and workable as they are, Kant’s proposals implicitly assume that if nations and rulers agree to these provisions, there shall be universal peace, i.e. that political will or fiat are sufficient to create and maintain peace perpetually. There are at least two serious difficulties with Kant’s assumption. The first is the “ force majeure” problem, i.e. external forces compel actions that a ruler does not wish to take.21 Such actions may include violations of the “league of peace.” Common examples throughout history are natural disasters such as prolonged unseasonable weather, disease and famine or unfortunate conjunctions of events (“perfect storms”) like precipitous plunges in economic fortunes. If, for example, a ruler’s people are facing starvation and a neighboring ruler has a vast surplus he will not share, the first ruler may not have much choice about going to war to get food to get territory where food can be produced. This violates at least one of Kant’s rules, i.e. not acquiring territory by conquest. The ruler may not want to do so this but the people may demand it regardless of what treaties have been signed. Political will or fiat is simply inadequate to keep the peace in such cases. As we shall see later, the Lesser Peace and the Most Great Peace outlined in the Bahá’í Writings have ways of solving these difficulties. World War I is another example of the “force majeure” problem. The balance of power politics was supposed to prevent WW I yet leaders quickly lost control of a seemingly unstoppable cascade of unforeseen events. Again we see that diplomatic means and political will 94 Lights of ‘Irfán Book Thirteen may be sufficient to establish peace but they are not always sufficient to maintain it especially in times of crisis. The second weakness in Kant’s reliance on diplomatic means is the “bad apple” problem. The inevitable succession of monarchs or changes in republican politics make it doubtful that political fiat alone can maintain peace perpetually because sooner or later there will arise one or a number of leaders who manipulate political, economic and social factors into an ‘explosive mix’ that suits their aggressive purposes. This is exactly what led to WW II . Despite the Kellogg-Briand Pact (1929) which renounced war “as an instrument of national policy,”22 it was three signatories—Japan, Italy and Germany—which manipulated and/or violated diplomacy to bring about war. Again, this shows the limitations of purely political measures to establish and keep peace. More than treaties are needed to maintain peace. We shall examine below how the Bahá’í vision deals with this problem. It is, therefore, clear that Kant’s diplomatic proposals are incapable of maintaining peace because they do not address the underlying conditions that make war possible and, indeed, likely. However, Kant does appear to recognize the importance of underlying conditions for peace in one important—albeit political—respect. In the first place, he believes in a constitutional state, one in which the exercise of power is limited by law so that the will of an individual does not become the supreme power. To have “domestic legitimacy,”23 a state must “cohere with the concept of right” (Kant 1983, 115) within countries. Without this coherence with right, a state becomes despotic and despotism facilitates war. In conjunction with this requirement for “domestic legitimacy,” Kant stipulates that the “civil constitution of every nation should be republican” (ibid 112) by which he means it should have a division between the executive and legislative branches of government. (ibid 114) Republicanism also ensures the translation of the public will into political action, a development that he believes “provides for this desirable result, namely, perpetual peace.” (ibid 113) 95 The Bahá’í Writings and Kant’s “Perpetual Peace” According to Kant, in a republic, war requires the “consent of the citizenry” (ibid) and, therefore, will also require the citizens to make great sacrifice of materiel and lives, often themselves or their children. Except for self-defense, citizens are rarely inclined to go to war. Moreover, since in a representative government rulers “take[] hold of the public will and treat it as their own private will” (ibid 114) the public will is translated into political action and war will, thereby, avoided. The foregoing explanation shows that even when Kant discusses a nation’s internal conditions for peace, he focuses on the political aspects of national life, i.e. on legitimacy, power, representation, leadership and so on. This is not to suggest that these matters are unimportant but as the far more comprehensive Bahá’í vision shows, while they are necessary they are not nearly sufficient to achieve the abolition of war. From a Bahá’í perspective, this makes Kant’s proposals deficient. Furthermore, Kant’s proposals are clearly associated with the concept of ‘negative peace,’ i.e. focusing on the actual fighting, either preventing it or stopping it once it starts. In this approach, peace is simply the absence of actual fighting. 24 Negative peace only addresses “overt, direct violence but largely ignores those social inequalities… [or] ‘structural violence’ from which overt violence often springs.”25 We shall examine below what the Bahá’í Writings have to say about ‘positive peace” and the creation of conditions that facilitate peace, but for now it is important to note that the Writings also concern themselves with ‘negative peace’ i.e. the prevention or stopping of actual combat: Should any king take up arms against another, all should unitedly arise and prevent him. If this be done, the nations of the world will no longer require any armaments, except for the purpose of preserving the security of their realms and of maintaining internal 96 Lights of ‘Irfán Book Thirteen order within their territories. This will ensure the peace and composure of every people, government and nation (GWB 249) Clearly, Bahá’u’lláh is aware of the necessity of preventing aggression which means that action must take place before the aggression starts. In other words, He recommends pre-emption, a controversial issue even in our age with a United Nations to oversee collective security. Nothing in “Perpetual Peace” suggests that the principle of pre-emption fits into its framework. On the other hand, Bahá’u’lláh explicitly mandates pre-emption, He says “all should unitedly arise and prevent him” i.e. He speaks in the imperative; pre-emption is a duty for leaders. This is vitally important in facilitating peace. If nations can be sure that potential aggressors will be prevented from gathering arms and attacking, then they can meet their security needs even while keeping armaments at a minimum. This, in turn, reduces military tension among states, i.e. “ensure peace and composure,” and allows other, peaceful methods of problem solving to do their work. However, Bahá’u’lláh’s injunctions go beyond the principle of preemption. In His Tablet to Queen Victoria he says, “Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice.” (WOB 40, 192) Again, it is important to notice the imperative mode of this statement. This is not a matter of choice, of political preference or even of popular will. It is an unqualified duty and this duty is identified with “ justice.” Modern history justifies Bahá’u’lláh’s strictness in this regard. The events leading to WW II show the results of not following Bahá’u’lláh’s commands: Japanese aggression in China in 1935; Fascist Italy’s attacks on Ethiopia starting in 1934; and Nazi Germany’s march into the Rhineland in 1936 are all significant preludes to the global conflict of WW II . Nor should we carry out Bahá’u’lláh’s command in a half-hearted or sporadic fashion; doing so simply opens the door to aggression as various nations ‘try their luck’ in avoiding counteraction. 97 The Bahá’í Writings and Kant’s “Perpetual Peace” 4: Peace-Building Let us now turn our attention to positive peace-building. In its broadest terms, peace-building involves establishing the political, social, cultural, economic and spiritual conditions that make possible an enduring peace. The concept of peace-building is based on the conclusion that “[t]raditional methods of diplomacy have proved ineffective in preventing and resolving… hostilities.”26 This is not to say that diplomacy is unnecessary, but only that without the foundations for a lasting peace, diplomacy is not sufficient to prevent wars from erupting. While diplomats can make peace, they are unable to maintain it without establishing conditions that make peace a more advantageous option than war. Peace-building assumes that if the right conditions exist within and among states, there is little if any chance of war occurring because there will always be more political, social, cultural, economic spiritual and even military factors against war than for it. Kant’s “Perpetual Peace” really has only one proposal in regards to peace-building i.e. that all states must be representative and republican. (What that means precisely we shall examine in a moment.) This proposal makes “Perpetual Peace” one of the first examples of what is now known as “democratic peace theory”27 according to which citizens of democratic states do not go to war, at least not against other democratic states. In this view, “the spread of legitimate domestic political orders would eventually bring an end to international conflict.”28 Peace is “fundamentally a question of establishing legitimate domestic orders throughout the world.”29 Kant would agree for which reason he insists that the “civil constitution of every nation should be republican.” (Kant 1983, 112) Constitutional republican states are not much inclined to go to war because the traumas of war are not borne only by professional armies but also by the general population. The vast majority of people are generally adverse to such ordeals, though, of course, defensive war may be the exception. Consequently, according to Kant, if all nations 98 Lights of ‘Irfán Book Thirteen were republics as he prescribes, then war will be eliminated. However, Kant’s assent to “democratic peace theory” is qualified because he does not think being republican by itself is not enough assure peace. That is why he proposes the “league of peace.” Republicanism is part of the solution but not all of it. On this he is in agreement with the Bahá’í Writings. It should be noted that we must be careful not to interpret Kant’s republicanism as identical to democracy. Universal suffrage, a sine qua non for modern democracy is not even mentioned in “Perpetual Peace”; indeed, Kant is “no champion of democratic government”30 in its modern form. He associates democracy as we understand it with “despotism” (ibid 114) because majority rule—‘the tyranny of the majority’—threatens individual freedom. As we have seen before, Kant’s republicanism only requires representative governments in which the executive and legislative branches are separate. The representation need not come from popularly elected representatives. The Bahá’í Writings agree with Kant that representative government is, in the last analysis, the only legitimate form of governance. However, the Writings differ markedly from Kant in defining what constitutes a legitimate government. Unlike Kant, they show preference for popular democracy. Bahá'u'lláh states that although “a republican form of government profiteth all the peoples of the world,” (TB 28) He prefers constitutional monarchy which combines democratic representative government with monarchy. He writes, The system of government which the British people have adopted in London appeareth to be good, for it is adorned with the light of both kingship and of the consultation of the people. (TB 93) The British parliamentary system is, of course, a form of democratic representative government in which the representatives are elected by popular vote. At the same time, Britain is a constitutional monarchy, 99 The Bahá’í Writings and Kant’s “Perpetual Peace” i.e. a popularly elected democratic government with a monarch who is the head of state but does not rule. Actual executive power rests with a prime minister who, as head of the government, rules in the name of the monarch who is the titular head of state and has largely ceremonial functions. `Abdu’l-Bahá clearly supports democratic i.e. free and consultative forms of government: Consider what a vast difference exists between modern democracy and the old forms of despotism. Under an autocratic government the opinions of men are not free, and development is stifled, whereas in democracy, because thought and speech are not restricted, the greatest progress is witnessed. It is likewise true in the world of religion. When freedom of conscience, liberty of thought and right of speech prevail—that is to say, when every man according to his own idealization may give expression to his beliefs—development and growth are inevitable. (PUP 197 emphasis added) `Abdu’l-Bahá portrays “modern democracy” positively and associates it with “the greatest progress.” The “old forms of despotism,” whether secular or religious, hinder progress and development by stifling free thought and expression. `Abdu’l-Bahá stresses the importance of freedom elsewhere too. He makes freedom the third of the ‘seven candles of unity’ and, in his introduction to the seven candles, individual freedom is the underlying condition which makes peace and unity possible. (SWAB 31) For example, he mentions the freedom to travel and communicate, to associate without hindrance, and to exchange viewpoints and beliefs. Because of these freedoms and the interdependence they encourage, “the unity of all mankind can in this day be achieved.” (PUP 197) Here, too, we observe how closely freedom, democracy and progress are connected in the Bahá’í world-view. The Bahá’í International Community makes a similar point, stating that 100 Lights of ‘Irfán Book Thirteen democracy is among the chief characteristics that ensures human progress.31 Indeed, grassroots democracy is an integral part of the Bahá’í Faith’s internal structure as seen for example in the Feast which “combines religious worship with grassroots governance and social development.”32 Thus, the Feast is an arena of democracy at the very root of society"33 and in that sense, of the Bahá’í social order. However, in reflecting on the subject of democracy it is important to keep in mind Shoghi Effendi’s statement that No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy… none of these can be identified or be said to conform with the Administrative Order which the master-hand of its perfect Architect has fashioned… It blends and harmonizes, as no government fashioned by mortal hands has as yet accomplished, the salutary truths which each of these systems undoubtedly contains without vitiating the integrity of those God-given verities on which it is ultimately founded. (WOB 152) The future Bahá’í Administrative Order will incorporate the positive aspects of the various forms of government without “introducing within its machinery any of the objectionable features which they inherently possess.” (ibid) Indeed, Shoghi Effendi explicitly states that “The Administrative Order of the Faith of Bahá’u’lláh must in no wise be regarded as purely democratic in character” (ibid) because “democracies depend fundamentally upon getting their mandate from the people.”. (ibid) Shoghi Effendi’s words strongly suggest that democracy, while invaluable in the progress of human development, is not the end-station in regards to humankind’s socio-political evolution. 101 The Bahá’í Writings and Kant’s “Perpetual Peace” The Writings also associate progress and peace. `Abdu’l-Bahá says: God has chosen you for the purpose of investigating reality and promulgating international peace; God has chosen you for the progress and development of humanity (PUP 434). Elsewhere he says, Bigotry and dogmatic adherence to ancient beliefs have become the central and fundamental source of animosity among men, the obstacle to human progress, the cause of warfare and strife, the destroyer of peace, composure and welfare in the world. (PUP 439) The reason for associating progress and peace is clear: unless people today progress beyond the “old order” (PB ix) and its restricted beliefs, attitudes, world-view and ways of thinking and acting, we shall be stuck with its political, religious, cultural and economic hostilities. If we cannot move beyond the “old order” we shall be trapped within it and its constantly erupting wars as we have been in the 20th Century. This, in turn, undermines all other positive human developments or progress. The foregoing argument makes it clear that “Perpetual Peace” and the Bahá’í Writings converge on an “inside-out”34 approach to international relation insofar as they both link the internal, political constitution of a state to its external relations. Each sees the establishment of representative and republican government as conducive to peace, although the Writings differ from Kant inasmuch as they require democratic representative government. Both also agree that representative government, while necessary, is not sufficient to guarantee peace which is why Kant proposes a “league of peace” and the Bahá’í Writings some form of a global tribunal. 102 Lights of ‘Irfán Book Thirteen However, unlike Kant, the Bahá’í Writings outline various vital peace-building measures necessary to ensuring peace in the phase of the Lesser Peace and its fruition in the Most Great Peace. In our view, the most fundamental teaching to eliminate conflict is recognizing the essential unity of humankind. Without a deep commitment to this idea, i.e. a commitment so strong it will over-ride cultural, national, ethnic, class, economic, religious and political barriers, there is no realistic hope of establishing a durable peace. We must learn to make loyalty to humanity our prime—though not only loyalty—and to realize that the best way to serve our own nation or sub-group is by serving the good of the humankind as a whole. As long as we fail to shift our primary loyalty to humanity we will continue to be divided along lines that sooner or later fracture into hostilities. The reason why is clear: a primary loyalty to humankind limits the influence of narrower national, ethnic, religious or other interests on our worldview and decision-making. Or, to put it in pragmatic terms, until the good of all as opposed to the good of some becomes the primary goal of global action, we cannot rationally expect to achieve and maintain peace. Anything less inevitably pits some against others and re-creates situations that undermine peace and facilitate war. Moreover, until human beings inwardly identify themselves with all other humans, i.e. until our identity as humans trumps all other identities, we cannot create a mental and spiritual condition that is prepared to make the sacrifices necessary for global peace. To use a sports expression, everyone must be willing to “take one for the team.” In support of this psycho-spiritual condition, the Writings frequently mention the importance of sacrifice. (PUP 130) As Bahá'u'lláh says, “Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind… ” (PB viii) Such a shift in our scale of loyalties is an absolute sine qua non for the elimination of war. To support the contention that realizing the oneness of humankind is essential to peace, the Bahá’í Writings provide two ways in which 103 The Bahá’í Writings and Kant’s “Perpetual Peace” humankind is essentially one. The first of these is the universal possession of a “rational soul.” (SAQ 208) The human spirit which distinguishes man from the animal is the rational soul, and these two names—the human spirit and the rational soul—designate one thing. This spirit, which in the terminology of the philosophers is the rational soul, embraces all beings, and as far as human ability permits discovers the realities of things. (SAQ 208) This may be understood from a secular and spiritual perspective. From a perspective of secular philosophical anthropology, this statement asserts that rationality is the distinguishing feature of all human beings. Regardless of culture, historical time or circumstances, all humans possess the power of rational thought which allows them to discover the truth about reality and reason abstractly. (SAQ 187–188) Even a cursory glance at human achievement shows that humans possess rationality to such an overwhelming extent that we are, in effect, different in kind from animals. In other words, there is a uniquely characterized human nature that we all share 35—and this human nature is one of the foundation stones of human unity. Of course, this single human nature with its countless potentials can be expressed in different ways in different times and circumstances. But in the last analysis, it is always a clearly recognizable human expression. The oneness of humankind is also observable at the physical level; humans share a fundamentally identical physiology so that doctors trained in one part of the world can practice medicine in another. There are some physiological differences but these are accidentals adhering to an essential or universal identity. Furthermore, it is possible to take a spiritual perspective on the concept of the rational soul. The rational soul is the basis for our spiritual lives since it sets us free from an animal captivity to the senses and allows us to reason not only about physical, natural phenomena but 104 Lights of ‘Irfán Book Thirteen also about non-physical beings like God, gods and ultimate powers, as well as revelation, the soul, Manifestations and spirituality in general. Consequently, the universality of religion and the efforts to understand and explain non-physical reality provides additional evidence for the universality of human nature and the rational soul. The Writings also offer a purely spiritual reason for accepting the oneness of humanity: we are all the creations or children of God. `Abdu'l-Bahá says, “Look upon the whole human race as members of one family, all children of God; and, in so doing, you will see no difference between them.” (PT 170) Elsewhere he states, each individual member of the human family is a leaf or branch upon the Adamic tree; that all are sheltered beneath the protecting mercy and providence of God; that all are the children of God, fruit upon the one tree of His love. God is equally compassionate and kind to all the leaves, branches and fruit of this tree. Therefore, there is no satanic tree whatever—Satan being a product of human minds and of instinctive human tendencies toward error. (PUP 230) And again, therefore must all souls become as one soul, and all hearts as one heart. Let all be set free from the multiple identities that were born of passion and desire, and in the oneness of their love for God find a new way of life. (SWAB 76) Our ‘humanity’ must be our only over-arching identity, which, while including others, has priority over them. However, we are not to lose our identities: rather, we are to become “as” one soul and “as” one heart,” i.e. distinct but harmonized by one supreme identity. The mandate of Bahá’u’lláh’s revelation is to let this essential oneness of humankind achieve outward expression in the lives of individuals, societies 105 The Bahá’í Writings and Kant’s “Perpetual Peace” and the world in general. We should cease indulging in a fetishism of artificial, man-made barriers, and seek ways to make differences work together, or, if necessary, rid ourselves of them altogether. As Bahá’u’lláh says, “He Who is your Lord, the All-Merciful, cherisheth in His heart the desire of beholding the entire human race as one soul and one body.” (GWB 213 emphasis added) He also says, If any man were to meditate on that which the Scriptures, sent down from the heaven of God’s holy Will, have revealed, he would readily recognize that their purpose is that all men shall be regarded as one soul, so that the seal bearing the words “The Kingdom shall be God’s” may be stamped on every heart (GWB 259 emphasis added). In our interpretation, the injunction to regard each other as “one soul and one body” means that we must work together, cooperatively, as the human body and soul work together to engender a unified living being. Consequently, we must set aside all accidental differences that hinder laboring together on the common project of building peace. (Diversities that do not prevent us from working together are a different matter.) In other words, we must work organically, with each part in its own way supporting every other part. Applied to the planet as a whole, this means that we must not only be unified physically or by material means but also spiritually, as in “one common faith.” (SAQ 65) These statements from the Writings make it clear that the oneness of humankind must be transformed form a fine sentiment for ceremonial occasions into a robust, universally applied principle that informs thoughts, feelings and actions both in individuals and collectives. For peace to be enduring instead of temporary, we must cease to think, feel and act as if race, religion, nationality or class constituted essential differences among humans instead of being mere accidentals. 106 Lights of ‘Irfán Book Thirteen Kant’s “Perpetual Peace” does not include the inherent oneness of humankind as part of its foundations for a durable peace. It is mentioned neither explicitly nor implicitly. The closest he comes to this idea is his concept of “cosmopolitan right” (Kant 1983, 118) or “universal hospitality.” (ibid) Kant claims that “the right to visit, to associate, belongs to all men by virtue of their common ownership of the earth’s surface.” (ibid) He then adds that “the idea of cosmopolitan right” is part of an “unwritten code of national and international rights, necessary to the rights of men in general.” (ibid 119) In other words, for Kant the oneness of humankind is chiefly a juridical matter established by governments and diplomats i.e. by fiat, in sharp contrast to the Bahá’í concept of a natural oneness based on human nature and a spiritual oneness based on the Fatherhood of God. The problem with a juridical oneness is that laws can be unmade according to the willfulness of rulers and governments. Consequently, such a concept is weak and, thereby, a poor foundation for a lasting peace. It does not serve Kant’s purposes well. On the other hand, a concept of oneness based on human nature cannot be undone by sheer willfulness or political action; it is an empirical fact of nature and will assert itself through any attempt to deny or suppress it. Nor is our status as divine creations subject to human will. Therefore, the Bahá’í concept of the oneness of humankind is more solidly grounded than Kant’s concept of human oneness insofar as we find one in “Perpetual Peace.” Another key principle of peace-building is the elimination of the extremes of wealth and poverty. `Abdu’l-Bahá states, “The fourth principle or teaching of Bahá’u’lláh is the readjustment and equalization of the economic standards of mankind.” (PUP 107) Kant’s “Perpetual Peace” says nothing about this vital topic or even about economic reform in general as a necessary part of building an enduring peace. For that reason alone, belief that his proposals are sufficient to establish a permanent peace is not justified. The “maldistribution of wealth”36 inevitably undermines both domestic and international stability and unity (COL 25) especially in an age when global 107 The Bahá’í Writings and Kant’s “Perpetual Peace” communications make it impossible to hide the enormous disparities in wealth. This sets the stage for war. This readjustment of the social economy is of the greatest importance inasmuch as it ensures the stability of the world of humanity; and until it is effected, happiness and prosperity are impossible.( PUP 181 emphasis added) When, for example, a small portion of the world’s people use up half or more of the world’s resources, we would be foolish to expect a lasting peace. The immense suffering and consequent anger caused by such gross inequalities undermines peace in two ways. First, it destabilizes countries internally as various groups scramble for what little wealth is left and/or violent revolutions erupt and second, it destabilizes international relations as internal conflicts affect surrounding nations and political opportunism exacerbates problem through foreign involvement. Even a cursory glace at the history of the 20th century reveals how all of these scenarios can unfold and unbalance large portions of the world. While the Bahá’í Writings recognize that reasonable economic and social differences are based on natural variations of ability and temperament, they also teach that these variations do not justify excessive disparities of income. Shoghi Effendi sums up the Bahá’í position by saying, “Extremes of wealth and poverty should… be abolished.” (DG 20) Sympathy for the less fortunate is one reason: “Is it possible that, seeing one of his fellow-creatures starving, destitute of everything, a man can rest and live comfortably in his luxurious mansion?” (SAQ 276) However, `Abdu’l-Bahá gives another reason: [e]very human being has the right to live; they have a right to rest, and to a certain amount of well-being. As a rich man is able to live in his palace surrounded by luxury and the greatest 108 Lights of ‘Irfán Book Thirteen comfort, so should a poor man be able to have the necessaries of life. Nobody should die of hunger; everybody should have sufficient clothing; one man should not live in excess while another has no possible means of existence. (PT 131–132 emphasis added) It is important to notice the “rights” language, used by `Abdu’l-Bahá. This language implies that people have an innate and irrevocable claim to the basic “necessities of life” solely by virtue of being human. Conversely, this implies that society has at least some obligation to provide people the opportunity to attain their basic requirements. (Precisely how this is to be done, is, of course, a matter of intense debate and cannot be discussed here.) `Abdu’l-Bahá describes extreme disparity of wealth as “the height of iniquity” and adds that “no just man can accept it.” (SAQ 273) By implication, no just society can accept it either. The importance of this issue is emphasized by `Abdu’l-Bahá’s insistence on economic justice for workers. In order to “regulate the excessive fortunes of certain private individuals and meet the needs of millions of the poor masses” (ibid) laws and regulations should be established which would permit the workmen to receive from the factory owner their wages and a share in the fourth or the fifth part of the profits, according to the capacity of the factory; or in some other way the body of workmen and the manufacturers should share equitably the profits and advantages. (ibid) To counteract these injustices, `Abdu’l-Bahá establishes the principle of wage and profit-sharing as a way of preventing an undue and excessive concentration of wealth which exacerbates tensions and hostilities within and among countries. He also teaches a just redistribution of wealth must include provisions for old age as well as what we today call a ‘progressive income tax’: “taxation will be proportionate to capacity and production and there will be no poor in the community.” (FWU 37) 109 The Bahá’í Writings and Kant’s “Perpetual Peace” At this point, it is very important to issue a caveat that the Writings must not be associated with communism in regards to income distribution. `Abdu’ l-Bahá makes it clear that absolute equality is just as impossible, for absolute equality in fortunes, honors, commerce, agriculture, industry would end in disorderliness, in chaos, in disorganization of the means of existence, and in universal disappointment: the order of the community would be quite destroyed. (SAQ 273) The unfortunate history of communism in Eastern Europe and Russia proves the truth of `Abdu’l-Bahá’s warnings on this matter. Thus, the Writings accept some differences in wealth as natural, but do not accept that these differences should be allowed to emiserate large portions of humankind. Moreover, the 20th century saw how destabilizing gross maldistribution of wealth can be. For example, though it eventually morphed into something else, the Russian Revolution of 1917 was a reaction against the extreme concentrations of wealth and the subsequent emiseration of much of humanity. Its destabilizing effects were felt throughout the rest of the century. It is simply unrealistic to expect an enduring peace within or among nations without decisively remedying this underlying injustice which distorts and destroys the lives of countless human beings. In addition to legal reforms, the Writings in addition to making voluntary donations also offer another way to achieve the appropriate adjustment of wealth: the law of Huqúqu’ lláh. This law—which has many detailed provisions—provides a way of calculating a payment made of a percentage of one’s increase in wealth, beyond what is essentially needed, to a special Fund at the Universal House of Justice for humanitarian services. The prime purpose of Huqúqu’ lláh is “the elimination of extremes of wealth and poverty, and a more equitable distribution of resources.” (PUP 102) In other words, obeying this law is one way in which virtually everyone can contribute to the laying 110 Lights of ‘Irfán Book Thirteen the foundations of world peace. The law of Huqúqu’ lláh fosters the spiritual maturity needed to make people voluntarily accept the moderation of wealth, a new attitude that is itself a necessary part of the economic foundations of a lasting peace. Unless people evolve to find satisfaction and purpose in things other than the accumulation of wealth, the innate competitiveness of material, economic pursuits will continue to destabilize the intra-and-inter-national scene. In the Bahá’í teachings, another necessary foundation stone for establishing and maintaining an enduring peace is the essential oneness of religion. Religion has always played an important role in human existence and, therefore, must be included in any serious plan for changes in international relations. No other social phenomenon in history has shown itself as potent in transforming large numbers of people as religion, a fact which suggests that Kant’s plan to establish a “perpetual peace” without religion simply ignores human nature and is, thereby, unrealistic. Moreover, as `Abdu’ l-Bahá points out, “It has been the basis of all civilization and progress in the history of mankind.” (PUP 361) Without including the potency of religion, it is highly doubtful that rationally based political plans for world peace will be successful. However, religions can only fulfill their role as an agent of perpetual peace if they cease to promote divisions among humankind and decide to work in unity on the basis of their essential principles which are identical. `Abdu’l-Bahá, sums up this position quite succinctly: “Truth is one in all religions, and by means of it the unity of the world can be realized.” (PT 129) By ‘religion’ the Writings mean “the essential foundation or reality of religion, not the dogmas and blind imitations which… are inevitably destructive.” (PUP 363) Because the “essence of all religions is the Love of God, and… is the foundation of all the sacred teachings,” (PT 82) religion, or at least, religion in its original intent, is necessary for an enduring peace. When religions return to their 111 The Bahá’í Writings and Kant’s “Perpetual Peace” essential truth, they, not man-made philosophical concepts, will unify humanity Bahá’u’lláh declares, O ye children of men! The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men. (GWB 215 emphasis added) In a similar vein, `Abdu’l-Bahá states, “The central purpose of the divine religions is the establishment of peace and unity among mankind.” (PUP 98) “[U]nity is the essential truth of religion.” (PUP 32) The need for religion as a ‘partner for peace’ illustrates the need for a unifying world-view, or, as `Abdu’l-Bahá states it, the need for “unity of thought in world undertakings.” (SWAB 32) If we are to have genuine peace, we must have effective cooperation, and effective cooperation requires a common framework of thought and action, i.e. a common world-view. This common world-view provides, among other things, the ultimate purpose for which we act; the allowable means by which we may act to achieve those goals; the terms in which to analyze and evaluate situations; the guidelines for planning, prioritizing and coordinating action. Furthermore, if different nations and/or cultures are to work together effectively, they need a set of “core values… which are sought to be maintained.”37 Without such a set of “core values” participants will have neither goals to aspire to nor standards by which to judge their efforts; in effect, they would be ‘flying blind.’ These values also provide the moral legitimacy to enlist popular support. In addition, they provide the “unity of conscience”38 needed to motivate people intellectually, emotionally and spiritually, i.e. to awaken and energize the complete human being. Without all these advantages provided by a coherent world-view, our efforts to achieve peace will be half-efforts at best and counter-productive at worst. 112 Lights of ‘Irfán Book Thirteen Kant’s “Perpetual Peace” does not, of course, promulgate anything like the essential oneness of all religions. This is a major short-coming that the Bahá’í Writings remedy. However, Kant does recognize the need for a unifying world-view or framework of thought to establish a genuine peace. As stated in “Perpetual Peace,” for Kant the necessary harmony of thought is based on a universal ethical and juridical unity based on the concept of ‘right.’ According to Kant, “All politics must bend its knee before morality” (Kant 1983, 131) or “the right” (ibid 128) by which he means that politics must be guided by morality or ‘the right’ and not by expedience or any consideration of results. This holds true both for individuals and nations. Men can no more escape the concept of right in their private relations than in their public ones; nor can they openly risk basing their politics on the handiwork of prudence alone, and, consequently they cannot altogether refuse obedience to the concept of public right (which is particularly important in the case of international right). (ibid 131) ‘Right’ applies to all human activities, including politics because the concept of ‘right’ takes precedence over all other considerations. Consequently, he is able to say, “The rights of men must be held sacred, however great the cost of sacrifice may be to those in power.” (ibid 135) The alternative to such strict principles is social and political anarchy because actions will no longer be guided by a universal rule. Rulers and nations will simply do whatever is convenient. Without such law, how are we to judge actions or insist on certain standards? For Kant, ‘right’ itself derives “from the ought, whose principle is given a priori through pure reason” (ibid 134) which means that ‘ought’ and ‘right’ are determined by reason alone and not by expediency, prudence, desirability or consideration of consequences. ‘Ought’ and ‘right’ have an “unconditioned necessity,” (ibid 132) i.e. the ‘ought’ and its resulting ‘right’ are applicable regardless of results or wishes. Kant approvingly quotes the dictum, “Let justice reign, even if all the 113 The Bahá’í Writings and Kant’s “Perpetual Peace” rogues in the world should perish.” (ibid 133) Summing up his ideas, he says, “Seek first the kingdom of pure practical reason and its righteousness and your end [Zweck] (the blessing of perpetual peace) will come to you of itself.” (ibid) More specifically, actions are ‘right’ if they conform to the categorical imperative (CI) which for Kant has uncontested universal validity. Kant does not specifically explicate the CI in “Perpetual Peace” but make use of it in his arguments as shall see. In its first form, the CI states, “Act as if the maxim of your action were to become through your will a universal law of nature.”39 In other words, if we do something we should agree that everyone else should do the same thing in the same circumstances. For example, if we choose to act on the principle of ‘destroy your enemies,’ we would soon realize that everyone— ourselves included—would eventually be destroyed because everyone is somebody’s enemy. The irrational, suicidal nature of the act is immediately clear. Analogous results follow if we apply Kant’s CI to lying, stealing, cheating or being lazy, to name only a few. Social existence would quickly become unworkable. “Perpetual Peace” applies the first form of the CI to nations, which, he says do not have the right to go to war because it is then a law of deciding what is right by unilateral maxims through force and not by universally valid public laws which restrict the freedom of everyone.40 Even states must behave in such a way that its acts may become universal law instead of being arbitrary and special-pleading. The latter is a logical fallacy and inimical to Kant’s rationalism. The other form of the CI asserts that we should always treat all humans as if they were ends-in-themselves and never as means to serve the purpose of another’s will.41 In “Perpetual Peace” Kant refers to this form of the CI in his objection to standing armies, i.e. paying men 114 Lights of ‘Irfán Book Thirteen to kill or be killed is to “use them as mere machines and tools in the hands of another.” (Kant 1983, 108) It violates their right to be endsin- themselves. (The whole modern theory of human rights grows out of this aspect of Kant’s work.) If we treat others as ‘means’ to satisfy our will, then others are logically entitled to treat us as ‘means’ too—a situation which rapidly makes personal and collective life unworkable. Special pleading or making ourselves an exception from either form of the categorical imperative traps us in a logical inconsistency, i.e. in irrationality, which violates our nature as rational beings. Both Kant and the Bahá’í Writings endorse treating human being as end-in-themselves and not merely as a means or tool to be used to the advantage of another. The Writings state this in two ways. The first is through the teaching that we must love all human beings; to love another person is to value him in-himself, to see him as an endin- himself, as a ‘Thou.’ There is no meaningful sense of separation or limitation to such love.42 Of course, the Bahá’í Writings express this in a theological form as in the following: Like the sun, let them [“the loved ones of the Lord”] cast their rays upon garden and rubbish heap alike, and even as clouds in spring, let them shed down their rain upon flower and thorn. (SAQ 257) Another way of stating that all humans are ends-in-themselves is to say we are made in the image of God and that “Inasmuch as all were created in the image of God, we must bring ourselves to realize that all embody divine possibilities.” (PUP 113) Consequently, all persons are valuable in-themselves as unique, distinctive and irreplaceable images of the divine and must be treated as ends-in-themselves. Because they recognize that everyone is an end-in-himself, the Writings implicitly acknowledge that the rules of behaviour we apply to ourselves must be applicable by all insofar as we are all equally images of God. This agrees with the first form of the categorical imperative. 115 The Bahá’í Writings and Kant’s “Perpetual Peace” 5 Why Religion and not “Reason Alone”? The foregoing discussion leads to an important question vis-à-vis Bahá’u’lláh’s and Kant’s plans for world peace: Why choose religion over philosophy as a unifying world-view? Or, to put it another way, what does religion to offer the quest for world peace that philosophy lacks? To answer these and related questions, it is necessary to examine Kant’s proposal in the light of recent history. According to Kant and the Bahá’í Writings, humans are essentially rational by nature. In other words, rational behavior and thought is more appropriate to our essential nature than irrational behavior though although we still have free will to act irrationally. Again, this is not specifically explicated in “Perpetual Peace” but underlies its arguments. That is why Kant says, for example, that we look down on those who prefer a senseless and lawless, “mad freedom to a rational one,” (Kant 1983, 115) which restrains “the depravity of human nature.” (ibid 116) The Bahá’í Writings assert that “[t]he human spirit which distinguishes man from the animal is the rational soul, and these two names—the human spirit and the rational soul—designate one thing.” (SAQ 208) What Kant calls the “depravity of human nature,” they refer to as our “animal nature” (PUP 41) which we must overcome in order to live up to our distinctly human and rational potentials. Of course, we must recall that in the Writings, the rational soul requires the assistance of “the spirit of faith” (SAQ 208) in order to “become acquainted with the divine secrets and heavenly realities.” (ibid) Consequently reason is not fully independent in regards to ethical teachings which are ultimately grounded in a transcendental God. Reason may prove the validity of these teachings, but proof alone is not authority of which God is the ultimate source. Kant does not recognize any need for such assistance because he denies that we can ever know the transcendental, noumenal or “heavenly realities.” 116 Lights of ‘Irfán Book Thirteen Despite our rational nature, humans do not always act rationally. At least some leaders do not care about logical inconsistency in their actions if they can get what they want by acting irrationally. They are not impressed by the universality of the CI, and are quite prepared to indulge in special pleading for themselves. They are willing to ‘take their chances’ and are agreeable to other leaders doing the same, thereby, ironically fulfilling Kant’s dictum that we must be willing to see our behavior universalized. Then, there are other motives to act irrationally—such as a belief in national destiny or in a certain ideology or even a belief in ‘war hygiene’ as to weed out the weak and unfit. In the 20th century, humankind has witnessed all of these motives at work. Consequently, it is clear that leaders must intentionally choose to be reasonable in their domestic and international dealings. That means they must be willing to sacrifice certain advantages for the sake of reason and rational morality. They must willingly forego the freedom to exploit another nation’s weakness or natural misfortune, to pass up an opportunity to form an advantageous alliance or to acquire new territory or to weaken a political or economic rival. But why would they want to do so? What fundamental attitude would encourage them to make such a choice? Given the historical record, it is difficult to avoid the conclusion that while rationality is necessary to peace-building, it is by no means sufficient. What is needed is something that can motivate humans to want to apply reason, to want to be rationally consistent and to want to value themselves and others. “Perpetual Peace” explains how reason can help us do these things in political action but it does not provide a motivation to actively desire to do them, especially when it is to our advantage to ignore them. What can fill this gap? What is needed is not a purely intellectual idea but rather, an existential attitude or stance towards humankind, the world, the Not-me, the stranger, the ‘Other.’. It must be something that does not rely only on calculative reasoning about gain and loss, ‘mine and 117 The Bahá’í Writings and Kant’s “Perpetual Peace” thine’ or ‘friend and foe.’ It must also not simply be rational but transrational, i.e. not just an idea but an idea with personal and collective transformative power. In other words, it cannot only be objective but must have a subjective aspect as well so that it really touches people’s hearts because ideas that do not touch the heart, no matter how well conceived they may be, can atrophy all too easily. There must not only be a new world-view, but there must also be a new world-feeling, a deep, personal and subjective sense of connection to all peoples and a commitment to their future together. Purely intellectual agreement is not enough to bring about a new way of being-in-the-world. `Abdu’l-Bahá makes this clear when he says, the Holy Spirit unites nations and removes the cause of warfare and strife. It transforms mankind into one great family and establishes the foundations of the oneness of humanity. It promulgates the spirit of international agreement and insures universal peace. (FWU 85) His reference to the family taps one of the strongest and deepest subjective experiences of love known to humankind. Applying these feelings to humanity would go a long way in establishing genuine peace. The lack of such a trans-rational and transformative element in “Perpetual Peace” is only one of the decisive differences between Kant and the Writings. Unlike the Bahá’í Writings, Kant does not consider this topic at all, apparently believing that political and diplomatic action within the current framework is sufficient to reach his goal. He neglects the need for personal and intellectual transformation in both populations whose views must be represented and in diplomats and politicians who must craft and carry out agreements. After all, both these groups have had their thinking and feeling shaped by the competitive Westphalian nation-state system with its emphasis on absolute national sovereignty. Perhaps his proposals lay the objective 118 Lights of ‘Irfán Book Thirteen foundations for peace but overlook the equally necessary subjective pre-conditions for peace. According to the Bahá’í Writings, the motivation to adopt the way of being-in-the-world needed to establish and maintain a lasting peace, must come from love. As Bahá’u’lláh says, “Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind… ” (PB viii) `Abdu’l-Bahá explains why this is so: God alone is Creator, and all are creatures of His might. Therefore, we must love mankind as His creatures, realizing that all are growing upon the tree of His mercy, servants of His omnipotent will and manifestations of His good pleasure. (PUP 230) Elsewhere he says, My admonition and exhortation to you is this: Be kind to all people, love humanity, consider all mankind as your relations and servants of the most high God… God has created all, and all return to God. Therefore, love humanity with all your heart and soul. (PUP 290–291) Bahá’u’lláh identifies the ultimate goal, saying, “He Who is your Lord, the All-Merciful, cherisheth in His heart the desire of beholding the entire human race as one soul and one body.” (GWB 214) This universal love is based on the fatherhood of God: “God is the Father of all” (PUP 266) regardless of our worldly circumstances or spiritual state. According to `Abdu’l-Bahá, “we are the servants of one God, that we turn to one beneficent Father, live under one divine law, seek one reality and have one desire.” (PUP 66) With an outlook of universal love, we naturally approach others with goodwill, and desire to treat them as ends-in-themselves instead of means, and want such treatment to be the universal standard of behavior. `Abdu’l-Bahá states, 119 The Bahá’í Writings and Kant’s “Perpetual Peace” The third virtue of humanity is the goodwill which is the basis of good actions. Certain philosophers have considered intention superior to action, for the goodwill is absolute light; it is purified and sanctified from the impurities of selfishness, of enmity, of deception. Now it may be that a man performs an action which in appearance is righteous, but which is dictated by covetousness… But the goodwill is sanctified from such impurities. (SAQ 301 emphasis added) With universal goodwill as a foundation for their actions, humans are inwardly transformed so that humans will choose to act rightly not from a sense of duty or fear or logical consistency but from an inner want to do the right thing, a want to apply the categorical imperative to their dealings with others. With goodwill, each person chooses to be his ‘brother’s keeper,’ and has a sense of “ultimate concern” for the well-being of others. Goodwill effects an inward character transformation that simply cannot be replaced by any outward regulations no matter how detailed they are. When goodwill is the basis of diplomacy, problems like deception, secrecy and under-handed methods— all mentioned in “Perpetual Peace”—disappear not because of formal treaties, concerns about logical consistency or notions of duty, but because with goodwill, diplomats lack the desire to commit such acts. Moreover, with goodwill, their peoples no longer expect them to indulge in perfidy for the sake of the ‘national good.’ We know this from history: without genuine love and goodwill, diplomats will be free to support treaties as long as it suits their interests to do so. The 1929 Kellogg-Briand treaty is an example. All future instigators and participant of W.W. II renounced war, yet Kellogg- Briand was not enough to restrain the unscrupulous. Clearly, true restraint must come from within and must be borne of deep conviction, i.e. must come from transformation of character and a new way of being-in-the-world. Insofar as they neglect this aspect of achieving “perpetual peace,” Kant’s proposals are inadequate to their task. 120 Lights of ‘Irfán Book Thirteen It may be objected that the whole project of “Perpetual Peace” as well as the second form of Kant’s categorical imperative, i.e. the injunction of treating others as ends and not means already covers the issue of goodwill. Indeed, Kant seems to give implicit recognition to the importance of goodwill by enshrining rules against secret clauses (Kant 1983, 107) and dishonest tactics. (ibid 109) One problem, of course, is that a diplomat may sign any number of such protocols without sincere goodwill. “A man may smile and smile and be a villain.”43 Moreover, diplomatic and political means, while necessary in establishing and maintaining a durable international peace, are not sufficient to guarantee the required universal goodwill. Leaders and governments, and with them, policies and attitudes, inevitably change. The decisive fact is that Kant does not specifically identify and develop goodwill or love as crucial components in “Perpetual Peace”; he seems to think that the outer restraints provided by treaties, agreements and purely rational agreements can create and maintain peace without any character transformation. Another issue is the problem of “the transcendent.”44 Put in its starkest terms, the difficulty revolves around the question, ‘Can we achieve perpetual peace by means of immanent reason alone?’ Immanent reason rejects any suggestion of the transcendent, i.e. God, as a necessary factor in the quest for peace and confines itself to the phenomenal realm. 45 However, if perpetual peace has no better and more authoritative grounding than human reason, then sooner or later this peace will be challenged by another idea. Perhaps a belief will arise that war is good hygiene for the nation and species, that it rids us of the weak and unfit and establishes the natural dominance of the biological and intellectually stronger. If ideas have no other authority than themselves, who is to say if this last alternative is wrong or evil? All we can do is argue on the basis of yet another idea which also has its authority only in itself. Thus, we are caught in an infinite regress making a solution impossible—and this is a situation which makes perpetual peace an unlikely prospect. If immanent reason is 121 The Bahá’í Writings and Kant’s “Perpetual Peace” insufficient to serve as a foundation of goodwill and peace, then we are at least obliged to examine the alternatives. According to `Abdu'l-Bahá, there is good evidence to reject immanent reason as sufficient. Kant’s proposals operate within the framework of what `Abdu'l-Bahá calls “material civilization” (PUP 11) which pertains to scientific, technical, economic, government, law and so on. However, as `Abdu’l-Bahá points out, and, as we have learned in the 20th century, even a high degree of material civilization is no sure bulwark against barbarism: Progress and barbarism go hand in hand, unless material civilization be confirmed by Divine Guidance, by the revelations of the All-Merciful and by godly virtues, and be reinforced by spiritual conduct… Therefore, this civilization and material progress should be combined with the Most Great Guidance (SWAB 284). Elsewhere he adds, among the teachings of Bahá’u’lláh is that although material civilization is one of the means for the progress of the world of mankind, yet until it becomes combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained… These battleships that reduce a city… are the result of material civilization. (SWAB 303) Immanent reason and its resulting material civilization are unable to deliver peace to the world for the next phase of its evolution because they cannot effect the inner transformation, i.e. the universal love and goodwill, needed to bring about peace. Therefore, while necessary, they are not sufficient to reach the goal of an enduring peace. 122 Lights of ‘Irfán Book Thirteen This conclusion leads to a new question: ‘What can religion provide that immanent reason cannot?’ Most obviously, religion can provide the element of “the transcendent,” i.e. the belief, however it is articulated, that there exists something beyond the limits of human perception and ordinary human experience to which we can and must develop a positive relationship. The universal presence of belief in the transcendent throughout all known cultures from all historical times and places, not to mention the strong resurgence of religious faith after decades of systematic suppression in the former Soviet Bloc provides irrefutable evidence that belief in the transcendent is inherent in human nature. 46 Whether this faith is intellectually sophisticated or not is irrelevant—the need it fulfills is the same. The transcendent may be called God, gods, the Tao, Brahman, the One, the Unknowable or anything else but in each case it exists beyond the limits of all phenomenal things and finite human beings. Ideas grounded in “the transcendent,” i.e. ideas that ‘come from God’ also seem to show a far greater transformative power than ideas originating from men. `Abdu'l-Bahá confirms this when he says that the influence of the greatest philosophers comes nowhere close to the influence of the Manifestations Who are the Spokesmen for the Transcendent. (PT 164, SAQ 14) The transcendent origin of their teachings gives these ideas a legitimacy and authority that no mere human ideas can ever have. This leads to an interesting line of thought. Even if one does not believe in the ontological reality of the transcendent, given the vast power that belief in it clearly has, there are reasons to act as if it really exists. Why not make use of this idea, since it will always be a factor in human affairs? Indeed, Kant did something very like this in The Critique of Practical Reason. Kant discusses “the existence of God as a postulate of pure, practical reason.”47 According to Kant, practical reason “must postulate the existence of God, as the necessary condition of the possibility of the summum bonum (an object of the will which is necessarily connected with the moral legislation of 123 The Bahá’í Writings and Kant’s “Perpetual Peace” pure reason).”48 Kant’s postulatory theism holds that although we cannot prove God’s existence speculatively, i.e. by logical argument, we must, nonetheless, postulate God’s existence as a purely practical matter, i.e. as the basis of morals. How else can moral injunctions gain legitimacy and final authority? God is needed because morality is connected to achieving the greatest good (summum bonum) and it is only God Who can make this highest good a matter of absolute moral duty. As Creator of all, He alone has, or could have the ultimate legitimacy and authority to do so. That is why “it is morally necessary to assume the existence of God.”49 Consequently, on the basis of Kant’s own work, we can assert that religion bestows a practical reason for basing the necessity of universal love and goodwill on the existence of God. However, Kant does not make use of this religious aspect of his thought in “Perpetual Peace.” This is a major difference with the Bahá’í Writings which, of course, completely reject the notion of a mere “postulatory theism” and recognize God’s ontological reality, even from a strictly logical standpoint. `Abdu’l-Bahá says, The existence of the Divine Being hath been clearly established, on the basis of logical proofs, but the reality of the Godhead is beyond the grasp of the mind. (SWAB 46) The “Godhead” is unknowable, but the logical necessity for such a ‘Being’ can be known by man within the limits of human experience and reason. From the foregoing discussion, we may conclude that a religious approach to establishing and maintaining world peace is more likely to succeed than a purely rational approach such as taken by Kant. 124 Lights of ‘Irfán Book Thirteen 6 The Guarantor Question Any discussion of world peace inevitably raises the question ‘How can we be sure this is not just a pipe-dream?’ Kant shows his awareness of this question when he writes, Perpetual peace is insured (guaranteed) by nothing less than that great artist nature… whose mechanical process makes her purposiveness [Zweckmassigkeit] visibly manifest permitting harmony to emerge among men through their discord, even against their wills. (Kant 1983, 116) In other words, the natural processes of history, including human conflict, ultimately lead to harmony and peace—even if it is against our wishes. Such is the purpose of nature. Kant, however, goes even further, adding the mechanism of nature, in which self-seeking inclinations naturally counteract one another in their external relations, can be used by reason as a means to prepare the way for its own end, the rule of right, as well as to promote and secure the nation’s internal and external peace. (ibid 124) Kant’s idea, which pre-dates Hegel’s “cunning of reason”50 asserts that reason uses usually conflicting human self-interest as a means to achieve peace both domestically and externally. In other words, reason itself takes an active role, as if it were a character, in the evolution towards a perpetual peace. Thus reason takes on a role not unlike that of a transcendent God, Who guides humankind through the wilderness of its own errors and evils towards the ultimate promised land. Through its ‘cunning,’ reason is able to make positive use of our mistakes, or, as Milton put it in Paradise Lost, reason or God will “Out of our evil seek to bring forth good.”51 125 The Bahá’í Writings and Kant’s “Perpetual Peace” As we have seen above, the “rule of right” is intimately connected to the goal of perpetual peace since, as we have seen before, politics must be based on “the rule of right” if proper order is to be maintained. Kant even thinks that war itself is part of the historical process of evolving towards perpetual peace since “through war she [nature] has constrained them to establish more or less legal relationships.” (ibid 121) The possibility of war forces humans to organize themselves i.e. adopt orderly, legal regulation in their national and international relations (ibid 124) and, thereby, eliminate war itself. Kant also recognizes the importance of “mutual interest,” (ibid 125) especially economic mutual interest as a means by which “nature unites[s] people against violence and war” (ibid) and says, financial power may be the most reliable in forcing nations to pursue the noble cause of peace (though not from moral motives); and whenever war threatens to break out they will try to head it off through meditation as if they were permanently leagued for this purpose. Kant seems to recognize that the “league of peace,” its political and diplomatic treaty and the establishment of “cosmopolitan right” may be incapable of eliminating war. This reliance on economics is a de facto admission of the insufficiency of his statement that “All politics must bend its knee before morality” (ibid 131) or “the right.”52 Moreover, even though Kant believes war “appears to be ingrained in human nature,” (ibid 123) he maintains that the necessity of survival will drive human beings in the direction of order, the rule of right and, ultimately, peace. But, here, too, he argues on the basis of animal necessity rather than rational right and, thereby, makes his ‘right’ based argument unnecessary. Humanity will attain perpetual peace with our free and conscious participation or without it. Nature will compel us to act in the ways that will bring about peace despite our lack of interest: “in this fashion nature guarantees perpetual peace by virtue of man’s inclinations to themselves.” (ibid 125) 126 Lights of ‘Irfán Book Thirteen The problem with this position is obvious both from a Bahá’í and non-Bahá’í perspective. The natural “mutual interest” common to humankind has always existed—and yet has been remarkably ineffective in eliminating or even limiting war. Our personal survival and economic needs have not changed for ages; the needs of trade and finance are fundamentally the same (though now fulfilled in different ways) and yet war continues, and indeed, is itself a profitable business. Even class loyalty could not over-ride forces like nationalism as shown at the start of WW I when socialist deputies—who had previously sworn to oppose international war in the name of class loyalty— everywhere voted in favor of war credits to their governments in 1914. Moreover, it is difficult to imagine that Kant would not have known this, given the history of his own time, let alone previous human history. The inescapable conclusion is that economic motives are not sufficient to eliminate war. They cannot serve as replacements for goodwill and love, though they can support the efforts motivated by goodwill and love. From the perspective of the Bahá’í Writings, there are several noteworthy points in Kant’s views. The first, and perhaps most important, is the introduction of the transcendent as the guarantor of ultimate peace. “Perpetual Peace” thus gives the place of the transcendent or God to nature, which, according to Kant, has its own “purposiveness” in letting order, “rule of right” harmony emerge from conflict. We have already noted how Kant assigns an active role to reason in transforming human self-interest into an instrument for peace; reason itself has virtually become an active character in its own right. Seen in this light, Kant’s proposals surreptitiously rely on the power of God, the transcendent or a somehow active reason as a guarantor of ultimate peace no less than the Bahá’í Writings. This is an area of agreement between them, but it is not, of course, an intentional agreement since Kant’s whole philosophy rejects invoking the transcendent in any way. The fact that he invokes God, albeit in the form of a personified nature, indicates that Kant, too, has found 127 The Bahá’í Writings and Kant’s “Perpetual Peace” no better way of ‘grounding’ his proposals for a durable peace than in the transcendent. 53 We have already seen why in the foregoing discussions on diplomacy and economics. Kant’s position—at least in effect, though not in intention —is similar to the Bahá’í position insofar as the guarantor for world peace is a transcendental power or God. Through His Manifestations, God has guided humankind through numerous evolutionary stages and historical circumstances, but always with the theme of unity in mind: All the divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies all religion, all justice. (pup 32) In the Bahá’í vision, God acts through history, i.e. through human beings and Manifestations living in particular historical circumstances; thus, while the theme of love and human unity is always present, it appears in different forms through the vicissitudes of history. That is why Bahá’u’lláh says, Had not every tribulation been made the bearer of Thy wisdom, and every ordeal the vehicle of Thy providence, no one would have dared oppose us, though the powers of earth and heaven were to be leagued against us. (PM 14) In other words, even the troubles and hostile actions against us serve God’s purposes. Another prayer emphasizes the same idea, stating that “All are His servants and all abide by His bidding!” (SWB 217) The concept that God uses history as a vehicle for the realization of 128 Lights of ‘Irfán Book Thirteen His plan is also found in the teachings about the process of world history. Jeffrey Huffines writes, that the Bahá’í world view is shaped by the teleological belief in the oneness of humanity that is at once a cardinal principle and an assertion of the ultimate goal of human existence on this planet… Bahá’í theology presupposes a linear flow of history….54 The apparent chaos of historical processes notwithstanding, there is a goal and purpose at work in history, viz. the unification of humankind in the Most Great Peace. This means, in effect, that the goal of the historical developments we live through is, in the long run, to bring about the “perpetual peace” both the Bahá’í Writings and Kant desire. The Bahá’í International Community writes, The central theme of Bahá'u'lláh's writings is that humanity is one single race and the day has come for its unification into one global society. Through an irresistible historical process, the traditional barriers of race, class, creed, faith and nation will break down. These forces will, Bahá'u'lláh said, give birth in time to a new universal civilization. The crises now afflicting the planet face all its peoples with the need to accept their oneness and work towards the creation of a unified global society.55 Of course, in the Bahá’í view, this goal will be achieved through the power of the Manifestation and religion and not through the power of immanent reason alone. Conclusion The foregoing discussions—and there is still more to be said—demonstrate the untenability of any suggestion that Kant’s “Perpetual 129 The Bahá’í Writings and Kant’s “Perpetual Peace” Peace” anticipates the Bahá’í vision of a Lesser and Greater Peace in anything but accidental ways. They are substantially different in underlying assumptions as well as in what they consider to be the necessary components of any realistic peace project. In the Bahá’í Writings, the foundation of peace is made of spiritual principals such as the Fatherhood of God, the essential oneness of humankind, justice, the role of the Manifestations and the primacy of love and goodwill. Political diplomatic and economic factors in addition to natural self-interest are secondary insofar as they gain their value, purpose and direction from the spiritual foundations. In Kant, the situation is virtually reversed. Spiritual factors, if they play any role at all, do so surreptitiously. Nature is portrayed as having plans and reason as cunningly turning our self-interest into public benefit. However, these concessions to the need for the transcendent are smuggled into Kant’s argument. These differences notwithstanding, some rapprochement with Kant is possible, at least from a Bahá’í perspective. Kant’s proposals in “Perpetual Peace” can be integrated almost in toto into the Bahá’í plan; none of his articles contradict or undermine the Writings and some of them, such as the need for representative government and the need for moral conduct in politics are in clear agreement. Of course, Kant’s reliance on immanent human reason alone contradicts the Writings, but this difficulty is mitigated by the recognition that he smuggled in the transcendent in order to guarantee the workability of his proposals. Generally, we conclude that Kant’s proposals are better suited to the process of the Lesser Peace and not to the Most Great Peace which is based on spiritual principles and developments. Unfortunately, the converse is not true. “Perpetual Peace” has no place for many key aspects of the Bahá’í plan, above all for the necessity of character transformation and the cultivation of love and goodwill towards all on the basis of recognizing the Fatherhood of God. This is obviously essential to the Bahá’í plan. From a Bahá’í viewpoint 130 Lights of ‘Irfán Book Thirteen this lack of a religious foundation is a serious weakness in Kant’s program, if only because religion has historically demonstrated the power to effect deep and permanent character transformation in large numbers of people. This transformation may be for good or bad—but the transformative power of religion is beyond question and any plan to change humanity without it is self-defeating. Mohammad Eghbal Lahouri, a challenging and idealist poet, is one of the outstanding intellectual figures who offered fruitful Islamic culture to contemporary human society. This great mystery-solver and Oriental thinker in his thoughts he constructed a re-evaluation of man based on Quranic principles and the high position of man. This Islamic new thinking philosopher and Molavi follower believes that man, as God messenger, as a final symbol and goal of all processes of creation of nature and beings in the universe and as a grand Sacred Name of God whose mind and thinking is the manifestation of subliminal world can, through self-consciousness, self-concept and finding out his sublime personality, become a perfect and ideal man. In this respect he can be a manifestation of God and would be able to discover the secrets of creation to be a strong being, an eye-opened witness and a guided wayfarer who is familiar with all knowledge.

 

Baha'i Library Ether

In this way the vacuum, with all its qualities and effects, after years and decades of research, has proven to be exactly what 'Abdu'l-Bahá had referred to when using the term "ether". In the words of a modern-day physicist this is described as follows:
Ether ... does not seem absent to us:  It can, on the contrary, be understood as the vacuum itself with all its reactions.
The ability of empty space to create virtual particles, which are the transmitters of the signals, exactly corresponds with the qualities of ether.
Physics got into the habit of not using the disapproved of and defamed term 'ether' for this distance effect in vacuum; it has put in its place the term 'field' (254 f).
In this vacuum or field, matter and energy are interchangeable and basically the same.  An area of high field strength manifests itself in a matter particle, which, in its turn, has an effect on the surrounding space or as 'Abdu'l-Bahá explains it: "... the substance and primary matter of contingent beings is ethereal power"[10].
Nevertheless, the creation of force fields is, according to 'Abdu'l-Bahá, only one aspect of the twofold nature of ether. In a commentary on a passage in Bahá'u'lláh's Lawh-i-Hikmat, which states that "the world of existence came into being through the heat (al-harárat) generated from the interaction between the active force and that which is its recipient." (Tablets of Bahá'u'lláh 140 f.) 'Abdu'l-Bahá explains thus: "... ethereal substance is itself both the active force and the recipient:  in other words, it is the sign of the Primal Will in the phenomenal world ... The ethereal substance is, therefore, the cause since light, heat and electricity appear from it. It is also the effect, for as vibrations take place in it, they become visible.  For instance, light is a vibration occurring in the ethereal substance."[11]
Following this explanation, the term ether in 'Abdu'l-Bahá's usage therefore refers to a manifestation ("sign") of the creative word of God (the "Primal Will") in the world of matter, i.e. the expression of God's will in the "phenomenal world".  It could thus also be described as a medium between the spiritual realm and our material universe.  It acts as an active agent because force fields are created in it that give form and shape to matter.  Additionally, ether is at the same time the recipient of these forces, because this matter, as explained above, is in turn nothing but an expression of strong fields of "ethereal power" or energy.
In another passage, 'Abdu'l-Bahá further elaborates on this twofold nature of ether that is omnipresent in nature, this time using the terms "Fashioner" and "Fashioned", which appear to be identical in meaning to the "active force and that which is its recipient":
Similarly they have said that the potentialities (qábiliyyát[12]) and the recipients of the potentialities (maqbúlát) came into being and were created simultaneously.  For example it has been stated that all things are composed of two elements: the 'Fashioner' (gábil) and the 'Fashioned' (magbúl). By 'Fashioned' is meant substance (mádda) and primary matter[13] (huyúlá) and by 'Fashioner' is meant the form and shape which confines and limits the primary matter from its state of indefiniteness and freedom to the courtyard of limitation and definite form.[14]  For example, letters and words are composed of two things: The first is the substance which is ink and pencil-lead and is the 'Fashioned' while the second is the forms and features of the letters and words which are the 'Fashioner'. Now this specific substance and this specific form were created simultaneously although the general substance was created before the specific form.  It is clear that, before the existence of this specific form and shape, the ink had an external existence which had no specific form or shape and had the ability and potential to assume the shape of any letter or word and was not restricted or specified to a particular shape or form.  Similarly, the general shape and form had an existence before substance specified them since before being specified by substance (which is ink or pencil-lead) the general shape and form of letters and words had a mental existence in the mind of the writer.  Moreover, general form and general substance were also created simultaneously. For it is not possible for a thing to have an external existence and not to be formed into a shape because substance and primal matter in order to exist need shape and form; while shape and form in order to appear need substance.[15]
In the same way in which the letters in the above example given by 'Abdu'l-Bahá pre-exist in a non-material form in the mind of the writer, also every being in this physical world therefore has a spiritual counterpart in the Logos, or Primal Will of God that is gradually imprinted upon matter to give it its desired form and shape. It appears to be these archetypes or blueprints that 'Abdu'l-Bahá refers to when He speaks for example of the eternal existence of man.  He is therefore not necessarily saying in these cases that human beings have always physically lived and existed on earth, but that God had always planned to create them and therefore an eternal archetype of human beings had always been (pre-) existent in the Logos.[16]

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