Chapter 34

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 K{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}urasan 26. Prophecies relating to Kirman 27. Allusion to S{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}ayk{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~} Ahmad-i-Ahsa'i 28. Allusion to the Sifter of Wheat 29. Condemnation of Haji Muhammad-Karim K{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}an 30. Condemnation of S{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}ayk{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~} 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)

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 Mas{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}riqu'l-Ad{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}kar (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 Mas{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}riqu'l-Ad{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}kar 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 S{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}iraz and the House of Baha'u'llah in Bag{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}dad. 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 Bag{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}dad and the venerated House of the Bab in S{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}iraz" 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 Bis{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}arat, 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 Bis{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}arat, 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-C{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}al 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. Ag{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}san #42

"Ag{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}san" (plural of G{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}usn) 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 Ag{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}san 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 Ag{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}san 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 Ag{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}san 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 S{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}iraz 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 Is{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}raqat, Baha'u'llah affirms that the Most Great Infallibility is confined to the Manifestations of God.