# THE KITAB-I-AQDAS

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> THE KITAB-I-AQDAS
> 
> =================================
>  This etext is based on:
>  "The Kitáb-i-Aqdas" by Bahá'u'lláh" 
>  
>  Bahá'í World Centre
>  Copyright (c) 1992 by the Universal House of Justice 
>  Copyright under the Berne Convention
>  All Rights Reserved
> 
>  ISBN 0-85398-999-0
> 
>  Availability of this etext in no way modifies the copyright status of the above publication.
>  This etext is freely available through anonymous internet file-sharing.
> =================================
> 
> vii 
>                      PREFACE 
>  
>      In 1953 Shoghi Effendi, the Guardian of the Baha'i Faith, 
> included as one of the goals of his Ten Year Plan the 
> preparation of a Synopsis and Codification of the Laws and 
> Ordinances of the Kitab-i-Aqdas as an essential prelude to 
> its translation.  He himself worked on the codification, but 
> had not finished it when he died in 1957.  The task was 
> continued on the basis of his work, and the resulting 
> volume was released in 1973.  That publication included, in 
> addition to the Synopsis and Codification itself and explanatory 
> notes, a compilation of the passages from the Kitab-i-Aqdas 
> which had already been translated by Shoghi Effendi 
> and published in various books.  The Synopsis and Codification 
> covered the text of both the Kitab-i-Aqdas and the 
> Questions and Answers which constitutes an appendix to 
> the Aqdas.  In 1986 the Universal House of Justice decided 
> that the time had come when the preparation of an English 
> translation of the complete text of the Most Holy Book was 
> both possible and essential and made its accomplishment a 
> goal of the Six Year Plan 1986-1992.  Its publication in 
> English will be followed by translations in other languages. 
>      It has been recognized that the Kitab-i-Aqdas, being 
> Sacred Scripture, should be presented in a form which can 
> be read with ease and inspiration, uncluttered with the 
> footnotes and index numbers that are common in scholarly 
> texts.  Nonetheless, to assist the reader in following the flow 
> of the text and its changing themes, paragraph divisions 
> have been added--such divisions not being common in 
> works of Arabic literature--and these paragraphs have then 
>  
> viii 
>  
> been numbered for ease of access and indexing, as well as for 
> uniformity of reference in all the languages in which the 
> work will be published. 
>      Following the text of the Aqdas is a brief compilation 
> of Writings of Baha'u'llah which are supplementary to the 
> Most Holy Book, and a translation of the Questions and 
> Answers published here for the first time. 
>      Shoghi Effendi had stated that the English translation 
> of the Aqdas should be "copiously annotated".  The policy 
> followed in preparing the notes has been to concentrate on 
> those points which might strike a non-Arabic-speaking 
> reader as obscure or which, for various reasons, require 
> elucidation or background information.  They are not 
> intended to be a comprehensive commentary on the text 
> beyond these fundamental requirements. 
>      The notes, which are placed following the Synopsis 
> and Codification, are numbered sequentially.  Each is preceded 
> by a quotation of the passage to which it relates, and 
> indicates the number of the paragraph in which this 
> appears.  This facilitates cross-reference between the text and 
> the notes, while making it possible for readers to study the 
> notes without repeatedly consulting the text, if they so 
> prefer.  It is hoped in this way to meet the needs of readers of 
> a wide range of backgrounds and interests. 
>      The index provides a guide to subjects in all sections of 
> the volume. 
>      The significance and character of the Kitab-i-Aqdas 
> and the range of subjects it contains have been graphically 
> depicted by Shoghi Effendi in his history of the first Baha'i 
> century entitled God Passes By.  As an assistance to the 
> reader, these passages are provided in the section that 
> immediately follows the introduction.  The Synopsis and 
> Codification, which is republished in this volume, serves as 
> another aid for obtaining an overview of the Book. <p1>
>  
>                         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 <p2>
> 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 <p3>
> the ultimate aim of the laws of religion.  "Think not", is 
> Baha'u'llah's own assertion, "that We have revealed unto you a 
> mere code of laws.  Nay, rather, We have unsealed the choice Wine 
> with the fingers of might and power."  His Book of Laws is His 
> "weightiest testimony unto all people, and the proof of the All-Merciful 
> unto all who are in heaven and all who are on earth". 
>      An introduction to the spiritual universe unveiled in 
> the Kitab-i-Aqdas would fail in its purpose if it did not 
> acquaint the reader with the interpretive and legislative 
> institutions that Baha'u'llah has indissolubly linked with 
> the system of law thus revealed.  At the foundation of this 
> guidance lies the unique role which Baha'u'llah's Writings
> --indeed the text of the Kitab-i-Aqdas itself--confer on 
> His eldest son, Abdu'l-Baha.  This unique figure is at once 
> the Exemplar of the pattern of life taught by His Father, the 
> divinely inspired authoritative Interpreter of His Teachings 
> and the Centre and Pivot of the Covenant which the Author 
> of the Baha'i Revelation made with all who recognize Him.  
> The twenty-nine years of Abdu'l-Baha's ministry endowed 
> the Baha'i world with a luminous body of commentary that 
> opens multiple vistas of understanding on His Father's 
> purpose. 
>      In His Will and Testament Abdu'l-Baha conferred the 
> mantle of Guardian of the Cause and infallible Interpreter of 
> its teachings upon His eldest grandson, Shoghi Effendi, and 
> confirmed the authority and guarantee of divine guidance 
> decreed by Baha'u'llah for the Universal House of Justice 
> on all matters "which have not outwardly been revealed in 
> the Book".  The Guardianship and the Universal House of 
> Justice can thus be seen to be, in the words of Shoghi 
> Effendi, the "Twin Successors" of Baha'u'llah and Abdu'l-Baha.  
> They are the supreme institutions of the Administrative 
> Order which was founded and anticipated in the Kitab-i-Aqdas 
> and elaborated by Abdu'l-Baha in His Will. 
>      During the thirty-six years of his ministry, Shoghi 
> Effendi raised up the structure of elected Spiritual Assemblies-- <p4>
> 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 <p5>
>  
>      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: <p6>
>  
>           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 <p7>
>  
>      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: <p8>
>  
>           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 <p9>
>  
>      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 <p10>
> 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 <p11>
> 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 <p12>
>  
>                      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 <p13>
> 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 <p14>
> 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 <p15>
> His Cause; and assures them of His undoubted aid.  He, 
> furthermore, dwells upon the instability of human affairs; 
> declares that true liberty consists in man's submission to 
> His commandments; cautions them not to be indulgent in 
> carrying out His statutes; prescribes the twin inseparable 
> duties of recognizing the "Dayspring of God's Revelation" and 
> of observing all the ordinances revealed by Him, neither of 
> which, He affirms, is acceptable without the other. 
>      The significant summons issued to the Presidents of 
> the Republics of the American continent to seize their 
> opportunity in the Day of God and to champion the cause of 
> justice; the injunction to the members of parliaments 
> throughout the world, urging the adoption of a universal 
> script and language; His warnings to William I, the 
> conqueror of Napoleon III; the reproof He administers to 
> Francis Joseph, the Emperor of Austria; His reference to "the 
> lamentations of Berlin" in His apostrophe to "the banks of the 
> Rhine"; His condemnation of "the throne of tyranny" 
> established in Constantinople, and His prediction of the 
> extinction of its "outward splendour" and of the tribulations 
> destined to overtake its inhabitants; the words of cheer and 
> comfort He addresses to His native city, assuring her that 
> God had chosen her to be "the source of the joy of all 
> mankind"; His prophecy that "the voice of the heroes of 
> Khurasan" will be raised in glorification of their Lord; His 
> assertion that men "endued with mighty valour" will be raised 
> up in Kirman who will make mention of Him; and finally, 
> His magnanimous assurance to a perfidious brother who had 
> afflicted Him with such anguish, that an "ever-forgiving, all-bounteous" 
> God would forgive him his iniquities were he 
> only to repent--all these further enrich the contents of a 
> Book designated by its Author as "the source of true felicity", 
> as the "Unerring Balance", as the "Straight Path" and as the 
> "quickener of mankind". 
>      The laws and ordinances that constitute the major 
> theme of this Book, Baha'u'llah, moreover, has specifically <p16>
> characterized as "the breath of life unto all created things", as 
> "the mightiest stronghold", as the "fruits" of His "Tree", as 
> "the highest means for the maintenance of order in the world and 
> the security of its peoples", as "the lamps of His wisdom and 
> loving-providence", as "the sweet-smelling savour of His garment", 
> and the "keys" of His "mercy" to His creatures.  "This Book", 
> He Himself testifies, "is a heaven which We have adorned with 
> the stars of Our commandments and prohibitions."  "Blessed the 
> man", He, moreover, has stated, "who will read it, and ponder 
> the verses sent down in it by God, the Lord of Power, the 
> Almighty.  Say, O men!  Take hold of it with the hand of 
> resignation...  By My life!  It hath been sent down in a manner 
> that amazeth the minds of men.  Verily, it is My weightiest 
> testimony unto all people, and the proof of the All-Merciful unto 
> all who are in heaven and all who are on earth."  And again:  
> "Blessed the palate that savoureth its sweetness, and the perceiving 
> eye that recognizeth that which is treasured therein, and the 
> understanding heart that comprehendeth its allusions and mysteries.  
> By God!  Such is the majesty of what hath been revealed 
> therein, and so tremendous the revelation of its veiled allusions that 
> the loins of utterance shake when attempting their description."  
> And finally:  "In such a manner hath the Kitab-i-Aqdas been 
> revealed that it attracteth and embraceth all the divinely appointed 
> Dispensations.  Blessed those who peruse it!  Blessed those who 
> apprehend it!  Blessed those who meditate upon it!  Blessed those who 
> ponder its meaning!  So vast is its range that it hath encompassed 
> all men ere their recognition of it.  Erelong will its sovereign power, 
> its pervasive influence and the greatness of its might be manifested 
> on earth." <p17>
>  
>                         THE KITAB-I-AQDAS <p18>
>  
>                  [THIS PAGE IS INTENTIONALLY BLANK.] <p19>
>                       IN THE NAME OF HIM WHO 
>                        IS THE SUPREME RULER 
>                       OVER ALL THAT HATH BEEN 
>                        AND ALL THAT IS TO BE 
> 
>                                                                     1 
>      The first duty prescribed by God for His servants is 
> the recognition of Him Who is the Dayspring of 
> His Revelation and the Fountain of His laws, Who 
> representeth the Godhead in both the Kingdom of His 
> Cause and the world of creation.  Whoso achieveth this 
> duty hath attained unto all good; and whoso is deprived 
> thereof hath gone astray, though he be the author of 
> every righteous deed.  It behoveth every one who 
> reacheth this most sublime station, this summit of 
> transcendent glory, to observe every ordinance of Him 
> Who is the Desire of the world.  These twin duties are 
> inseparable.  Neither is acceptable without the other.   
> Thus hath it been decreed by Him Who is the Source of 
> Divine inspiration. 
>                                                                     2 
>      They whom God hath endued with insight will 
> readily recognize that the precepts laid down by God 
> constitute the highest means for the maintenance of 
> order in the world and the security of its peoples.  He 
> that turneth away from them is accounted among the 
> abject and foolish.  We, verily, have commanded you to 
> refuse the dictates of your evil passions and corrupt <p20>
> desires, and not to transgress the bounds which the Pen 
> of the Most High hath fixed, for these are the breath of 
> life unto all created things.  The seas of Divine wisdom 
> and Divine utterance have risen under the breath of the 
> breeze of the All-Merciful.  Hasten to drink your fill, O 
> men of understanding!  They that have violated the 
> Covenant of God by breaking His commandments, and 
> have turned back on their heels, these have erred 
> grievously in the sight of God, the All-Possessing, the 
> Most High. 
>                                                                     3 
>      O ye peoples of the world!  Know assuredly that 
> My commandments are the lamps of My loving 
> providence among My servants, and the keys of My 
> mercy for My creatures.  Thus hath it been sent down 
> from the heaven of the Will of your Lord, the Lord of 
> Revelation.  Were any man to taste the sweetness of the 
> words which the lips of the All-Merciful have willed to 
> utter, he would, though the treasures of the earth be in 
> his possession, renounce them one and all, that he 
> might vindicate the truth of even one of His 
> commandments, shining above the Dayspring of His 
> bountiful care and loving-kindness. 
>                                                                     4 
>      Say:  From My laws the sweet-smelling savour of 
> My garment can be smelled, and by their aid the 
> standards of Victory will be planted upon the highest 
> peaks.  The Tongue of My power hath, from the heaven 
> of My omnipotent glory, addressed to My creation 
> these words:  "Observe My commandments, for the love 
> of My beauty."  Happy is the lover that hath inhaled the 
> divine fragrance of his Best-Beloved from these words, 
> laden with the perfume of a grace which no tongue can <p21>
> describe.  By My life!  He who hath drunk the choice 
> wine of fairness from the hands of My bountiful favour 
> will circle around My commandments that shine above 
> the Dayspring of My creation. 
>                                                                     5 
>      Think not that We have revealed unto you a mere 
> code of laws.  Nay, rather, We have unsealed the choice 
> Wine with the fingers of might and power.  To this 
> beareth witness that which the Pen of Revelation hath 
> revealed.  Meditate upon this, O men of insight! 
>                                                                     6 
>      We have enjoined obligatory prayer upon you, 
> with nine rak'ahs, to be offered at noon and in the 
> morning and the evening unto God, the Revealer of 
> Verses.  We have relieved you of a greater number, as a 
> command in the Book of God.  He, verily, is the 
> Ordainer, the Omnipotent, the Unrestrained.  When ye 
> desire to perform this prayer, turn ye towards the Court 
> of My Most Holy Presence, this Hallowed Spot that 
> God hath made the Centre round which circle the 
> Concourse on High, and which He hath decreed to be 
> the Point of Adoration for the denizens of the Cities of 
> Eternity, and the Source of Command unto all that are 
> in heaven and on earth; and when the Sun of Truth and 
> Utterance shall set, turn your faces towards the Spot 
> that We have ordained for you.  He, verily, is Almighty 
> and Omniscient. 
>                                                                     7 
>      Everything that is hath come to be through His 
> irresistible decree.  Whenever My laws appear like the 
> sun in the heaven of Mine utterance, they must be 
> faithfully obeyed by all, though My decree be such as to 
> cause the heaven of every religion to be cleft asunder.  
> He doeth what He pleaseth.  He chooseth, and none <p22>
> may question His choice.  Whatsoever He, the Well-Beloved, 
> ordaineth, the same is, verily, beloved.  To 
> this He Who is the Lord of all creation beareth Me 
> witness.  Whoso hath inhaled the sweet fragrance of the 
> All-Merciful, and recognized the Source of this 
> utterance, will welcome with his own eyes the shafts of 
> the enemy, that he may establish the truth of the laws 
> of God amongst men.  Well is it with him that hath 
> turned thereunto, and apprehended the meaning of His 
> decisive decree. 
>                                                                     8 
>      We have set forth the details of obligatory prayer 
> in another Tablet.  Blessed is he who observeth that 
> whereunto he hath been bidden by Him Who ruleth 
> over all mankind.  In the Prayer for the Dead six specific 
> passages have been sent down by God, the Revealer of 
> Verses.  Let one who is able to read recite that which 
> hath been revealed to precede these passages; and as for 
> him who is unable, God hath relieved him of this 
> requirement.  He, of a truth, is the Mighty, the 
> Pardoner. 
>                                                                     9 
>      Hair doth not invalidate your prayer, nor aught 
> from which the spirit hath departed, such as bones and 
> the like.  Ye are free to wear the fur of the sable as ye 
> would that of the beaver, the squirrel, and other 
> animals; the prohibition of its use hath stemmed, not 
> from the Qur'an, but from the misconceptions of the 
> divines.  He, verily, is the All-Glorious, the All-Knowing. 
>                                                                    10 
>      We have commanded you to pray and fast from 
> the beginning of maturity; this is ordained by God, 
> your Lord and the Lord of your forefathers.  He hath <p23>
> exempted from this those who are weak from illness or 
> age, as a bounty from His Presence, and He is the 
> Forgiving, the Generous.  God hath granted you leave 
> to prostrate yourselves on any surface that is clean, for 
> We have removed in this regard the limitation that had 
> been laid down in the Book; God, indeed, hath 
> knowledge of that whereof ye know naught.  Let him 
> that findeth no water for ablution repeat five times the 
> words "In the Name of God, the Most Pure, the Most 
> Pure", and then proceed to his devotions.  Such is the 
> command of the Lord of all worlds.  In regions where 
> the days and nights grow long, let times of prayer be 
> gauged by clocks and other instruments that mark the 
> passage of the hours.  He, verily, is the Expounder, the 
> Wise. 
>                                                                    11 
>      We have absolved you from the requirement of 
> performing the Prayer of the Signs.  On the appearance 
> of fearful natural events call ye to mind the might and 
> majesty of your Lord, He Who heareth and seeth all, 
> and say "Dominion is God's, the Lord of the seen and 
> the unseen, the Lord of creation". 
>                                                                    12 
>      It hath been ordained that obligatory prayer is to 
> be performed by each of you individually.  Save in the 
> Prayer for the Dead, the practice of congregational 
> prayer hath been annulled.  He, of a truth, is the 
> Ordainer, the All-Wise. 
>                                                                    13 
>      God hath exempted women who are in their 
> courses from obligatory prayer and fasting.  Let them, 
> instead, after performance of their ablutions, give 
> praise unto God, repeating ninety-five times between 
> the noon of one day and the next "Glorified be God, the <p24>
> Lord of Splendour and Beauty".  Thus hath it been 
> decreed in the Book, if ye be of them that comprehend. 
>                                                                    14 
>      When travelling, if ye should stop and rest in 
> some safe spot, perform ye--men and women alike--a 
> single prostration in place of each unsaid Obligatory 
> Prayer, and while prostrating say "Glorified be God, 
> the Lord of Might and Majesty, of Grace and Bounty".   
> Whoso is unable to do this, let him say only "Glorified 
> be God"; this shall assuredly suffice him.  He is, of a 
> truth, the all-sufficing, the ever-abiding, the forgiving, 
> compassionate God.  Upon completing your 
> prostrations, seat yourselves cross-legged--men and 
> women alike--and eighteen times repeat "Glorified be 
> God, the Lord of the kingdoms of earth and heaven".   
> Thus doth the Lord make plain the ways of truth and 
> guidance, ways that lead to one way, which is this 
> Straight Path.  Render thanks unto God for this most 
> gracious favour; offer praise unto Him for this bounty 
> that hath encompassed the heavens and the earth; extol 
> Him for this mercy that hath pervaded all creation. 
>                                                                    15 
>      Say:  God hath made My hidden love the key to the 
> Treasure; would that ye might perceive it!  But for the 
> key, the Treasure would to all eternity have remained 
> concealed; would that ye might believe it!  Say:  This 
> is the Source of Revelation, the Dawning-place 
> of Splendour, Whose brightness hath illumined the 
> horizons of the world.  Would that ye might understand!  
> This is, verily, that fixed Decree through which 
> every irrevocable decree hath been established. 
>                                                                    16 
>      O Pen of the Most High!  Say:  O people of the 
> world!  We have enjoined upon you fasting during a <p25>
> brief period, and at its close have designated for you 
> Naw-Ruz as a feast.  Thus hath the Day-Star of 
> Utterance shone forth above the horizon of the Book as 
> decreed by Him Who is the Lord of the beginning and 
> the end.  Let the days in excess of the months be placed 
> before the month of fasting.  We have ordained that 
> these, amid all nights and days, shall be the manifestations 
> of the letter Ha, and thus they have not been 
> bounded by the limits of the year and its months.  It 
> behoveth the people of Baha, throughout these days, to 
> provide good cheer for themselves, their kindred and, 
> beyond them, the poor and needy, and with joy and 
> exultation to hail and glorify their Lord, to sing His 
> praise and magnify His Name; and when they end
> --these days of giving that precede the season of 
> restraint--let them enter upon the Fast.  Thus hath it 
> been ordained by Him Who is the Lord of all mankind.  
> The traveller, the ailing, those who are with child or 
> giving suck, are not bound by the Fast; they have been 
> exempted by God as a token of His grace.  He, verily, is 
> the Almighty, the Most Generous. 
>                                                                    17 
>      These are the ordinances of God that have been set 
> down in the Books and Tablets by His Most Exalted 
> Pen.  Hold ye fast unto His statutes and commandments, 
> and be not of those who, following their idle 
> fancies and vain imaginings, have clung to the 
> standards fixed by their own selves, and cast behind 
> their backs the standards laid down by God.  Abstain 
> from food and drink from sunrise to sundown, and 
> beware lest desire deprive you of this grace that is 
> appointed in the Book. <p26>
>  
>                                                                    18 
>      It hath been ordained that every believer in God, 
> the Lord of Judgement, shall, each day, having washed 
> his hands and then his face, seat himself and, turning 
> unto God, repeat "Allah-u-Abha" ninety-five times.  
> Such was the decree of the Maker of the Heavens when, 
> with majesty and power, He established Himself upon 
> the thrones of His Names.  Perform ye, likewise, 
> ablutions for the Obligatory Prayer; this is the 
> command of God, the Incomparable, the Unrestrained. 
>                                                                    19 
>      Ye have been forbidden to commit murder or 
> adultery, or to engage in backbiting or calumny; shun 
> ye, then, what hath been prohibited in the holy Books 
> and Tablets. 
>                                                                    20 
>      We have divided inheritance into seven categories:  
> to the children, We have allotted nine parts comprising 
> five hundred and forty shares; to the wife, eight parts 
> comprising four hundred and eighty shares; to the 
> father, seven parts comprising four hundred and twenty 
> shares; to the mother, six parts comprising three 
> hundred and sixty shares; to the brothers, five parts or 
> three hundred shares; to the sisters, four parts or two 
> hundred and forty shares; and to the teachers, three 
> parts or one hundred and eighty shares.  Such was the 
> ordinance of My Forerunner, He Who extolleth My 
> Name in the night season and at the break of day.  
> When We heard the clamour of the children as yet 
> unborn, We doubled their share and decreased those of 
> the rest.  He, of a truth, hath power to ordain 
> whatsoever He desireth, and He doeth as He pleaseth 
> by virtue of His sovereign might. 
>                                                                    21 
>      Should the deceased leave no offspring, their share <p27>
> shall revert to the House of Justice, to be expended by 
> the Trustees of the All-Merciful on the orphaned and 
> widowed, and on whatsoever will bring benefit to the 
> generality of the people, that all may give thanks unto 
> their Lord, the All-Gracious, the Pardoner. 
>                                                                    22 
>      Should the deceased leave offspring, but none of 
> the other categories of heirs that have been specified in 
> the Book, they shall receive two thirds of the 
> inheritance and the remaining third shall revert to the 
> House of Justice.  Such is the command which hath 
> been given, in majesty and glory, by Him Who is the 
> All-Possessing, the Most High. 
>                                                                    23 
>      If the deceased should leave none of the specified 
> heirs, but have among his relatives nephews and nieces, 
> whether on his brother's or his sister's side, two thirds 
> of the inheritance shall pass to them; or, lacking these, 
> to his uncles and aunts on both his father's and his 
> mother's side, and after them to their sons and 
> daughters.  The remaining third of the inheritance 
> shall, in any case, revert to the Seat of Justice.  Thus 
> hath it been laid down in the Book by Him Who ruleth 
> over all men. 
>                                                                    24 
>      Should the deceased be survived by none of those 
> whose names have been recorded by the Pen of the Most 
> High, his estate shall, in its entirety, revert to the 
> aforementioned Seat that it may be expended on that 
> which is prescribed by God.  He, verily, is the 
> Ordainer, the Omnipotent. 
>                                                                    25 
>      We have assigned the residence and personal 
> clothing of the deceased to the male, not female, <p28>
> offspring, nor to the other heirs.  He, verily, is the 
> Munificent, the All-Bountiful. 
>                                                                    26 
>      Should the son of the deceased have passed away in 
> the days of his father and have left children, they will 
> inherit their father's share, as prescribed in the Book of 
> God.  Divide ye their share amongst them with perfect 
> justice.  Thus have the billows of the Ocean of 
> Utterance surged, casting forth the pearls of the laws 
> decreed by the Lord of all mankind. 
>                                                                    27 
>      If the deceased should leave children who are 
> under age, their share of the inheritance must be 
> entrusted to a reliable individual, or to a company, that 
> it may be invested on their behalf in trade and business 
> until they come of age.  The trustee should be assigned 
> a due share of the profit that hath accrued to it from 
> being thus employed. 
>                                                                    28 
>      Division of the estate should take place only after 
> the Huququ'llah hath been paid, any debts have been 
> settled, the expenses of the funeral and burial defrayed, 
> and such provision made that the deceased may be 
> carried to his resting-place with dignity and honour.  
> Thus hath it been ordained by Him Who is Lord of the 
> beginning and the end. 
>                                                                    29 
>      Say:  This is that hidden knowledge which shall 
> never change, since its beginning is with nine, the 
> symbol that betokeneth the concealed and manifest, 
> the inviolable and unapproachably exalted Name.  As 
> for what We have appropriated to the children, this is a 
> bounty conferred on them by God, that they may 
> render thanks unto their Lord, the Compassionate, the <p29>
> Merciful.  These, verily, are the Laws of God; transgress 
> them not at the prompting of your base and selfish 
> desires.  Observe ye the injunctions laid upon you by 
> Him Who is the Dawning-place of Utterance.  The 
> sincere among His servants will regard the precepts set 
> forth by God as the Water of Life to the followers of 
> every faith, and the Lamp of wisdom and loving 
> providence to all the denizens of earth and heaven. 
>                                                                    30 
>      The Lord hath ordained that in every city a House 
> of Justice be established wherein shall gather counsellors 
> to the number of Baha, and should it exceed this 
> number it doth not matter.  They should consider 
> themselves as entering the Court of the presence of 
> God, the Exalted, the Most High, and as beholding 
> Him Who is the Unseen.  It behoveth them to be the 
> trusted ones of the Merciful among men and to regard 
> themselves as the guardians appointed of God for all 
> that dwell on earth.  It is incumbent upon them to take 
> counsel together and to have regard for the interests of 
> the servants of God, for His sake, even as they regard 
> their own interests, and to choose that which is meet 
> and seemly.  Thus hath the Lord your God commanded 
> you.  Beware lest ye put away that which is clearly 
> revealed in His Tablet.  Fear God, O ye that perceive. 
>                                                                    31 
>      O people of the world!  Build ye houses of worship 
> throughout the lands in the name of Him Who is the 
> Lord of all religions.  Make them as perfect as is possible 
> in the world of being, and adorn them with that which 
> befitteth them, not with images and effigies.  Then, 
> with radiance and joy, celebrate therein the praise of 
> your Lord, the Most Compassionate.  Verily, by His <p30>
> remembrance the eye is cheered and the heart is filled 
> with light. 
>                                                                    32 
>      The Lord hath ordained that those of you who are 
> able shall make pilgrimage to the sacred House, and 
> from this He hath exempted women as a mercy on His 
> part.  He, of a truth, is the All-Bountiful, the Most 
> Generous. 
>                                                                    33 
>      O people of Baha!  It is incumbent upon each one 
> of you to engage in some occupation--such as a craft, a 
> trade or the like.  We have exalted your engagement in 
> such work to the rank of worship of the one true God.  
> Reflect, O people, on the grace and blessings of your 
> Lord, and yield Him thanks at eventide and dawn.  
> Waste not your hours in idleness and sloth, but occupy 
> yourselves with what will profit you and others.  Thus 
> hath it been decreed in this Tablet from whose horizon 
> hath shone the day-star of wisdom and utterance.  The 
> most despised of men in the sight of God are they who 
> sit and beg.  Hold ye fast unto the cord of means and 
> place your trust in God, the Provider of all means. 
>                                                                    34 
>      The kissing of hands hath been forbidden in the 
> Book.  This practice is prohibited by God, the Lord of 
> glory and command.  To none is it permitted to seek 
> absolution from another soul; let repentance be between 
> yourselves and God.  He, verily, is the Pardoner, the 
> Bounteous, the Gracious, the One Who absolveth the 
> repentant. 
>                                                                    35 
>      O ye servants of the Merciful One!  Arise to serve 
> the Cause of God, in such wise that the cares and 
> sorrows caused by them that have disbelieved in the 
> Dayspring of the Signs of God may not afflict you.  At <p31>
> the time when the Promise was fulfilled and the 
> Promised One made manifest, differences have 
> appeared amongst the kindreds of the earth and each 
> people hath followed its own fancy and idle imaginings. 
>                                                                    36 
>      Amongst the people is he who seateth himself 
> amid the sandals by the door whilst coveting in his 
> heart the seat of honour.  Say:  What manner of man art 
> thou, O vain and heedless one, who wouldst appear as 
> other than thou art?  And among the people is he who 
> layeth claim to inner knowledge, and still deeper 
> knowledge concealed within this knowledge.  Say:  
> Thou speakest false!  By God!  What thou dost possess is 
> naught but husks which We have left to thee as bones 
> are left to dogs.  By the righteousness of the one true 
> God!  Were anyone to wash the feet of all mankind, and 
> were he to worship God in the forests, valleys, and 
> mountains, upon high hills and lofty peaks, to leave no 
> rock or tree, no clod of earth, but was a witness to his 
> worship--yet, should the fragrance of My good 
> pleasure not be inhaled from him, his works would 
> never be acceptable unto God.  Thus hath it been 
> decreed by Him Who is the Lord of all.  How many a 
> man hath secluded himself in the climes of India, 
> denied himself the things that God hath decreed as 
> lawful, imposed upon himself austerities and mortifications, 
> and hath not been remembered by God, the 
> Revealer of Verses.  Make not your deeds as snares 
> wherewith to entrap the object of your aspiration, and 
> deprive not yourselves of this Ultimate Objective for 
> which have ever yearned all such as have drawn nigh <p32>
> unto God.  Say:  The very life of all deeds is My good 
> pleasure, and all things depend upon Mine acceptance.  
> Read ye the Tablets that ye may know what hath been 
> purposed in the Books of God, the All-Glorious, the 
> Ever-Bounteous.  He who attaineth to My love hath 
> title to a throne of gold, to sit thereon in honour over 
> all the world; he who is deprived thereof, though he sit 
> upon the dust, that dust would seek refuge with God, 
> the Lord of all Religions. 
>                                                                    37 
>      Whoso layeth claim to a Revelation direct from 
> God, ere the expiration of a full thousand years, such a 
> man is assuredly a lying impostor.  We pray God that 
> He may graciously assist him to retract and repudiate 
> such claim.  Should he repent, God will, no doubt, 
> forgive him.  If, however, he persisteth in his error, 
> God will, assuredly, send down one who will deal 
> mercilessly with him.  Terrible, indeed, is God in 
> punishing!  Whosoever interpreteth this verse otherwise 
> than its obvious meaning is deprived of the Spirit of 
> God and of His mercy which encompasseth all created 
> things.  Fear God, and follow not your idle fancies.  
> Nay, rather, follow the bidding of your Lord, the 
> Almighty, the All-Wise.  Erelong shall clamorous 
> voices be raised in most lands.  Shun them, O My 
> people, and follow not the iniquitous and evil-hearted.  
> This is that of which We gave you forewarning when 
> We were dwelling in Iraq, then later while in the Land 
> of Mystery, and now from this Resplendent Spot. 
>                                                                    38 
>      Be not dismayed, O peoples of the world, when 
> the day-star of My beauty is set, and the heaven of My 
> tabernacle is concealed from your eyes.  Arise to further <p33>
> My Cause, and to exalt My Word amongst men.  We 
> are with you at all times, and shall strengthen you 
> through the power of truth.  We are truly almighty.  
> Whoso hath recognized Me will arise and serve Me 
> with such determination that the powers of earth and 
> heaven shall be unable to defeat his purpose. 
>                                                                    39 
>      The peoples of the world are fast asleep.  Were they 
> to wake from their slumber, they would hasten with 
> eagerness unto God, the All-Knowing, the All-Wise.  
> They would cast away everything they possess, be it all 
> the treasures of the earth, that their Lord may 
> remember them to the extent of addressing to them but 
> one word.  Such is the instruction given you by Him 
> Who holdeth the knowledge of things hidden, in a 
> Tablet which the eye of creation hath not seen, and 
> which is revealed to none except His own Self, the 
> omnipotent Protector of all worlds.  So bewildered are 
> they in the drunkenness of their evil desires, that they 
> are powerless to recognize the Lord of all being, Whose 
> voice calleth aloud from every direction:  "There is none 
> other God but Me, the Mighty, the All-Wise." 
>                                                                    40 
>      Say:  Rejoice not in the things ye possess; tonight 
> they are yours, tomorrow others will possess them.  
> Thus warneth you He Who is the All-Knowing, the 
> All-Informed.  Say:  Can ye claim that what ye own is 
> lasting or secure?  Nay!  By Myself, the All-Merciful, ye 
> cannot, if ye be of them who judge fairly.  The days of 
> your life flee away as a breath of wind, and all your 
> pomp and glory shall be folded up as were the pomp 
> and glory of those gone before you.  Reflect, O people!  
> What hath become of your bygone days, your lost <p34>
> centuries?  Happy the days that have been consecrated 
> to the remembrance of God, and blessed the hours 
> which have been spent in praise of Him Who is the All-Wise.  
> By My life!  Neither the pomp of the mighty, nor 
> the wealth of the rich, nor even the ascendancy of the 
> ungodly will endure.  All will perish, at a word from 
> Him.  He, verily, is the All-Powerful, the All-Compelling, 
> the Almighty.  What advantage is there in 
> the earthly things which men possess?  That which shall 
> profit them, they have utterly neglected.  Erelong, they 
> will awake from their slumber, and find themselves 
> unable to obtain that which hath escaped them in the 
> days of their Lord, the Almighty, the All-Praised.  Did 
> they but know it, they would renounce their all, that 
> their names may be mentioned before His throne.  
> They, verily, are accounted among the dead. 
>                                                                    41 
>      Amongst the people is he whose learning hath 
> made him proud, and who hath been debarred thereby 
> from recognizing My Name, the Self-Subsisting; who, 
> when he heareth the tread of sandals following behind 
> him, waxeth greater in his own esteem than Nimrod.  
> Say:  O rejected one!  Where now is his abode?  By God, 
> it is the nethermost fire.  Say:  O concourse of divines!  
> Hear ye not the shrill voice of My Most Exalted Pen?  
> See ye not this Sun that shineth in refulgent splendour 
> above the All-Glorious Horizon?  For how long will ye 
> worship the idols of your evil passions?  Forsake your 
> vain imaginings, and turn yourselves unto God, your 
> Everlasting Lord. 
>                                                                    42 
>      Endowments dedicated to charity revert to God, 
> the Revealer of Signs.  None hath the right to dispose of <p35>
> them without leave from Him Who is the Dawning-place 
> of Revelation.  After Him, this authority shall 
> pass to the Aghsan, and after them to the House of 
> Justice--should it be established in the world by 
> then--that they may use these endowments for the 
> benefit of the Places which have been exalted in this 
> Cause, and for whatsoever hath been enjoined upon 
> them by Him Who is the God of might and power.  
> Otherwise, the endowments shall revert to the people 
> of Baha who speak not except by His leave and judge 
> not save in accordance with what God hath decreed in 
> this Tablet--lo, they are the champions of victory 
> betwixt heaven and earth--that they may use them in 
> the manner that hath been laid down in the Book by 
> God, the Mighty, the Bountiful. 
>                                                                    43 
>      Lament not in your hours of trial, neither rejoice 
> therein; seek ye the Middle Way which is the 
> remembrance of Me in your afflictions and reflection 
> over that which may befall you in future.  Thus 
> informeth you He Who is the Omniscient, He Who is 
> aware. 
>                                                                    44 
>      Shave not your heads; God hath adorned them 
> with hair, and in this there are signs from the Lord of 
> creation to those who reflect upon the requirements of 
> nature.  He, verily, is the God of strength and wisdom.  
> Notwithstanding, it is not seemly to let the hair pass 
> beyond the limit of the ears.  Thus hath it been decreed 
> by Him Who is the Lord of all worlds. 
>                                                                    45 
>      Exile and imprisonment are decreed for the thief, 
> and, on the third offence, place ye a mark upon his <p36>
> brow so that, thus identified, he may not be accepted in 
> the cities of God and His countries.  Beware lest, 
> through compassion, ye neglect to carry out the 
> statutes of the religion of God; do that which hath been 
> bidden you by Him Who is compassionate and 
> merciful.  We school you with the rod of wisdom and 
> laws, like unto the father who educateth his son, and 
> this for naught but the protection of your own selves 
> and the elevation of your stations.  By My life, were ye 
> to discover what We have desired for you in revealing 
> Our holy laws, ye would offer up your very souls for 
> this sacred, this mighty, and most exalted Faith. 
>                                                                    46 
>      Whoso wisheth to make use of vessels of silver and 
> gold is at liberty to do so.  Take heed lest, when 
> partaking of food, ye plunge your hands into the 
> contents of bowls and platters.  Adopt ye such usages as 
> are most in keeping with refinement.  He, verily, 
> desireth to see in you the manners of the inmates of 
> Paradise in His mighty and most sublime Kingdom.  
> Hold ye fast unto refinement under all conditions, that 
> your eyes may be preserved from beholding what is 
> repugnant both to your own selves and to the dwellers 
> of Paradise.  Should anyone depart therefrom, his deed 
> shall at that moment be rendered vain; yet should he 
> have good reason, God will excuse him.  He, in truth, 
> is the Gracious, the Most Bountiful. 
>                                                                    47 
>      He Who is the Dawning-place of God's Cause 
> hath no partner in the Most Great Infallibility.  He it is 
> Who, in the kingdom of creation, is the Manifestation 
> of "He doeth whatsoever He willeth".  God hath 
> reserved this distinction unto His own Self, and <p37>
> ordained for none a share in so sublime and transcendent 
> a station.  This is the Decree of God, concealed ere 
> now within the veil of impenetrable mystery.  We have 
> disclosed it in this Revelation, and have thereby rent 
> asunder the veils of such as have failed to recognize that 
> which the Book of God set forth and who were 
> numbered with the heedless. 
>                                                                    48 
>      Unto every father hath been enjoined the instruction 
> of his son and daughter in the art of reading and 
> writing and in all that hath been laid down in the Holy 
> Tablet.  He that putteth away that which is commanded 
> unto him, the Trustees are then to take from 
> him that which is required for their instruction if he be 
> wealthy and, if not, the matter devolveth upon the 
> House of Justice.  Verily have We made it a shelter for 
> the poor and needy.  He that bringeth up his son or the 
> son of another, it is as though he hath brought up a son 
> of Mine; upon him rest My glory, My loving-kindness, 
> My mercy, that have compassed the world. 
>                                                                    49 
>      God hath imposed a fine on every adulterer and 
> adulteress, to be paid to the House of Justice:  nine 
> mithqals of gold, to be doubled if they should repeat 
> the offence.  Such is the penalty which He Who is the 
> Lord of Names hath assigned them in this world; and in 
> the world to come He hath ordained for them a 
> humiliating torment.  Should anyone be afflicted by a 
> sin, it behoveth him to repent thereof and return unto 
> his Lord.  He, verily, granteth forgiveness unto 
> whomsoever He willeth, and none may question that 
> which it pleaseth Him to ordain.  He is, in truth, the 
> Ever-Forgiving, the Almighty, the All-Praised. <p38>
>  
>                                                                    50 
>      Beware lest ye be hindered by the veils of glory 
> from partaking of the crystal waters of this living 
> Fountain.  Seize ye the chalice of salvation at this 
> dawntide in the name of Him Who causeth the day to 
> break, and drink your fill in praise of Him Who is the 
> All-Glorious, the Incomparable. 
>                                                                    51 
>      We have made it lawful for you to listen to music 
> and singing.  Take heed, however, lest listening thereto 
> should cause you to overstep the bounds of propriety 
> and dignity.  Let your joy be the joy born of My Most 
> Great Name, a Name that bringeth rapture to the 
> heart, and filleth with ecstasy the minds of all who have 
> drawn nigh unto God.  We, verily, have made music 
> as a ladder for your souls, a means whereby they may 
> be lifted up unto the realm on high; make it not, 
> therefore, as wings to self and passion.  Truly, We are 
> loath to see you numbered with the foolish. 
>                                                                    52 
>      We have decreed that a third part of all fines shall 
> go to the Seat of Justice, and We admonish its men to 
> observe pure justice, that they may expend what is thus 
> accumulated for such purposes as have been enjoined 
> upon them by Him Who is the All-Knowing, the All-Wise.  
> O ye Men of Justice!  Be ye, in the realm of God, 
> shepherds unto His sheep and guard them from the 
> ravening wolves that have appeared in disguise, even as 
> ye would guard your own sons.  Thus exhorteth you the 
> Counsellor, the Faithful. 
>                                                                    53 
>      Should differences arise amongst you over any 
> matter, refer it to God while the Sun still shineth above 
> the horizon of this Heaven and, when it hath set, refer 
> ye to whatsoever hath been sent down by Him.  This, <p39>
> verily, is sufficient unto the peoples of the world.  Say:  
> Let not your hearts be perturbed, O people, when the 
> glory of My Presence is withdrawn, and the ocean of 
> My utterance is stilled.  In My presence amongst you 
> there is a wisdom, and in My absence there is yet 
> another, inscrutable to all but God, the Incomparable, 
> the All-Knowing.  Verily, We behold you from Our 
> realm of glory, and shall aid whosoever will arise for the 
> triumph of Our Cause with the hosts of the Concourse 
> on high and a company of Our favoured angels. 
>                                                                    54 
>      O peoples of the earth!  God, the Eternal Truth, is 
> My witness that streams of fresh and soft-flowing 
> waters have gushed from the rocks through the 
> sweetness of the words uttered by your Lord, the 
> Unconstrained; and still ye slumber.  Cast away that 
> which ye possess, and, on the wings of detachment, 
> soar beyond all created things.  Thus biddeth you the 
> Lord of creation, the movement of Whose Pen hath 
> revolutionized the soul of mankind. 
>                                                                    55 
>      Know ye from what heights your Lord, the All-Glorious, 
> is calling?  Think ye that ye have recognized 
> the Pen wherewith your Lord, the Lord of all names, 
> commandeth you?  Nay, by My life!  Did ye but know 
> it, ye would renounce the world, and would hasten 
> with your whole hearts to the presence of the Well-Beloved.  
> Your spirits would be so transported by His 
> Word as to throw into commotion the Greater 
> World--how much more this small and petty one!  
> Thus have the showers of My bounty been poured down 
> from the heaven of My loving-kindness, as a token of 
> My grace, that ye may be of the thankful. <p40>
>  
>                                                                    56 
>      The penalties for wounding or striking a person 
> depend upon the severity of the injury; for each degree 
> the Lord of Judgement hath prescribed a certain 
> indemnity.  He is, in truth, the Ordainer, the Mighty, 
> the Most Exalted.  We shall, if it be Our Will, set forth 
> these payments in their just degrees--this is a promise 
> on Our part, and He, verily, is the Keeper of His 
> pledge, the Knower of all things. 
>                                                                    57 
>      Verily, it is enjoined upon you to offer a feast, 
> once in every month, though only water be served; for 
> God hath purposed to bind hearts together, albeit 
> through both earthly and heavenly means. 
>                                                                    58 
>      Beware lest the desires of the flesh and of a corrupt 
> inclination provoke divisions among you.  Be ye as the 
> fingers of one hand, the members of one body.  Thus 
> counselleth you the Pen of Revelation, if ye be of them 
> that believe. 
>                                                                    59 
>      Consider the mercy of God and His gifts.  He 
> enjoineth upon you that which shall profit you, though 
> He Himself can well dispense with all creatures.  Your 
> evil doings can never harm Us, neither can your good 
> works profit Us.  We summon you wholly for the sake 
> of God.  To this every man of understanding and 
> insight will testify. 
>                                                                    60 
>      If ye should hunt with beasts or birds of prey, 
> invoke ye the Name of God when ye send them to 
> pursue their quarry; for then whatever they catch shall 
> be lawful unto you, even should ye find it to have died.  
> He, verily, is the Omniscient, the All-Informed.  Take 
> heed, however, that ye hunt not to excess.  Tread ye the 
> path of justice and equity in all things.  Thus biddeth <p41>
> you He Who is the Dawning-place of Revelation, 
> would that ye might comprehend. 
>                                                                    61 
>      God hath bidden you to show forth kindliness 
> towards My kindred, but He hath granted them no 
> right to the property of others.  He, verily, is self-sufficient, 
> above any need of His creatures. 
>                                                                    62 
>      Should anyone intentionally destroy a house by 
> fire, him also shall ye burn; should anyone deliberately 
> take another's life, him also shall ye put to death.  Take 
> ye hold of the precepts of God with all your strength 
> and power, and abandon the ways of the ignorant.  
> Should ye condemn the arsonist and the murderer to 
> life imprisonment, it would be permissible according 
> to the provisions of the Book.  He, verily, hath power to 
> ordain whatsoever He pleaseth. 
>                                                                    63 
>      God hath prescribed matrimony unto you.  Beware 
> that ye take not unto yourselves more wives than two.  
> Whoso contenteth himself with a single partner from 
> among the maidservants of God, both he and she shall 
> live in tranquillity.  And he who would take into his 
> service a maid may do so with propriety.  Such is the 
> ordinance which, in truth and justice, hath been 
> recorded by the Pen of Revelation.  Enter into wedlock, 
> O people, that ye may bring forth one who will make 
> mention of Me amid My servants.  This is My bidding 
> unto you; hold fast to it as an assistance to yourselves. 
>                                                                    64 
>      O people of the world!  Follow not the promptings 
> of the self, for it summoneth insistently to wickedness 
> and lust; follow, rather, Him Who is the Possessor of all 
> created things, Who biddeth you to show forth piety, 
> and manifest the fear of God.  He, verily, is independent <p42>
> of all His creatures.  Take heed not to stir up 
> mischief in the land after it hath been set in order.  
> Whoso acteth in this way is not of Us, and We are quit 
> of him.  Such is the command which hath, through the 
> power of truth, been made manifest from the heaven of 
> Revelation. 
>                                                                    65 
>      It hath been laid down in the Bayan that marriage 
> is dependent upon the consent of both parties.  Desiring 
> to establish love, unity and harmony amidst Our 
> servants, We have conditioned it, once the couple's 
> wish is known, upon the permission of their parents, 
> lest enmity and rancour should arise amongst them.  
> And in this We have yet other purposes.  Thus hath 
> Our commandment been ordained. 
>                                                                    66 
>      No marriage may be contracted without payment 
> of a dowry, which hath been fixed for city-dwellers at 
> nineteen mithqals of pure gold, and for village-dwellers 
> at the same amount in silver.  Whoso wisheth to 
> increase this sum, it is forbidden him to exceed the 
> limit of ninety-five mithqals.  Thus hath the command 
> been writ in majesty and power.  If he content himself, 
> however, with a payment of the lowest level, it shall be 
> better for him according to the Book.  God, verily, enricheth 
> whomsoever He willeth through both heavenly 
> and earthly means, and He, in truth, hath power over 
> all things. 
>                                                                    67 
>      It hath been decreed by God that, should any one 
> of His servants intend to travel, he must fix for his wife 
> a time when he will return home.  If he return by the 
> promised time, he will have obeyed the bidding of his 
> Lord and shall be numbered by the Pen of His behest <p43>
> among the righteous; otherwise, if there be good reason 
> for delay, he must inform his wife and make the utmost 
> endeavour to return to her.  Should neither of these 
> eventualities occur, it behoveth her to wait for a period 
> of nine months, after which there is no impediment to 
> her taking another husband; but should she wait 
> longer, God, verily, loveth those women and men who 
> show forth patience.  Obey ye My commandments, and 
> follow not the ungodly, they who have been reckoned 
> as sinners in God's Holy Tablet.  If, during the period 
> of her waiting, word should reach her from her 
> husband, she should choose the course that is praiseworthy.  
> He, of a truth, desireth that His servants and 
> His handmaids should be at peace with one another; 
> take heed lest ye do aught that may provoke 
> intransigence amongst you.  Thus hath the decree been 
> fixed and the promise come to pass.  If, however, news 
> should reach her of her husband's death or murder, and be 
> confirmed by general report, or by the testimony of two 
> just witnesses, it behoveth her to remain single; then, 
> upon completion of the fixed number of months, she is 
> free to adopt the course of her choosing.  Such is the 
> bidding of Him Who is mighty and powerful in His 
> command. 
>                                                                    68 
>      Should resentment or antipathy arise between 
> husband and wife, he is not to divorce her but to bide 
> in patience throughout the course of one whole year, 
> that perchance the fragrance of affection may be 
> renewed between them.  If, upon the completion of this 
> period, their love hath not returned, it is permissible 
> for divorce to take place.  God's wisdom, verily, hath <p44>
> encompassed all things.  The Lord hath prohibited, in a 
> Tablet inscribed by the Pen of His command, the 
> practice to which ye formerly had recourse when thrice 
> ye had divorced a woman.  This He hath done as a 
> favour on His part, that ye may be accounted among 
> the thankful.  He who hath divorced his wife may 
> choose, upon the passing of each month, to remarry her 
> when there is mutual affection and consent, so long as 
> she hath not taken another husband.  Should she have 
> wed again, then, by this other union, the separation is 
> confirmed and the matter is concluded unless, clearly, 
> her circumstances change.  Thus hath the decree been 
> inscribed with majesty in this glorious Tablet by Him 
> Who is the Dawning-place of Beauty. 
>                                                                    69 
>      If the wife accompany her husband on a journey, 
> and differences arise between them on the way, he is 
> required to provide her with her expenses for one whole 
> year, and either to return her whence she came or to 
> entrust her, together with the necessaries for her 
> journey, to a dependable person who is to escort her 
> home.  Thy Lord, verily, ordaineth as He pleaseth, by 
> virtue of a sovereignty that overshadoweth the peoples 
> of the earth. 
>                                                                    70 
>      Should a woman be divorced in consequence of a 
> proven act of infidelity, she shall receive no maintenance 
> during her period of waiting.  Thus hath the day-star 
> of Our commandment shone forth resplendent 
> from the firmament of justice.  Truly, the Lord loveth 
> union and harmony and abhorreth separation and 
> divorce.  Live ye one with another, O people, in 
> radiance and joy.  By My life!  All that are on earth shall <p45>
> pass away, while good deeds alone shall endure; to the 
> truth of My words God doth Himself bear witness.  
> Compose your differences, O My servants; then heed ye 
> the admonition of Our Pen of Glory and follow not the 
> arrogant and wayward. 
>                                                                    71 
>      Take heed lest the world beguile you as it beguiled 
> the people who went before you!  Observe ye the 
> statutes and precepts of your Lord, and walk ye in this 
> Way which hath been laid out before you in 
> righteousness and truth.  They who eschew iniquity and 
> error, who adhere to virtue, are, in the sight of the one 
> true God, among the choicest of His creatures; their 
> names are extolled by the Concourse of the realms 
> above, and by those who dwell in this Tabernacle 
> which hath been raised in the name of God. 
>                                                                    72 
>      It is forbidden you to trade in slaves, be they men 
> or women.  It is not for him who is himself a servant to 
> buy another of God's servants, and this hath been 
> prohibited in His Holy Tablet.  Thus, by His mercy, 
> hath the commandment been recorded by the Pen of 
> justice.  Let no man exalt himself above another; all are 
> but bondslaves before the Lord, and all exemplify the 
> truth that there is none other God but Him.  He, 
> verily, is the All-Wise, Whose wisdom encompasseth 
> all things. 
>                                                                    73 
>      Adorn yourselves with the raiment of goodly 
> deeds.  He whose deeds attain unto God's good pleasure 
> is assuredly of the people of Baha and is remembered 
> before His throne.  Assist ye the Lord of all creation 
> with works of righteousness, and also through wisdom 
> and utterance.  Thus, indeed, have ye been commanded <p46>
> in most of the Tablets by Him Who is the All-Merciful.  
> He, truly, is cognizant of what I say.  Let 
> none contend with another, and let no soul slay 
> another; this, verily, is that which was forbidden you in 
> a Book that hath lain concealed within the Tabernacle 
> of glory.  What!  Would ye kill him whom God hath 
> quickened, whom He hath endowed with spirit 
> through a breath from Him?  Grievous then would be 
> your trespass before His throne!  Fear God, and lift not 
> the hand of injustice and oppression to destroy what He 
> hath Himself raised up; nay, walk ye in the way of 
> God, the True One.  No sooner did the hosts of true 
> knowledge appear, bearing the standards of Divine 
> utterance, than the tribes of the religions were put to 
> flight, save only those who willed to drink from the 
> stream of everlasting life in a Paradise created by the 
> breath of the All-Glorious. 
>                                                                    74 
>      God hath decreed, in token of His mercy unto His 
> creatures, that semen is not unclean.  Yield thanks unto 
> Him with joy and radiance, and follow not such as are 
> remote from the Dawning-place of His nearness.  Arise 
> ye, under all conditions, to render service to the Cause, 
> for God will assuredly assist you through the power of 
> His sovereignty which overshadoweth the worlds.  
> Cleave ye unto the cord of refinement with such 
> tenacity as to allow no trace of dirt to be seen upon your 
> garments.  Such is the injunction of One Who is 
> sanctified above all refinement.  Whoso falleth short of 
> this standard with good reason shall incur no blame.  
> God, verily, is the Forgiving, the Merciful.  Wash ye 
> every soiled thing with water that hath undergone no <p47>
> alteration in any one of the three respects; take heed not 
> to use water that hath been altered through exposure to 
> the air or to some other agent.  Be ye the very essence of 
> cleanliness amongst mankind.  This, truly, is what your 
> Lord, the Incomparable, the All-Wise, desireth for 
> you. 
>                                                                    75 
>      God hath, likewise, as a bounty from His 
> presence, abolished the concept of "uncleanness", 
> whereby divers things and peoples have been held to be 
> impure.  He, of a certainty, is the Ever-Forgiving, the 
> Most Generous.  Verily, all created things were 
> immersed in the sea of purification when, on that first 
> day of Ridvan, We shed upon the whole of creation the 
> splendours of Our most excellent Names and Our most 
> exalted Attributes.  This, verily, is a token of My loving 
> providence, which hath encompassed all the worlds.  
> Consort ye then with the followers of all religions, and 
> proclaim ye the Cause of your Lord, the Most 
> Compassionate; this is the very crown of deeds, if ye be 
> of them who understand. 
>                                                                    76 
>      God hath enjoined upon you to observe the utmost 
> cleanliness, to the extent of washing what is soiled 
> with dust, let alone with hardened dirt and similar 
> defilement.  Fear Him, and be of those who are pure.  
> Should the garb of anyone be visibly sullied, his prayers 
> shall not ascend to God, and the celestial Concourse 
> will turn away from him.  Make use of rose-water, and 
> of pure perfume; this, indeed, is that which God hath 
> loved from the beginning that hath no beginning, in 
> order that there may be diffused from you what your 
> Lord, the Incomparable, the All-Wise, desireth. <p48>
>  
>                                                                    77 
>      God hath relieved you of the ordinance laid down 
> in the Bayan concerning the destruction of books.  We 
> have permitted you to read such sciences as are 
> profitable unto you, not such as end in idle disputation; 
> better is this for you, if ye be of them that comprehend. 
>                                                                    78 
>      O kings of the earth!  He Who is the sovereign 
> Lord of all is come.  The Kingdom is God's, the 
> omnipotent Protector, the Self-Subsisting.  Worship 
> none but God, and, with radiant hearts, lift up your 
> faces unto your Lord, the Lord of all names.  This is a 
> Revelation to which whatever ye possess can never be 
> compared, could ye but know it. 
>                                                                    79 
>      We see you rejoicing in that which ye have 
> amassed for others and shutting out yourselves from the 
> worlds which naught except My guarded Tablet can 
> reckon.  The treasures ye have laid up have drawn you 
> far away from your ultimate objective.  This ill 
> beseemeth you, could ye but understand it.  Wash from 
> your hearts all earthly defilements, and hasten to enter 
> the Kingdom of your Lord, the Creator of earth and 
> heaven, Who caused the world to tremble and all its 
> peoples to wail, except them that have renounced all 
> things and clung to that which the Hidden Tablet hath 
> ordained. 
>                                                                    80 
>      This is the Day in which He Who held converse 
> with God hath attained the light of the Ancient of 
> Days, and quaffed the pure waters of reunion from this 
> Cup that hath caused the seas to swell.  Say:  By the one 
> true God!  Sinai is circling round the Dayspring of 
> Revelation, while from the heights of the Kingdom the 
> Voice of the Spirit of God is heard proclaiming:  "Bestir <p49>
> yourselves, ye proud ones of the earth, and hasten ye 
> unto Him."  Carmel hath, in this Day, hastened in 
> longing adoration to attain His court, whilst from the 
> heart of Zion there cometh the cry:  "The promise is 
> fulfilled.  That which had been announced in the holy 
> Writ of God, the Most Exalted, the Almighty, the 
> Best-Beloved, is made manifest." 
>                                                                    81 
>      O kings of the earth!  The Most Great Law hath 
> been revealed in this Spot, this scene of transcendent 
> splendour.  Every hidden thing hath been brought to 
> light by virtue of the Will of the Supreme Ordainer, 
> He Who hath ushered in the Last Hour, through 
> Whom the Moon hath been cleft, and every irrevocable 
> decree expounded. 
>                                                                    82 
>      Ye are but vassals, O kings of the earth!  He Who 
> is the King of Kings hath appeared, arrayed in His 
> most wondrous glory, and is summoning you unto 
> Himself, the Help in Peril, the Self-Subsisting.  Take 
> heed lest pride deter you from recognizing the Source of 
> Revelation, lest the things of this world shut you out as 
> by a veil from Him Who is the Creator of heaven.  
> Arise, and serve Him Who is the Desire of all nations, 
> Who hath created you through a word from Him, and 
> ordained you to be, for all time, the emblems of His 
> sovereignty. 
>                                                                    83 
>      By the righteousness of God!  It is not Our wish to 
> lay hands on your kingdoms.  Our mission is to seize 
> and possess the hearts of men.  Upon them the eyes of 
> Baha are fastened.  To this testifieth the Kingdom of 
> Names, could ye but comprehend it.  Whoso followeth 
> his Lord will renounce the world and all that is therein; <p50>
> how much greater, then, must be the detachment of 
> Him Who holdeth so august a station!  Forsake your 
> palaces, and haste ye to gain admittance into His 
> Kingdom.  This, indeed, will profit you both in this 
> world and in the next.  To this testifieth the Lord of the 
> realm on high, did ye but know it. 
>                                                                    84 
>      How great the blessedness that awaiteth the king 
> who will arise to aid My Cause in My kingdom, who 
> will detach himself from all else but Me!  Such a king 
> is numbered with the companions of the Crimson 
> Ark--the Ark which God hath prepared for the people 
> of Baha.  All must glorify his name, must reverence his 
> station, and aid him to unlock the cities with the keys 
> of My Name, the omnipotent Protector of all that 
> inhabit the visible and invisible kingdoms.  Such a king 
> is the very eye of mankind, the luminous ornament on 
> the brow of creation, the fountainhead of blessings 
> unto the whole world.  Offer up, O people of Baha, 
> your substance, nay your very lives, for his assistance. 
>                                                                    85 
>      O Emperor of Austria!  He Who is the Dayspring 
> of God's Light dwelt in the prison of Akka at the time 
> when thou didst set forth to visit the Aqsa Mosque.  
> Thou passed Him by, and inquired not about Him by 
> Whom every house is exalted and every lofty gate 
> unlocked.  We, verily, made it a place whereunto the 
> world should turn, that they might remember Me, and 
> yet thou hast rejected Him Who is the Object of this 
> remembrance, when He appeared with the Kingdom of 
> God, thy Lord and the Lord of the worlds.  We have 
> been with thee at all times, and found thee clinging 
> unto the Branch and heedless of the Root.  Thy Lord, <p51>
> verily, is a witness unto what I say.  We grieved to see 
> thee circle round Our Name, whilst unaware of Us, 
> though We were before thy face.  Open thine eyes, that 
> thou mayest behold this glorious Vision, and recognize 
> Him Whom thou invokest in the daytime and in the 
> night season, and gaze on the Light that shineth above 
> this luminous Horizon. 
>                                                                    86 
>      Say:  O King of Berlin!  Give ear unto the Voice 
> calling from this manifest Temple:  "Verily, there is 
> none other God but Me, the Everlasting, the Peerless, 
> the Ancient of Days."  Take heed lest pride debar thee 
> from recognizing the Dayspring of Divine Revelation, 
> lest earthly desires shut thee out, as by a veil, from the 
> Lord of the Throne above and of the earth below.  Thus 
> counselleth thee the Pen of the Most High.  He, verily, 
> is the Most Gracious, the All-Bountiful.  Do thou 
> remember the one+F1 whose power transcended thy 
> power, and whose station excelled thy station.  Where 
> is he?  Whither are gone the things he possessed?  Take 
> warning, and be not of them that are fast asleep.  He it 
> was who cast the Tablet of God behind him when We 
> made known unto him what the hosts of tyranny had 
> caused Us to suffer.  Wherefore, disgrace assailed him 
> from all sides, and he went down to dust in great loss.  
> Think deeply, O King, concerning him, and concerning 
> them who, like unto thee, have conquered cities 
> and ruled over men.  The All-Merciful brought them 
> down from their palaces to their graves.  Be warned, be 
> of them who reflect. 
>  
> +F1 Napoleon III <p52>
>  
>                                                                    87 
>      We have asked nothing from you.  For the sake of 
> God We, verily, exhort you, and will be patient as We 
> have been patient in that which hath befallen Us at 
> your hands, O concourse of kings! 
>                                                                    88 
>      Hearken ye, O Rulers of America and the 
> Presidents of the Republics therein, unto that which 
> the Dove is warbling on the Branch of Eternity:  "There 
> is none other God but Me, the Ever-Abiding, the 
> Forgiving, the All-Bountiful."  Adorn ye the temple of 
> dominion with the ornament of justice and of the fear 
> of God, and its head with the crown of the 
> remembrance of your Lord, the Creator of the heavens.  
> Thus counselleth you He Who is the Dayspring of 
> Names, as bidden by Him Who is the All-Knowing, 
> the All-Wise.  The Promised One hath appeared in this 
> glorified Station, whereat all beings, both seen and 
> unseen, have rejoiced.  Take ye advantage of the Day of 
> God.  Verily, to meet Him is better for you than all that 
> whereon the sun shineth, could ye but know it.  O 
> concourse of rulers!  Give ear unto that which hath been 
> raised from the Dayspring of Grandeur:  "Verily, there 
> is none other God but Me, the Lord of Utterance, the 
> All-Knowing."  Bind ye the broken with the hands of 
> justice, and crush the oppressor who flourisheth with 
> the rod of the commandments of your Lord, the 
> Ordainer, the All-Wise. 
>                                                                    89 
>      O people of Constantinople!  Lo, from your midst 
> We hear the baleful hooting of the owl.  Hath the 
> drunkenness of passion laid hold upon you, or is it that 
> ye are sunk in heedlessness?  O Spot that art situate on 
> the shores of the two seas!  The throne of tyranny hath, <p53>
> verily, been established upon thee, and the flame of 
> hatred hath been kindled within thy bosom, in such 
> wise that the Concourse on high and they who circle 
> around the Exalted Throne have wailed and lamented.  
> We behold in thee the foolish ruling over the wise, and 
> darkness vaunting itself against the light.  Thou art 
> indeed filled with manifest pride.  Hath thine outward 
> splendour made thee vainglorious?  By Him Who is the 
> Lord of mankind!  It shall soon perish, and thy 
> daughters and thy widows and all the kindreds that 
> dwell within thee shall lament.  Thus informeth thee 
> the All-Knowing, the All-Wise. 
>                                                                    90 
>      O banks of the Rhine!  We have seen you covered 
> with gore, inasmuch as the swords of retribution were 
> drawn against you; and you shall have another turn.  
> And We hear the lamentations of Berlin, though she be 
> today in conspicuous glory. 
>                                                                    91 
>      Let nothing grieve thee, O Land of Ta,+F1 for God 
> hath chosen thee to be the source of the joy of all 
> mankind.  He shall, if it be His Will, bless thy throne 
> with one who will rule with justice, who will gather 
> together the flock of God which the wolves have 
> scattered.  Such a ruler will, with joy and gladness, turn 
> his face towards, and extend his favours unto, the 
> people of Baha.  He indeed is accounted in the sight of 
> God as a jewel among men.  Upon him rest forever the 
> glory of God and the glory of all that dwell in the 
> kingdom of His revelation. 
>                                                                    92 
>      Rejoice with great joy, for God hath made thee 
>  
> +F1 Tihran <p54>
> "the Dayspring of His light", inasmuch as within thee 
> was born the Manifestation of His Glory.  Be thou glad 
> for this name that hath been conferred upon thee--a 
> name through which the Day-Star of grace hath shed its 
> splendour, through which both earth and heaven have 
> been illumined. 
>                                                                    93 
>      Erelong will the state of affairs within thee be 
> changed, and the reins of power fall into the hands of 
> the people.  Verily, thy Lord is the All-Knowing.  His 
> authority embraceth all things.  Rest thou assured in 
> the gracious favour of thy Lord.  The eye of His loving-kindness 
> shall everlastingly be directed towards thee.  
> The day is approaching when thy agitation will have 
> been transmuted into peace and quiet calm.  Thus hath 
> it been decreed in the wondrous Book. 
>                                                                    94 
>      O Land of Kha!+F1  We hear from thee the voice of 
> heroes, raised in glorification of thy Lord, the All-Possessing, 
> the Most Exalted.  Blessed the day on which 
> the banners of the divine Names shall be upraised in 
> the kingdom of creation in My Name, the All-Glorious.  
> On that day the faithful shall rejoice in the 
> victory of God, and the disbelievers shall lament. 
>                                                                    95 
>      None must contend with those who wield 
> authority over the people; leave unto them that which 
> is theirs, and direct your attention to men's hearts. 
>                                                                    96 
>      O Most Mighty Ocean!  Sprinkle upon the nations 
> that with which Thou hast been charged by Him Who 
> is the Sovereign of Eternity, and adorn the temples of 
> all the dwellers of the earth with the vesture of His laws 
>  
> +F1 Khurasan <p55>
> through which all hearts will rejoice and all eyes be 
> brightened. 
>                                                                    97 
>      Should anyone acquire one hundred mithqals of 
> gold, nineteen mithqals thereof are God's and to be 
> rendered unto Him, the Fashioner of earth and heaven.  
> Take heed, O people, lest ye deprive yourselves of so 
> great a bounty.  This We have commanded you, though 
> We are well able to dispense with you and with all who 
> are in the heavens and on earth; in it there are benefits 
> and wisdoms beyond the ken of anyone but God, the 
> Omniscient, the All-Informed.  Say:  By this means He 
> hath desired to purify what ye possess and to enable you 
> to draw nigh unto such stations as none can comprehend 
> save those whom God hath willed.  He, in truth, 
> is the Beneficent, the Gracious, the Bountiful.  O 
> people!  Deal not faithlessly with the Right of God, 
> nor, without His leave, make free with its disposal.  
> Thus hath His commandment been established in the 
> holy Tablets, and in this exalted Book.  He who dealeth 
> faithlessly with God shall in justice meet with 
> faithlessness himself; he, however, who acteth in 
> accordance with God's bidding shall receive a blessing 
> from the heaven of the bounty of his Lord, the 
> Gracious, the Bestower, the Generous, the Ancient of 
> Days.  He, verily, hath willed for you that which is yet 
> beyond your knowledge, but which shall be known to 
> you when, after this fleeting life, your souls soar 
> heavenwards and the trappings of your earthly joys are 
> folded up.  Thus admonisheth you He in Whose 
> possession is the Guarded Tablet. 
>                                                                    98 
>      Various petitions have come before Our throne <p56>
> from the believers, concerning laws from God, the Lord 
> of the seen and the unseen, the Lord of all worlds.  We 
> have, in consequence, revealed this Holy Tablet and 
> arrayed it with the mantle of His Law that haply the 
> people may keep the commandments of their Lord.  
> Similar requests had been made of Us over several 
> previous years but We had, in Our wisdom, withheld 
> Our Pen until, in recent days, letters arrived from a 
> number of the friends, and We have therefore 
> responded, through the power of truth, with that 
> which shall quicken the hearts of men. 
>                                                                    99 
>      Say:  O leaders of religion!  Weigh not the Book of 
> God with such standards and sciences as are current 
> amongst you, for the Book itself is the unerring 
> Balance established amongst men.  In this most perfect 
> Balance whatsoever the peoples and kindreds of the 
> earth possess must be weighed, while the measure of its 
> weight should be tested according to its own standard, 
> did ye but know it. 
>                                                                   100 
>      The eye of My loving-kindness weepeth sore over 
> you, inasmuch as ye have failed to recognize the One 
> upon Whom ye have been calling in the daytime and in 
> the night season, at even and at morn.  Advance, O 
> people, with snow-white faces and radiant hearts, unto 
> the blest and crimson Spot, wherein the Sadratu'l-Muntaha 
> is calling:  "Verily, there is none other God 
> beside Me, the Omnipotent Protector, the Self-Subsisting!" 
>                                                                   101 
>      O ye leaders of religion!  Who is the man amongst 
> you that can rival Me in vision or insight?  Where is he 
> to be found that dareth to claim to be My equal in <p57>
> utterance or wisdom?  No, by My Lord, the All-Merciful!  
> All on the earth shall pass away; and this is 
> the face of your Lord, the Almighty, the Well-Beloved. 
>                                                                   102 
>      We have decreed, O people, that the highest and 
> last end of all learning be the recognition of Him Who 
> is the Object of all knowledge; and yet, behold how ye 
> have allowed your learning to shut you out, as by a veil, 
> from Him Who is the Dayspring of this Light, through 
> Whom every hidden thing hath been revealed.  Could 
> ye but discover the source whence the splendour of this 
> utterance is diffused, ye would cast away the peoples of 
> the world and all that they possess, and would draw 
> nigh unto this most blessed Seat of glory. 
>                                                                   103 
>      Say:  This, verily, is the heaven in which the 
> Mother Book is treasured, could ye but comprehend it.  
> He it is Who hath caused the Rock to shout, and the 
> Burning Bush to lift up its voice, upon the Mount 
> rising above the Holy Land, and proclaim:  "The 
> Kingdom is God's, the sovereign Lord of all, the All-Powerful, 
> the Loving!" 
>                                                                   104 
>      We have not entered any school, nor read any of 
> your dissertations.  Incline your ears to the words of this 
> unlettered One, wherewith He summoneth you unto 
> God, the Ever-Abiding.  Better is this for you than all 
> the treasures of the earth, could ye but comprehend it. 
>                                                                   105 
>      Whoso interpreteth what hath been sent down 
> from the heaven of Revelation, and altereth its evident 
> meaning, he, verily, is of them that have perverted the 
> Sublime Word of God, and is of the lost ones in the 
> Lucid Book. 
>                                                                   106 
>      It hath been enjoined upon you to pare your nails, <p58>
> to bathe yourselves each week in water that covereth 
> your bodies, and to clean yourselves with whatsoever ye 
> have formerly employed.  Take heed lest through 
> negligence ye fail to observe that which hath been 
> prescribed unto you by Him Who is the Incomparable, 
> the Gracious.  Immerse yourselves in clean water; it is 
> not permissible to bathe yourselves in water that hath 
> already been used.  See that ye approach not the public 
> pools of Persian baths; whoso maketh his way toward 
> such baths will smell their fetid odour ere he entereth 
> therein.  Shun them, O people, and be not of those who 
> ignominiously accept such vileness.  In truth, they are 
> as sinks of foulness and contamination, if ye be of them 
> that apprehend.  Avoid ye likewise the malodorous 
> pools in the courtyards of Persian homes, and be ye of 
> the pure and sanctified.  Truly, We desire to behold you 
> as manifestations of paradise on earth, that there may 
> be diffused from you such fragrance as shall rejoice the 
> hearts of the favoured of God.  If the bather, instead of 
> entering the water, wash himself by pouring it upon 
> his body, it shall be better for him and shall absolve 
> him of the need for bodily immersion.  The Lord, 
> verily, hath willed, as a bounty from His presence, to 
> make life easier for you that ye may be of those who are 
> truly thankful. 
>                                                                   107 
>      It is forbidden you to wed your fathers' wives.  We 
> shrink, for very shame, from treating of the subject of 
> boys.  Fear ye the Merciful, O peoples of the world!  
> Commit not that which is forbidden you in Our Holy 
> Tablet, and be not of those who rove distractedly in the 
> wilderness of their desires. <p59>
>  
>                                                                   108 
>      To none is it permitted to mutter sacred verses 
> before the public gaze as he walketh in the street or 
> marketplace; nay rather, if he wish to magnify the 
> Lord, it behoveth him to do so in such places as have 
> been erected for this purpose, or in his own home.  This 
> is more in keeping with sincerity and godliness.  Thus 
> hath the sun of Our commandment shone forth above 
> the horizon of Our utterance.  Blessed, then, be those 
> who do Our bidding. 
>                                                                   109 
>      Unto everyone hath been enjoined the writing of a 
> will.  The testator should head this document with the 
> adornment of the Most Great Name, bear witness 
> therein unto the oneness of God in the Dayspring of 
> His Revelation, and make mention, as he may wish, of 
> that which is praiseworthy, so that it may be a 
> testimony for him in the kingdoms of Revelation and 
> Creation and a treasure with his Lord, the Supreme 
> Protector, the Faithful. 
>                                                                   110 
>      All Feasts have attained their consummation in 
> the two Most Great Festivals, and in the two other 
> Festivals that fall on the twin days--the first of the 
> Most Great Festivals being those days whereon the All-Merciful 
> shed upon the whole of creation the effulgent 
> glory of His most excellent Names and His most 
> exalted Attributes, and the second being that day on 
> which We raised up the One Who announced unto 
> mankind the glad tidings of this Name, through which 
> the dead have been resurrected and all who are in the 
> heavens and on earth have been gathered together.  
> Thus hath it been decreed by Him Who is the 
> Ordainer, the Omniscient. <p60>
>  
>                                                                   111 
>      Happy the one who entereth upon the first day of 
> the month of Baha, the day which God hath 
> consecrated to this Great Name.  And blessed be he who 
> evidenceth on this day the bounties that God hath 
> bestowed upon him; he, verily, is of those who show 
> forth thanks to God through actions betokening the 
> Lord's munificence which hath encompassed all the 
> worlds.  Say:  This day, verily, is the crown of all the 
> months and the source thereof, the day on which the 
> breath of life is wafted over all created things.  Great is 
> the blessedness of him who greeteth it with radiance 
> and joy.  We testify that he is, in truth, among those 
> who are blissful. 
>                                                                   112 
>      Say:  The Most Great Festival is, indeed, the King 
> of Festivals.  Call ye to mind, O people, the bounty 
> which God hath conferred upon you.  Ye were sunk in 
> slumber, and lo! He aroused you by the reviving 
> breezes of His Revelation, and made known unto you 
> His manifest and undeviating Path. 
>                                                                   113 
>      Resort ye, in times of sickness, to competent 
> physicians; We have not set aside the use of material 
> means, rather have We confirmed it through this Pen, 
> which God hath made to be the Dawning-place of His 
> shining and glorious Cause. 
>                                                                   114 
>      God had formerly laid upon each one of the 
> believers the duty of offering before Our throne 
> priceless gifts from among his possessions.  Now, in 
> token of Our gracious favour, We have absolved them 
> of this obligation.  He, of a truth, is the Most 
> Generous, the All-Bountiful. <p61>
>  
>                                                                   115 
>      Blessed is he who, at the hour of dawn, centring 
> his thoughts on God, occupied with His remembrance, 
> and supplicating His forgiveness, directeth his steps to 
> the Mashriqu'l-Adhkar and, entering therein, seateth 
> himself in silence to listen to the verses of God, the 
> Sovereign, the Mighty, the All-Praised.  Say:  The 
> Mashriqu'l-Adhkar is each and every building which 
> hath been erected in cities and villages for the 
> celebration of My praise.  Such is the name by which it 
> hath been designated before the throne of glory, were 
> ye of those who understand. 
>                                                                   116 
>      They who recite the verses of the All-Merciful in 
> the most melodious of tones will perceive in them that 
> with which the sovereignty of earth and heaven can 
> never be compared.  From them they will inhale the 
> divine fragrance of My worlds--worlds which today 
> none can discern save those who have been endowed 
> with vision through this sublime, this beauteous 
> Revelation.  Say:  These verses draw hearts that are pure 
> unto those spiritual worlds that can neither be 
> expressed in words nor intimated by allusion.  Blessed 
> be those who hearken. 
>                                                                   117 
>      Assist ye, O My people, My chosen servants who 
> have arisen to make mention of Me among My creatures 
> and to exalt My Word throughout My realm.  These, 
> truly, are the stars of the heaven of My loving 
> providence and the lamps of My guidance unto all 
> mankind.  But he whose words conflict with that which 
> hath been sent down in My Holy Tablets is not of Me.  
> Beware lest ye follow any impious pretender.  These 
> Tablets are embellished with the seal of Him Who <p62>
> causeth the dawn to appear, Who lifteth up His voice 
> between the heavens and the earth.  Lay hold on this 
> Sure Handle and on the Cord of My mighty and 
> unassailable Cause. 
>                                                                   118 
>      The Lord hath granted leave to whosoever desireth 
> it that he be instructed in the divers tongues of the 
> world that he may deliver the Message of the Cause of 
> God throughout the East and throughout the West, 
> that he make mention of Him amidst the kindreds and 
> peoples of the world in such wise that hearts may revive 
> and the mouldering bone be quickened. 
>                                                                   119 
>      It is inadmissible that man, who hath been 
> endowed with reason, should consume that which 
> stealeth it away.  Nay, rather it behoveth him to 
> comport himself in a manner worthy of the human 
> station, and not in accordance with the misdeeds of 
> every heedless and wavering soul. 
>                                                                   120 
>      Adorn your heads with the garlands of trustworthiness 
> and fidelity, your hearts with the attire of 
> the fear of God, your tongues with absolute truthfulness, 
> your bodies with the vesture of courtesy.  These 
> are in truth seemly adornings unto the temple of man, 
> if ye be of them that reflect.  Cling, O ye people of 
> Baha, to the cord of servitude unto God, the True One, 
> for thereby your stations shall be made manifest, your 
> names written and preserved, your ranks raised and 
> your memory exalted in the Preserved Tablet.  Beware 
> lest the dwellers on earth hinder you from this glorious 
> and exalted station.  Thus have We exhorted you in 
> most of Our Epistles and now in this, Our Holy 
> Tablet, above which hath beamed the Day-Star of the <p63>
> Laws of the Lord, your God, the Powerful, the All-Wise. 
>                                                                   121 
>      When the ocean of My presence hath ebbed and 
> the Book of My Revelation is ended, turn your faces 
> toward Him Whom God hath purposed, Who hath 
> branched from this Ancient Root. 
>                                                                   122 
>      Consider the pettiness of men's minds.  They ask 
> for that which injureth them, and cast away the thing 
> that profiteth them.  They are, indeed, of those that are 
> far astray.  We find some men desiring liberty, and 
> priding themselves therein.  Such men are in the depths 
> of ignorance. 
>                                                                   123 
>      Liberty must, in the end, lead to sedition, whose 
> flames none can quench.  Thus warneth you He Who is 
> the Reckoner, the All-Knowing.  Know ye that the 
> embodiment of liberty and its symbol is the animal.  
> That which beseemeth man is submission unto such 
> restraints as will protect him from his own ignorance, 
> and guard him against the harm of the mischief-maker.  
> Liberty causeth man to overstep the bounds of 
> propriety, and to infringe on the dignity of his station.  
> It debaseth him to the level of extreme depravity and 
> wickedness. 
>                                                                   124 
>      Regard men as a flock of sheep that need a 
> shepherd for their protection.  This, verily, is the truth, 
> the certain truth.  We approve of liberty in certain 
> circumstances, and refuse to sanction it in others.  We, 
> verily, are the All-Knowing. 
>                                                                   125 
>      Say:  True liberty consisteth in man's submission 
> unto My commandments, little as ye know it.  Were 
> men to observe that which We have sent down unto <p64>
> them from the Heaven of Revelation, they would, of a 
> certainty, attain unto perfect liberty.  Happy is the man 
> that hath apprehended the Purpose of God in whatever 
> He hath revealed from the Heaven of His Will that 
> pervadeth all created things.  Say:  The liberty that 
> profiteth you is to be found nowhere except in complete 
> servitude unto God, the Eternal Truth.  Whoso hath 
> tasted of its sweetness will refuse to barter it for all the 
> dominion of earth and heaven. 
>                                                                   126 
>      In the Bayan it had been forbidden you to ask Us 
> questions.  The Lord hath now relieved you of this 
> prohibition, that ye may be free to ask what you need 
> to ask, but not such idle questions as those on which 
> the men of former times were wont to dwell.  Fear God, 
> and be ye of the righteous!  Ask ye that which shall be of 
> profit to you in the Cause of God and His dominion, for 
> the portals of His tender compassion have been opened 
> before all who dwell in heaven and on earth. 
>                                                                   127 
>      The number of months in a year, appointed in the 
> Book of God, is nineteen.  Of these the first hath been 
> adorned with this Name which overshadoweth the 
> whole of creation. 
>                                                                   128 
>      The Lord hath decreed that the dead should be 
> interred in coffins made of crystal, of hard, resistant 
> stone, or of wood that is both fine and durable, and that 
> graven rings should be placed upon their fingers.  He, 
> verily, is the Supreme Ordainer, the One apprised of 
> all. 
>                                                                   129 
>      The inscription on these rings should read, for 
> men:  "Unto God belongeth all that is in the heavens 
> and on the earth and whatsoever is between them, and <p65>
> He, in truth, hath knowledge of all things"; and for 
> women:  "Unto God belongeth the dominion of the 
> heavens and the earth and whatsoever is between them, 
> and He, in truth, is potent over all things".  These are 
> the verses that were revealed aforetime, but lo, the 
> Point of the Bayan now calleth out, exclaiming, "O 
> Best-Beloved of the worlds!  Reveal Thou in their stead 
> such words as will waft the fragrance of Thy gracious 
> favours over all mankind.  We have announced unto 
> everyone that one single word from Thee excelleth all 
> that hath been sent down in the Bayan.  Thou, indeed, 
> hast power to do what pleaseth Thee.  Deprive not Thy 
> servants of the overflowing bounties of the ocean of Thy 
> mercy!  Thou, in truth, art He Whose grace is infinite."  
> Behold, We have hearkened to His call, and now fulfil 
> His wish.  He, verily, is the Best-Beloved, the 
> Answerer of prayers.  If the following verse, which hath 
> at this moment been sent down by God, be engraved 
> upon the burial-rings of both men and women, it shall 
> be better for them; We, of a certainty, are the Supreme 
> Ordainer:  "I came forth from God, and return unto 
> Him, detached from all save Him, holding fast to His 
> Name, the Merciful, the Compassionate."  Thus doth 
> the Lord single out whomsoever He desireth for a 
> bounty from His presence.  He is, in very truth, the 
> God of might and power. 
>                                                                   130 
>      The Lord hath decreed, moreover, that the 
> deceased should be enfolded in five sheets of silk or 
> cotton.  For those whose means are limited a single 
> sheet of either fabric will suffice.  Thus hath it been 
> ordained by Him Who is the All-Knowing, the All-Informed. <p66>
> It is forbidden you to transport the body of 
> the deceased a greater distance than one hour's journey 
> from the city; rather should it be interred, with 
> radiance and serenity, in a nearby place. 
>                                                                   131 
>      God hath removed the restrictions on travel that 
> had been imposed in the Bayan.  He, verily, is the 
> Unconstrained; He doeth as He pleaseth and ordaineth 
> whatsoever He willeth. 
>                                                                   132 
>      O peoples of the world!  Give ear unto the call of 
> Him Who is the Lord of Names, Who proclaimeth 
> unto you from His habitation in the Most Great Prison:  
> "Verily, no God is there but Me, the Powerful, the 
> Mighty, the All-Subduing, the Most Exalted, the 
> Omniscient, the All-Wise."  In truth, there is no God 
> but Him, the Omnipotent Ruler of the worlds.  Were it 
> His Will, He would, through but a single word 
> proceeding from His presence, lay hold on all 
> mankind.  Beware lest ye hesitate in your acceptance of 
> this Cause--a Cause before which the Concourse on 
> high and the dwellers of the Cities of Names have 
> bowed down.  Fear God, and be not of those who are 
> shut out as by a veil.  Burn ye away the veils with the 
> fire of My love, and dispel ye the mists of vain 
> imaginings by the power of this Name through which 
> We have subdued the entire creation. 
>                                                                   133 
>      Raise up and exalt the two Houses in the Twin 
> Hallowed Spots, and the other sites wherein the throne 
> of your Lord, the All-Merciful, hath been established.  
> Thus commandeth you the Lord of every understanding 
> heart. 
>                                                                   134 
>      Be watchful lest the concerns and preoccupations <p67>
> of this world prevent you from observing that which 
> hath been enjoined upon you by Him Who is the 
> Mighty, the Faithful.  Be ye the embodiments of such 
> steadfastness amidst mankind that ye will not be kept 
> back from God by the doubts of those who disbelieved 
> in Him when He manifested Himself, invested with a 
> mighty sovereignty.  Take heed lest ye be prevented by 
> aught that hath been recorded in the Book from 
> hearkening unto this, the Living Book, Who proclaimeth 
> the truth:  "Verily, there is no God but Me, 
> the Most Excellent, the All-Praised."  Look ye with the 
> eye of equity upon Him Who hath descended from the 
> heaven of Divine will and power, and be not of those 
> who act unjustly. 
>                                                                   135 
>      Call then to mind these words which have 
> streamed forth, in tribute to this Revelation, from the 
> Pen of Him Who was My Herald, and consider what 
> the hands of the oppressors have wrought throughout 
> My days.  Truly they are numbered with the lost.  He 
> said:  "Should ye attain the presence of Him Whom We 
> shall make manifest, beseech ye God, in His bounty, to 
> grant that He might deign to seat Himself upon your 
> couches, for that act in itself would confer upon you 
> matchless and surpassing honour.  Should He drink a 
> cup of water in your homes, this would be of greater 
> consequence for you than your proffering unto every 
> soul, nay unto every created thing, the water of its very 
> life.  Know this, O ye My servants!" 
>                                                                   136 
>      Such are the words with which My Forerunner 
> hath extolled My Being, could ye but understand.  
> Whoso reflecteth upon these verses, and realizeth what <p68>
> hidden pearls have been enshrined within them, will, 
> by the righteousness of God, perceive the fragrance of 
> the All-Merciful wafting from the direction of this 
> Prison and will, with his whole heart, hasten unto Him 
> with such ardent longing that the hosts of earth and 
> heaven would be powerless to deter him.  Say:  This is a 
> Revelation around which every proof and testimony 
> doth circle.  Thus hath it been sent down by your Lord, 
> the God of Mercy, if ye be of them that judge aright.  
> Say:  This is the very soul of all Scriptures which hath 
> been breathed into the Pen of the Most High, causing 
> all created beings to be dumbfounded, save only those 
> who have been enraptured by the gentle breezes of My 
> loving-kindness and the sweet savours of My bounties 
> which have pervaded the whole of creation. 
>                                                                   137 
>      O people of the Bayan!  Fear ye the Most Merciful 
> and consider what He hath revealed in another passage.  
> He said:  "The Qiblih is indeed He Whom God will 
> make manifest; whenever He moveth, it moveth, until 
> He shall come to rest."  Thus was it set down by the 
> Supreme Ordainer when He desired to make mention 
> of this Most Great Beauty.  Meditate on this, O people, 
> and be not of them that wander distraught in the 
> wilderness of error.  If ye reject Him at the bidding of 
> your idle fancies, where then is the Qiblih to which ye 
> will turn, O assemblage of the heedless?  Ponder ye this 
> verse, and judge equitably before God, that haply ye 
> may glean the pearls of mysteries from the ocean that 
> surgeth in My Name, the All-Glorious, the Most 
> High. 
>                                                                   138 
>      Let none, in this Day, hold fast to aught save that <p69>
> which hath been manifested in this Revelation.  Such is 
> the decree of God, aforetime and hereafter--a decree 
> wherewith the Scriptures of the Messengers of old have 
> been adorned.  Such is the admonition of the Lord, 
> aforetime and hereafter--an admonition wherewith the 
> preamble to the Book of Life hath been embellished, 
> did ye but perceive it.  Such is the commandment of the 
> Lord, aforetime and hereafter; beware lest ye choose 
> instead the part of ignominy and abasement.  Naught 
> shall avail you in this Day but God, nor is there any 
> refuge to flee to save Him, the Omniscient, the All-Wise.  
> Whoso hath known Me hath known the Goal of 
> all desire, and whoso hath turned unto Me hath turned 
> unto the Object of all adoration.  Thus hath it been set 
> forth in the Book, and thus hath it been decreed by 
> God, the Lord of all worlds.  To read but one of the 
> verses of My Revelation is better than to peruse the 
> Scriptures of both the former and latter generations.  
> This is the Utterance of the All-Merciful, would that ye 
> had ears to hear!  Say:  This is the essence of knowledge, 
> did ye but understand. 
>                                                                   139 
>      And now consider what hath been revealed in yet 
> another passage, that perchance ye may forsake your 
> own concepts and set your faces towards God, the Lord 
> of being.  He+F1 hath said:  "It is unlawful to enter into 
> marriage save with a believer in the Bayan.  Should only 
> one party to a marriage embrace this Cause, his or her 
> possessions will become unlawful to the other, until 
> such time as the latter hath converted.  This law, 
>  
> +F1 The Bab <p70>
> however, will only take effect after the exaltation of the 
> Cause of Him Whom We shall manifest in truth, or of 
> that which hath already been made manifest in justice.  
> Ere this, ye are at liberty to enter into wedlock as ye 
> wish, that haply by this means ye may exalt the Cause 
> of God."  Thus hath the Nightingale sung with sweet 
> melody upon the celestial bough, in praise of its Lord, 
> the All-Merciful.  Well is it with them that hearken. 
>                                                                   140 
>      O people of the Bayan, I adjure you by your Lord, 
> the God of mercy, to look with the eye of fairness upon 
> this utterance which hath been sent down through the 
> power of truth, and not to be of those who see the 
> testimony of God yet reject and deny it.  They, in 
> truth, are of those who will assuredly perish.  The Point 
> of the Bayan hath explicitly made mention in this verse 
> of the exaltation of My Cause before His own Cause; 
> unto this will testify every just and understanding 
> mind.  As ye can readily witness in this day, its 
> exaltation is such as none can deny save those whose 
> eyes are drunken in this mortal life and whom a 
> humiliating chastisement awaiteth in the life to come. 
>                                                                   141 
>      Say:  By the righteousness of God!  I, verily, am 
> His+F1 Best-Beloved; and at this moment He listeneth to 
> these verses descending from the Heaven of Revelation 
> and bewaileth the wrongs ye have committed in these 
> days.  Fear God, and join not with the aggressor.  Say:  O 
> people, should ye choose to disbelieve in Him,+F2 refrain 
>  
> +F1 The Bab's 
> +F2 Baha'u'llah <p71>
> at least from rising up against Him.  By God!  Sufficient 
> are the hosts of tyranny that are leagued against Him! 
>                                                                   142 
>      Verily, He+F1 revealed certain laws so that, in this 
> Dispensation, the Pen of the Most High might have no 
> need to move in aught but the glorification of His own 
> transcendent Station and His most effulgent Beauty.  
> Since, however, We have wished to evidence Our 
> bounty unto you, We have, through the power of 
> truth, set forth these laws with clarity and mitigated 
> what We desire you to observe.  He, verily, is the 
> Munificent, the Generous. 
>                                                                   143 
>      He+F2 hath previously made known unto you that 
> which would be uttered by this Dayspring of Divine 
> wisdom.  He said, and He speaketh the truth:  "He+F3 is 
> the One Who will under all conditions proclaim:  
> 'Verily, there is none other God besides Me, the 
> One, the Incomparable, the Omniscient, the All-Informed.'"  
> This is a station which God hath assigned 
> exclusively to this sublime, this unique and wondrous 
> Revelation.  This is a token of His bounteous favour, if 
> ye be of them who comprehend, and a sign of His 
> irresistible decree.  This is His Most Great Name, His 
> Most Exalted Word, and the Dayspring of His Most 
> Excellent Titles, if ye could understand.  Nay more, 
> through Him every Fountainhead, every Dawning-place 
> of Divine guidance is made manifest.  Reflect, O 
> people, on that which hath been sent down in truth; 
> ponder thereon, and be not of the transgressors. 
>  
> +F1 The Bab 
> +F2 The Bab 
> +F3 Baha'u'llah <p72>
>  
>                                                                   144 
>      Consort with all religions with amity and concord, 
> that they may inhale from you the sweet fragrance of 
> God.  Beware lest amidst men the flame of foolish 
> ignorance overpower you.  All things proceed from God 
> and unto Him they return.  He is the source of all 
> things and in Him all things are ended. 
>                                                                   145 
>      Take heed that ye enter no house in the absence 
> of its owner, except with his permission.  Comport 
> yourselves with propriety under all conditions, and be 
> not numbered with the wayward. 
>                                                                   146 
>      It hath been enjoined upon you to purify your 
> means of sustenance and other such things through 
> payment of Zakat.  Thus hath it been prescribed in this 
> exalted Tablet by Him Who is the Revealer of verses.  
> We shall, if it be God's will and purpose, set forth 
> erelong the measure of its assessment.  He, verily, 
> expoundeth whatsoever He desireth by virtue of His 
> own knowledge, and He, of a truth, is Omniscient and 
> All-Wise. 
>                                                                   147 
>      It is unlawful to beg, and it is forbidden to give to 
> him who beggeth.  All have been enjoined to earn a 
> living, and as for those who are incapable of doing so, it 
> is incumbent on the Deputies of God and on the 
> wealthy to make adequate provision for them.  Keep ye 
> the statutes and commandments of God; nay, guard 
> them as ye would your very eyes, and be not of those 
> who suffer grievous loss. 
>                                                                   148 
>      Ye have been forbidden in the Book of God to 
> engage in contention and conflict, to strike another, or 
> to commit similar acts whereby hearts and souls may be <p73>
> saddened.  A fine of nineteen mithqals of gold had 
> formerly been prescribed by Him Who is the Lord of all 
> mankind for anyone who was the cause of sadness to 
> another; in this Dispensation, however, He hath 
> absolved you thereof and exhorteth you to show forth 
> righteousness and piety.  Such is the commandment 
> which He hath enjoined upon you in this resplendent 
> Tablet.  Wish not for others what ye wish not for 
> yourselves; fear God, and be not of the prideful.  Ye are 
> all created out of water, and unto dust shall ye return.  
> Reflect upon the end that awaiteth you, and walk not 
> in the ways of the oppressor.  Give ear unto the verses of 
> God which He Who is the sacred Lote-Tree reciteth 
> unto you.  They are assuredly the infallible balance, 
> established by God, the Lord of this world and the 
> next.  Through them the soul of man is caused to wing 
> its flight towards the Dayspring of Revelation, and the 
> heart of every true believer is suffused with light.  Such 
> are the laws which God hath enjoined upon you, such 
> His commandments prescribed unto you in His Holy 
> Tablet; obey them with joy and gladness, for this is 
> best for you, did ye but know. 
>                                                                   149 
>      Recite ye the verses of God every morn and 
> eventide.  Whoso faileth to recite them hath not been 
> faithful to the Covenant of God and His Testament, 
> and whoso turneth away from these holy verses in this 
> Day is of those who throughout eternity have turned 
> away from God.  Fear ye God, O My servants, one and 
> all.  Pride not yourselves on much reading of the verses 
> or on a multitude of pious acts by night and day; for 
> were a man to read a single verse with joy and radiance <p74>
> it would be better for him than to read with lassitude 
> all the Holy Books of God, the Help in Peril, the Self-Subsisting.  
> Read ye the sacred verses in such measure 
> that ye be not overcome by languor and despondency.  
> Lay not upon your souls that which will weary them 
> and weigh them down, but rather what will lighten 
> and uplift them, so that they may soar on the wings of 
> the Divine verses towards the Dawning-place of His 
> manifest signs; this will draw you nearer to God, did ye 
> but comprehend. 
>                                                                   150 
>      Teach your children the verses revealed from the 
> heaven of majesty and power, so that, in most 
> melodious tones, they may recite the Tablets of the All-Merciful 
> in the alcoves within the Mashriqu'l-Adhkars.  
> Whoever hath been transported by the rapture born of 
> adoration for My Name, the Most Compassionate, will 
> recite the verses of God in such wise as to captivate the 
> hearts of those yet wrapped in slumber.  Well is it with 
> him who hath quaffed the Mystic Wine of everlasting 
> life from the utterance of his merciful Lord in My 
> Name--a Name through which every lofty and 
> majestic mountain hath been reduced to dust. 
>                                                                   151 
>      Ye have been enjoined to renew the furnishings of 
> your homes after the passing of each nineteen years; 
> thus hath it been ordained by One Who is Omniscient 
> and All-Perceiving.  He, verily, is desirous of refinement, 
> both for you yourselves and for all that ye 
> possess; lay not aside the fear of God and be not of the 
> negligent.  Whoso findeth that his means are insufficient 
> to this purpose hath been excused by God, the 
> Ever-Forgiving, the Most Bounteous. <p75>
>  
>                                                                   152 
>      Wash your feet once every day in summer, and 
> once every three days during winter. 
>                                                                   153 
>      Should anyone wax angry with you, respond to 
> him with gentleness; and should anyone upbraid you, 
> forbear to upbraid him in return, but leave him to 
> himself and put your trust in God, the omnipotent 
> Avenger, the Lord of might and justice. 
>                                                                   154 
>      Ye have been prohibited from making use of 
> pulpits.  Whoso wisheth to recite unto you the verses of 
> his Lord, let him sit on a chair placed upon a dais, that 
> he may make mention of God, his Lord, and the Lord 
> of all mankind.  It is pleasing to God that ye should seat 
> yourselves on chairs and benches as a mark of honour 
> for the love ye bear for Him and for the Manifestation 
> of His glorious and resplendent Cause. 
>                                                                   155 
>      Gambling and the use of opium have been 
> forbidden unto you.  Eschew them both, O people, and 
> be not of those who transgress.  Beware of using any 
> substance that induceth sluggishness and torpor in the 
> human temple and inflicteth harm upon the body.  We, 
> verily, desire for you naught save what shall profit you, 
> and to this bear witness all created things, had ye but 
> ears to hear. 
>                                                                   156 
>      Whensoever ye be invited to a banquet or festive 
> occasion, respond with joy and gladness, and whoever 
> fulfilleth his promise will be safe from reproof.  This is a 
> Day on which each of God's wise decrees hath been 
> expounded. 
>                                                                   157 
>      Behold, the "mystery of the Great Reversal in the 
> Sign of the Sovereign" hath now been made manifest.  
> Well is it with him whom God hath aided to recognize <p76>
> the "Six" raised up by virtue of this "Upright Alif"; 
> he, verily, is of those whose faith is true.  How many 
> the outwardly pious who have turned away, and how 
> many the wayward who have drawn nigh, exclaiming:  
> "All praise be to Thee, O Thou the Desire of the 
> worlds!"  In truth, it is in the hand of God to give what 
> He willeth to whomsoever He willeth, and to withhold 
> what He pleaseth from whomsoever He may wish.  He 
> knoweth the inner secrets of the hearts and the meaning 
> hidden in a mocker's wink.  How many an embodiment 
> of heedlessness who came unto Us with purity of heart 
> have We established upon the seat of Our acceptance; 
> and how many an exponent of wisdom have We in all 
> justice consigned to the fire.  We are, in truth, the One 
> to judge.  He it is Who is the manifestation of "God 
> doeth whatsoever He pleaseth", and abideth upon the 
> throne of "He ordaineth whatsoever He chooseth". 
>                                                                   158 
>      Blessed is the one who discovereth the fragrance of 
> inner meanings from the traces of this Pen through 
> whose movement the breezes of God are wafted over the 
> entire creation, and through whose stillness the very 
> essence of tranquillity appeareth in the realm of being.  
> Glorified be the All-Merciful, the Revealer of so 
> inestimable a bounty.  Say:  Because He bore injustice, 
> justice hath appeared on earth, and because He 
> accepted abasement, the majesty of God hath shone 
> forth amidst mankind. 
>                                                                   159 
>      It hath been forbidden you to carry arms unless 
> essential, and permitted you to attire yourselves in silk.  
> The Lord hath relieved you, as a bounty on His part, of 
> the restrictions that formerly applied to clothing and to <p77>
> the trim of the beard.  He, verily, is the Ordainer, the 
> Omniscient.  Let there be naught in your demeanour of 
> which sound and upright minds would disapprove, and 
> make not yourselves the playthings of the ignorant.  
> Well is it with him who hath adorned himself with the 
> vesture of seemly conduct and a praiseworthy character.  
> He is assuredly reckoned with those who aid their Lord 
> through distinctive and outstanding deeds. 
>                                                                   160 
>      Promote ye the development of the cities of God 
> and His countries, and glorify Him therein in the 
> joyous accents of His well-favoured ones.  In truth, the 
> hearts of men are edified through the power of the 
> tongue, even as houses and cities are built up by the 
> hand and other means.  We have assigned to every end a 
> means for its accomplishment; avail yourselves thereof, 
> and place your trust and confidence in God, the 
> Omniscient, the All-Wise. 
>                                                                   161 
>      Blessed is the man that hath acknowledged his 
> belief in God and in His signs, and recognized that 
> "He shall not be asked of His doings".  Such a 
> recognition hath been made by God the ornament of 
> every belief and its very foundation.  Upon it must 
> depend the acceptance of every goodly deed.  Fasten 
> your eyes upon it, that haply the whisperings of the 
> rebellious may not cause you to slip. 
>                                                                   162 
>      Were He to decree as lawful the thing which from 
> time immemorial had been forbidden, and forbid that 
> which had, at all times, been regarded as lawful, to 
> none is given the right to question His authority.  
> Whoso will hesitate, though it be for less than a 
> moment, should be regarded as a transgressor. <p78>
>  
>                                                                   163. 
>      Whoso hath not recognized this sublime and 
> fundamental verity, and hath failed to attain this most 
> exalted station, the winds of doubt will agitate him, 
> and the sayings of the infidels will distract his soul.  He 
> that hath acknowledged this principle will be endowed 
> with the most perfect constancy.  All honour to this all-glorious 
> station, the remembrance of which adorneth 
> every exalted Tablet.  Such is the teaching which God 
> bestoweth on you, a teaching that will deliver you from 
> all manner of doubt and perplexity, and enable you to 
> attain unto salvation in both this world and in the next.  
> He, verily, is the Ever-Forgiving, the Most Bountiful.  
> He it is Who hath sent forth the Messengers, and sent 
> down the Books to proclaim "There is none other God 
> but Me, the Almighty, the All-Wise". 
>                                                                   164 
>      O Land of Kaf and Ra!+F1  We, verily, behold thee 
> in a state displeasing unto God, and see proceeding 
> from thee that which is inscrutable to anyone save 
> Him, the Omniscient, the All-Informed; and We 
> perceive that which secretly and stealthily diffuseth 
> from thee.  With Us is the knowledge of all things, 
> inscribed in a lucid Tablet.  Sorrow not for that which 
> hath befallen thee.  Erelong will God raise up within 
> thee men endued with mighty valour, who will 
> magnify My Name with such constancy that neither 
> will they be deterred by the evil suggestions of the 
> divines, nor will they be kept back by the insinuations 
> of the sowers of doubt.  With their own eyes will they 
> behold God, and with their own lives will they render 
>  
> +F1 Kirman <p79>
> 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 <p80>
> 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 <p81>
> 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. <p82>
> 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. <p83>
>  
>                                                                   175 
>      O Pen of the Most High!  Move Thou upon the 
> Tablet at the bidding of Thy Lord, the Creator of the 
> Heavens, and tell of the time when He Who is the 
> Dayspring of Divine Unity purposed to direct His steps 
> towards the School of Transcendent Oneness; haply the 
> pure in heart may gain thereby a glimpse, be it as small 
> as a needle's eye, of the mysteries of Thy Lord, the 
> Almighty, the Omniscient, that lie concealed behind 
> the veils.  Say:  We, indeed, set foot within the School of 
> inner meaning and explanation when all created things 
> were unaware.  We saw the words sent down by Him 
> Who is the All-Merciful, and We accepted the verses of 
> God, the Help in Peril, the Self-Subsisting, which He+F1 
> presented unto Us, and hearkened unto that which He 
> had solemnly affirmed in the Tablet.  This we assuredly 
> did behold.  And We assented to His wish through Our 
> behest, for truly We are potent to command. 
>                                                                   176 
>      O people of the Bayan!  We, verily, set foot within 
> the School of God when ye lay slumbering; and We 
> perused the Tablet while ye were fast asleep.  By the one 
> true God!  We read the Tablet ere it was revealed, while 
> ye were unaware, and We had perfect knowledge of the 
> Book when ye were yet unborn.  These words are to 
> your measure, not to God's.  To this testifieth that 
> which is enshrined within His knowledge, if ye be of 
> them that comprehend; and to this the tongue of the 
> Almighty doth bear witness, if ye be of those who 
> understand.  I swear by God, were We to lift the veil, 
> ye would be dumbfounded. 
>  
> +F1 The Bab <p84>
>  
>                                                                   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 <p85>
> 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. <p86>
> 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 <p87>
> 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, <p88>
> it is incumbent upon him to render to the family of the 
> deceased an indemnity of one hundred mithqals of 
> gold.  Observe ye that which hath been enjoined upon 
> you in this Tablet, and be not of those who overstep its 
> limits. 
>                                                                   189 
>      O members of parliaments throughout the world!  
> Select ye a single language for the use of all on earth, 
> and adopt ye likewise a common script.  God, verily, 
> maketh plain for you that which shall profit you and 
> enable you to be independent of others.  He, of a truth, 
> is the Most Bountiful, the All-Knowing, the All-Informed.  
> This will be the cause of unity, could ye but 
> comprehend it, and the greatest instrument for 
> promoting harmony and civilization, would that ye 
> might understand!  We have appointed two signs for 
> the coming of age of the human race:  the first, which is 
> the most firm foundation, We have set down in other of 
> Our Tablets, while the second hath been revealed in 
> this wondrous Book. 
>                                                                   190 
>      It hath been forbidden you to smoke opium.  We, 
> truly, have prohibited this practice through a most 
> binding interdiction in the Book.  Should anyone 
> partake thereof, assuredly he is not of Me.  Fear God, O 
> ye endued with understanding! <p89>
>  
>                           SOME TEXTS REVEALED 
>                             BY BAHA'U'LLAH 
>                            SUPPLEMENTARY TO 
>                           THE KITAB-I-AQDAS 
>  
>      A number of Tablets revealed by Baha'u'llah after the 
> Kitab-i-Aqdas contain passages supplementary to the 
> provisions of the Most Holy Book.  The most noteworthy of 
> these have been published in Tablets of Baha'u'llah revealed 
> after the Kitab-i-Aqdas.  Included in this section is an extract 
> from the Tablet of Ishraqat.  The text of the three 
> Obligatory Prayers referred to in Questions and Answers 
> and the Prayer for the Dead mentioned in the Text are, 
> likewise, reprinted here. <p90>
>  
>                     [THIS PAGE IS INTENTIONALLY BLANK.] <p91>
>  
>                THE TABLET OF ISHRAQAT 
>                  THE EIGHTH ISHRAQ 
>  
>      This passage, now written by the Pen of Glory, is 
> accounted as part of the Most Holy Book:  The men of 
> God's House of Justice have been charged with the 
> affairs of the people.  They, in truth, are the Trustees of 
> God among His servants and the daysprings of 
> authority in His countries. 
>      O people of God!  That which traineth the world is 
> Justice, for it is upheld by two pillars, reward and 
> punishment.  These two pillars are the sources of life to 
> the world.  Inasmuch as for each day there is a new 
> problem and for every problem an expedient solution, 
> such affairs should be referred to the House of Justice 
> that the members thereof may act according to the 
> needs and requirements of the time.  They that, for the 
> sake of God, arise to serve His Cause, are the recipients 
> of divine inspiration from the unseen Kingdom.  It is 
> incumbent upon all to be obedient unto them.  All 
> matters of State should be referred to the House of 
> Justice, but acts of worship must be observed according 
> to that which God hath revealed in His Book. 
>      O people of Baha!  Ye are the dawning-places of 
> the love of God and the daysprings of His loving-kindness.  
> Defile not your tongues with the cursing and 
> reviling of any soul, and guard your eyes against that 
> which is not seemly.  Set forth that which ye possess.  If 
> it be favourably received, your end is attained; if not, to <p92>
> protest is vain.  Leave that soul to himself and turn unto 
> the Lord, the Protector, the Self-Subsisting.  Be not the 
> cause of grief, much less of discord and strife.  The hope 
> is cherished that ye may obtain true education in the 
> shelter of the tree of His tender mercies and act in 
> accordance with that which God desireth.  Ye are all the 
> leaves of one tree and the drops of one ocean. 
>           (Tablets of Baha'u'llah revealed after the Kitab-i-Aqdas)
>  
>  
>                       LONG OBLIGATORY PRAYER 
>                       TO BE RECITED ONCE IN 
>                         TWENTY-FOUR HOURS 
>  
>           Whoso wisheth to recite this prayer, let him stand up 
>           and turn unto God, and, as he standeth in his place, let 
>           him gaze to the right and to the left, as if awaiting the 
>           mercy of his Lord, the Most Merciful, the Compassionate.  
>           Then let him say: 
>  
>      O Thou Who art the Lord of all names and the 
> Maker of the heavens!  I beseech Thee by them Who are 
> the Daysprings of Thine invisible Essence, the Most 
> Exalted, the All-Glorious, to make of my prayer a fire 
> that will burn away the veils which have shut me out 
> from Thy beauty, and a light that will lead me unto the 
> ocean of Thy Presence. 
>  
>           Let him then raise his hands in supplication toward 
>           God--blessed and exalted be He--and say: 
>  
>      O Thou the Desire of the world and the Beloved of <p93>
> the nations!  Thou seest me turning toward Thee, and 
> rid of all attachment to anyone save Thee, and clinging 
> to Thy cord, through whose movement the whole 
> creation hath been stirred up.  I am Thy servant, O my 
> Lord, and the son of Thy servant.  Behold me standing 
> ready to do Thy will and Thy desire, and wishing 
> naught else except Thy good pleasure.  I implore Thee 
> by the Ocean of Thy mercy and the Day-Star of Thy 
> grace to do with Thy servant as Thou willest and 
> pleasest.  By Thy might which is far above all mention 
> and praise!  Whatsoever is revealed by Thee is the desire 
> of my heart and the beloved of my soul.  O God, my 
> God!  Look not upon my hopes and my doings, nay 
> rather look upon Thy will that hath encompassed the 
> heavens and the earth.  By Thy Most Great Name, O 
> Thou Lord of all nations!  I have desired only what Thou 
> didst desire, and love only what Thou dost love. 
>  
>           Let him then kneel, and bowing his forehead to the 
>           ground, let him say: 
>  
>      Exalted art Thou above the description of anyone 
> save Thyself, and the comprehension of aught else 
> except Thee. 
>  
>           Let him then stand and say: 
>  
>      Make my prayer, O my Lord, a fountain of living 
> waters whereby I may live as long as Thy sovereignty 
> endureth, and may make mention of Thee in every 
> world of Thy worlds. 
>  
>           Let him again raise his hands in supplication, and say: 
>  
>      O Thou in separation from Whom hearts and souls <p94>
> have melted, and by the fire of Whose love the whole 
> world hath been set aflame!  I implore Thee by Thy 
> Name through which Thou hast subdued the whole 
> creation, not to withhold from me that which is with 
> Thee, O Thou Who rulest over all men!  Thou seest, O 
> my Lord, this stranger hastening to his most exalted 
> home beneath the canopy of Thy majesty and within 
> the precincts of Thy mercy; and this transgressor 
> seeking the ocean of Thy forgiveness; and this lowly 
> one the court of Thy glory; and this poor creature the 
> orient of Thy wealth.  Thine is the authority to 
> command whatsoever Thou willest.  I bear witness that 
> Thou art to be praised in Thy doings, and to be obeyed 
> in Thy behests, and to remain unconstrained in Thy 
> bidding. 
>  
>           Let him then raise his hands, and repeat three times the 
>           Greatest Name.  Let him then bend down with hands 
>           resting on the knees before God--blessed and exalted be 
>           He--and say: 
>  
>      Thou seest, O my God, how my spirit hath been 
> stirred up within my limbs and members, in its 
> longing to worship Thee, and in its yearning to 
> remember Thee and extol Thee; how it testifieth to that 
> whereunto the Tongue of Thy Commandment hath 
> testified in the kingdom of Thine utterance and the 
> heaven of Thy knowledge.  I love, in this state, O my 
> Lord, to beg of Thee all that is with Thee, that I may 
> demonstrate my poverty, and magnify Thy bounty and 
> Thy riches, and may declare my powerlessness, and 
> manifest Thy power and Thy might. <p95>
>  
>           Let him then stand and raise his hands twice in 
>           supplication, and say: 
>  
>      There is no God but Thee, the Almighty, the All-Bountiful.  
> There is no God but Thee, the Ordainer, 
> both in the beginning and in the end.  O God, my God!  
> Thy forgiveness hath emboldened me, and Thy mercy 
> hath strengthened me, and Thy call hath awakened me, 
> and Thy grace hath raised me up and led me unto Thee.  
> Who, otherwise, am I that I should dare to stand at the 
> gate of the city of Thy nearness, or set my face toward 
> the lights that are shining from the heaven of Thy 
> will?  Thou seest, O my Lord, this wretched creature 
> knocking at the door of Thy grace, and this evanescent 
> soul seeking the river of everlasting life from the hands 
> of Thy bounty.  Thine is the command at all times, O 
> Thou Who art the Lord of all names; and mine is 
> resignation and willing submission to Thy will, O 
> Creator of the heavens! 
>  
>           Let him then raise his hands thrice, and say: 
>  
>      Greater is God than every great one! 
>  
>           Let him then kneel and, bowing his forehead to the 
>           ground, say: 
>  
>      Too high art Thou for the praise of those who are 
> nigh unto Thee to ascend unto the heaven of Thy 
> nearness, or for the birds of the hearts of them who are 
> devoted to Thee to attain to the door of Thy gate.  I 
> testify that Thou hast been sanctified above all 
> attributes and holy above all names.  No God is there 
> but Thee, the Most Exalted, the All-Glorious. <p96>
>  
>           Let him then seat himself and say: 
>  
>      I testify unto that whereunto have testified all 
> created things, and the Concourse on high, and the 
> inmates of the all-highest Paradise, and beyond them 
> the Tongue of Grandeur itself from the all-glorious 
> Horizon, that Thou art God, that there is no God but 
> Thee, and that He Who hath been manifested is the 
> Hidden Mystery, the Treasured Symbol, through 
> Whom the letters B and E (Be) have been joined and 
> knit together.  I testify that it is He whose name hath 
> been set down by the Pen of the Most High, and Who 
> hath been mentioned in the Books of God, the Lord of 
> the Throne on high and of earth below. 
>  
>           Let him then stand erect and say: 
>  
>      O Lord of all being and Possessor of all things 
> visible and invisible!  Thou dost perceive my tears and 
> the sighs I utter, and hearest my groaning, and my 
> wailing, and the lamentation of my heart.  By Thy 
> might!  My trespasses have kept me back from drawing 
> nigh unto Thee; and my sins have held me far from the 
> court of Thy holiness.  Thy love, O my Lord, hath 
> enriched me, and separation from Thee hath destroyed 
> me, and remoteness from Thee hath consumed me.  I 
> entreat Thee by Thy footsteps in this wilderness, and 
> by the words "Here am I.  Here am I" which Thy 
> chosen Ones have uttered in this immensity, and by the 
> breaths of Thy Revelation, and the gentle winds of the 
> Dawn of Thy Manifestation, to ordain that I may gaze 
> on Thy beauty and observe whatsoever is in Thy Book. <p97>
>  
>           Let him then repeat the Greatest Name thrice, and bend 
>           down with hands resting on the knees, and say: 
>  
>      Praise be to Thee, O my God, that Thou hast 
> aided me to remember Thee and to praise Thee, and 
> hast made known unto me Him Who is the Dayspring 
> of Thy signs, and hast caused me to bow down before 
> Thy Lordship, and humble myself before Thy Godhead, 
> and to acknowledge that which hath been uttered 
> by the Tongue of Thy grandeur. 
>  
>           Let him then rise and say: 
>  
>      O God, my God!  My back is bowed by the burden 
> of my sins, and my heedlessness hath destroyed me.  
> Whenever I ponder my evil doings and Thy benevolence, 
> my heart melteth within me, and my blood 
> boileth in my veins.  By Thy Beauty, O Thou the 
> Desire of the world!  I blush to lift up my face to Thee, 
> and my longing hands are ashamed to stretch forth 
> toward the heaven of Thy bounty.  Thou seest, O my 
> God, how my tears prevent me from remembering 
> Thee and from extolling Thy virtues, O Thou the Lord 
> of the Throne on high and of earth below!  I implore 
> Thee by the signs of Thy Kingdom and the mysteries of 
> Thy Dominion to do with Thy loved ones as becometh 
> Thy bounty, O Lord of all being, and is worthy of Thy 
> grace, O King of the seen and the unseen! 
>  
>           Let him then repeat the Greatest Name thrice, and kneel 
>           with his forehead to the ground, and say: 
>  
>      Praise be unto Thee, O our God, that Thou hast <p98>
> sent down unto us that which draweth us nigh unto 
> Thee, and supplieth us with every good thing sent 
> down by Thee in Thy Books and Thy Scriptures.  
> Protect us, we beseech Thee, O my Lord, from the 
> hosts of idle fancies and vain imaginations.  Thou, in 
> truth, art the Mighty, the All-Knowing.  
>  
>           Let him then raise his head, and seat himself, and say: 
>  
>      I testify, O my God, to that whereunto Thy 
> chosen Ones have testified, and acknowledge that 
> which the inmates of the all-highest Paradise and those 
> who have circled round Thy mighty Throne have 
> acknowledged.  The kingdoms of earth and heaven are 
> Thine, O Lord of the worlds! 
> 
>           (Prayers and Meditations by Baha'u'llah, CLXXXIII) 
>  
>  
>                    MEDIUM OBLIGATORY PRAYER 
>                       TO BE RECITED DAILY, 
>                    IN THE MORNING, AT NOON, 
>                        AND IN THE EVENING 
>  
>           Whoso wisheth to pray, let him wash his hands, and 
>           while he washeth, let him say: 
>  
>      Strengthen my hand, O my God, that it may take 
> hold of Thy Book with such steadfastness that the hosts 
> of the world shall have no power over it.  Guard it, 
> then, from meddling with whatsoever doth not belong 
> unto it.  Thou art, verily, the Almighty, the Most 
> Powerful. 
>  
>           And while washing his face, let him say: <p99>
>  
>      I have turned my face unto Thee, O my Lord!  
> Illumine it with the light of Thy countenance.  Protect 
> it, then, from turning to any one but Thee. 
>  
>           Then let him stand up, and facing the Qiblih (Point of 
>           Adoration, i.e. Bahji, Akka), let him say: 
>  
>      God testifieth that there is none other God but 
> Him.  His are the kingdoms of Revelation and of 
> creation.  He, in truth, hath manifested Him Who is 
> the Dayspring of Revelation, Who conversed on Sinai, 
> through Whom the Supreme Horizon hath been made 
> to shine, and the Lote-Tree beyond which there is no 
> passing hath spoken, and through Whom the call hath 
> been proclaimed unto all who are in heaven and on 
> earth:  "Lo, the All-Possessing is come.  Earth and 
> heaven, glory and dominion are God's, the Lord of all 
> men, and the Possessor of the Throne on high and of 
> earth below!" 
>  
>           Let him, then, bend down, with hands resting on the 
>           knees, and say: 
>  
>      Exalted art Thou above my praise and the praise of 
> anyone beside me, above my description and the description 
> of all who are in heaven and all who are on 
> earth! 
>  
>           Then, standing with open hands, palms upward toward 
>           the face, let him say: 
>  
>      Disappoint not, O my God, him that hath, with 
> beseeching fingers, clung to the hem of Thy mercy and 
> Thy grace, O Thou Who of those who show mercy art 
> the Most Merciful! <p100>
>  
>           Let him, then, be seated and say: 
>  
>      I bear witness to Thy unity and Thy oneness, and 
> that Thou art God, and that there is none other God 
> beside Thee.  Thou hast, verily, revealed Thy Cause, 
> fulfilled Thy Covenant, and opened wide the door of 
> Thy grace to all that dwell in heaven and on earth.  
> Blessing and peace, salutation and glory, rest upon Thy 
> loved ones, whom the changes and chances of the world 
> have not deterred from turning unto Thee, and who 
> have given their all, in the hope of obtaining that 
> which is with Thee.  Thou art, in truth, the Ever-Forgiving, 
> the All-Bountiful. 
>  
>           (If anyone choose to recite instead of the long verse these 
>           words:  "God testifieth that there is none other God 
>           but Him, the Help in Peril, the Self-Subsisting," 
>           it would be sufficient.  And likewise, it would suffice 
>           were he, while seated, to choose to recite these words:  "I 
>           bear witness to Thy unity and Thy oneness, and 
>           that Thou art God, and that there is none other 
>           God beside Thee.") 
>  
>           (Prayers and Meditations by Baha'u'llah, CLXXXII) 
>  
>  
>                        SHORT OBLIGATORY PRAYER 
>                   TO BE RECITED ONCE IN TWENTY-FOUR 
>                            HOURS, AT NOON 
>  
>      I bear witness, O my God, that Thou hast created 
> me to know Thee and to worship Thee.  I testify, at this <p101>
> moment, to my powerlessness and to Thy might, to my 
> poverty and to Thy wealth. 
>      There is none other God but Thee, the Help in 
> Peril, the Self-Subsisting. 
> 
>           (Prayers and Meditations by Baha'u'llah, CLXXXI) 
>  
>  
>                      PRAYER FOR THE DEAD 
>  
>      O my God!  This is Thy servant and the son of Thy 
> servant who hath believed in Thee and in Thy signs, 
> and set his face towards Thee, wholly detached from all 
> except Thee.  Thou art, verily, of those who show mercy 
> the most merciful. 
>      Deal with him, O Thou Who forgivest the sins of 
> men and concealest their faults, as beseemeth the 
> heaven of Thy bounty and the ocean of Thy grace.  
> Grant him admission within the precincts of Thy 
> transcendent mercy that was before the foundation of 
> earth and heaven.  There is no God but Thee, the Ever-Forgiving, 
> the Most Generous. 
>  
>           Let him, then, repeat six times the greeting "Allah-u-Abha", 
>           and then repeat nineteen times each of the 
>           following verses: 
>  
>                We all, verily, worship God. 
> 
>                We all, verily, bow down before God. 
> 
>                We all, verily, are devoted unto God. 
> 
>                We all, verily, give praise unto God. <p102>
> 
>                We all, verily, yield thanks unto God. 
> 
>                We all, verily, are patient in God. 
>  
>           (If the dead be a woman, let him say:  This is Thy 
>           handmaiden and the daughter of Thy handmaiden, 
>           etc...) 
>  
>           (Prayers and Meditations by Baha'u'llah, CLXVII) <p103>
> 
>                          QUESTIONS AND ANSWERS <p104>
>  
>                     [THIS PAGE INTENTIONALLY BLANK.] <p105>
> 1.    QUESTION:  Concerning the Most Great Festival.  
>  
>       ANSWER:  The Most Great Festival commenceth 
>       late in the afternoon of the thirteenth day of the 
>       second month of the year according to the Bayan.  
>       On the first, ninth and twelfth days of this 
>       Festival, work is forbidden.  
>  
> 2.    QUESTION:  Concerning the Festival of the Twin Birthdays. 
>  
>       ANSWER:  The Birth of the Abha Beauty+F1 was 
>       at the hour of dawn on the second day of the 
>       month of Muharram,+F2 the first day of which 
>       marketh the Birth of His Herald.  These two days 
>       are accounted as one in the sight of God.  
>  
> 3.    QUESTION:  Concerning the Marriage Verses.+F3 
>  
>       ANSWER:  For men:  "We will all, verily, abide by 
>       the Will of God."  For women:  "We will all, 
>       verily, abide by the Will of God." 
>  
> 4.    QUESTION:  Should a man go on a journey without 
>       specifying a time for his return--without indicating, in 
>       other words, the expected period of his absence--and 
>       should no word be heard of him thereafter, and all trace 
>  
> +F1 Baha'u'llah 
> +F2 First month of the Islamic lunar calendar 
> +F3 In Arabic the two verses differ in gender <p106>
>  
>       of him be lost, what course should be followed by his 
>       wife? 
>  
>       ANSWER:  Should he have omitted to fix a time for 
>       his return despite being aware of the stipulation of 
>       the Kitab-i-Aqdas in this regard, his wife should 
>       wait for one full year, after which she shall be free 
>       either to adopt the course that is praiseworthy, or 
>       to choose for herself another husband.  If, however, 
>       he be unaware of this stipulation, she should abide 
>       in patience until such time as God shall please to 
>       disclose to her his fate.  By the course that is 
>       praiseworthy in this connection is meant the 
>       exercise of patience.  
>  
> 5.    QUESTION:  Concerning the holy verse:  "When We heard 
>       the clamour of the children as yet unborn, We doubled 
>       their share and decreased those of the rest."  
>  
>       ANSWER:  According to the Book of God, the 
>       estate of the deceased is divided into 2,520 shares, 
>       which number is the lowest common multiple of 
>       all integers up to nine, and these shares are then 
>       distributed into seven portions, each of which is 
>       allocated, as mentioned in the Book, to a 
>       particular category of heirs.  The children, for 
>       example, are allotted nine blocks of 60 shares, 
>       comprising 540 shares in all.  The meaning of the 
>       statement "We doubled their share" is thus that 
>       the children receive a further nine blocks of 60 
>       shares, entitling them to a total of 18 blocks all 
>       told.  The extra shares that they receive are 
>       deducted from the portions of the other categories <p107>
>  
>       of heirs, so that, although it is revealed, for 
>       instance, that the spouse is entitled to "eight parts 
>       comprising four hundred and eighty shares", 
>       which is the equivalent of eight blocks of 60 
>       shares, now, by virtue of this rearrangement, one 
>       and a half blocks of shares, comprising 90 shares in 
>       all, have been subtracted from the spouse's portion 
>       and reallocated to the children, and similarly in 
>       the case of the others.  The result is that the total 
>       amount subtracted is equivalent to the nine extra 
>       blocks of shares allotted to the children.  
>  
> 6.    QUESTION:  Is it necessary that the brother, in order to 
>       qualify for his portion of the inheritance, be descended 
>       from both the father and the mother of the deceased, or is 
>       it sufficient merely that there be one parent in common? 
>  
>       ANSWER:  If the brother be descended from the 
>       father he shall receive his share of the inheritance 
>       in the prescribed measure recorded in the Book; 
>       but if he be descended from the mother, he shall 
>       receive only two thirds of his entitlement, the 
>       remaining third reverting to the House of Justice.  
>       This ruling is also applicable to the sister. 
>  
> 7.    QUESTION:  Amongst the provisions concerning inheritance 
>       it hath been laid down that, should the deceased 
>       leave no offspring, their share of the estate is to revert to 
>       the House of Justice.  In the event of other categories of 
>       heirs, such as the father, mother, brother, sister and 
>       teacher being similarly absent, do their shares of the 
>       inheritance also revert to the House of Justice, or are they 
>       dealt with in some other fashion? <p108>
>  
>       ANSWER:  The sacred verse sufficeth.  He saith, 
>       exalted be His Word:  "Should the deceased leave 
>       no offspring, their share shall revert to the House 
>       of Justice" etc. and "Should the deceased leave 
>       offspring, but none of the other categories of heirs 
>       that have been specified in the Book, they shall 
>       receive two thirds of the inheritance and the 
>       remaining third shall revert to the House of 
>       Justice" etc.  In other words, where there are no 
>       offspring, their allotted portion of the inheritance 
>       reverteth to the House of Justice; and where there 
>       are offspring but the other categories of heirs are 
>       lacking, two thirds of the inheritance pass to the 
>       offspring, the remaining third reverting to the 
>       House of Justice.  This ruling hath both general 
>       and specific application, which is to say that 
>       whenever any category of this latter class of heirs is 
>       absent, two thirds of their inheritance pass to the 
>       offspring and the remaining third to the House of 
>       Justice.  
>  
> 8.    QUESTION:  Concerning the basic sum on which Huququ'llah 
>       is payable.  
>  
>       ANSWER:  The basic sum on which Huququ'llah 
>       is payable is nineteen mithqals of gold.  In other 
>       words, when money to the value of this sum hath 
>       been acquired, a payment of Huquq falleth due.  
>       Likewise Huquq is payable when the value, not 
>       the number, of other forms of property reacheth 
>       the prescribed amount.  Huququ'llah is payable 
>       no more than once.  A person, for instance, who <p109>
>  
>       acquireth a thousand mithqals of gold, and payeth 
>       the Huquq, is not liable to make a further such 
>       payment on this sum, but only on what accrueth 
>       to it through commerce, business and the like.  
>       When this increase, namely the profit realized, 
>       reacheth the prescribed sum, one must carry out 
>       what God hath decreed.  Only when the principal 
>       changeth hands is it once more subject to payment 
>       of Huquq, as it was the first time.  The Primal 
>       Point hath directed that Huququ'llah must be 
>       paid on the value of whatsoever one possesseth; 
>       yet, in this Most Mighty Dispensation, We have 
>       exempted the household furnishings, that is such 
>       furnishings as are needed, and the residence itself. 
>  
> 9.    QUESTION:  Which is to take precedence:  the Huququ'llah, 
>       the debts of the deceased or the cost of the funeral 
>       and burial?  
>  
>       ANSWER:  The funeral and burial take precedence, 
>       then settlement of debts, then payment of Huququ'llah.  
>       Should the property of the deceased prove 
>       insufficient to cover his debts, the remainder of his 
>       estate should be distributed among these debts in 
>       proportion to their size.  
>  
> 10.   QUESTION:  Shaving the head hath been forbidden in the 
>       Kitab-i-Aqdas but enjoined in the Suriy-i-Hajj. 
>  
>       ANSWER:  All are charged with obedience to the 
>       Kitab-i-Aqdas; whatsoever is revealed therein is 
>       the Law of God amid His servants.  The injunction 
>       on pilgrims to the sacred House to shave the head 
>       hath been lifted. <p110>
> 11.   QUESTION:  If intercourse take place between a couple 
>       during their year of patience, and they become estranged 
>       again thereafter, must they recommence their year of 
>       patience, or may the days preceding the intercourse be 
>       included in the reckoning of the year?  And once divorce 
>       hath taken place, is it necessary that a further period of 
>       waiting be observed?  
>  
>       ANSWER:  Should affection be renewed between 
>       the couple during their year of patience, the 
>       marriage tie is valid, and what is commanded in 
>       the Book of God must be observed; but once the 
>       year of patience hath been completed and that 
>       which is decreed by God taketh place, a further 
>       period of waiting is not required.  Sexual intercourse 
>       between husband and wife is forbidden 
>       during their year of patience, and whoso committeth 
>       this act must seek God's forgiveness, and, as a 
>       punishment, render to the House of Justice a fine 
>       of nineteen mithqals of gold. 
>  
> 12.   QUESTION:  Should antipathy develop between a couple 
>       after the Marriage Verses have been read and the dowry 
>       paid, may divorce take place without observance of the 
>       year of patience?  
>  
>       ANSWER:  Divorce may legitimately be sought 
>       after the reading of the Marriage Verses and 
>       payment of the dowry, but before the consummation 
>       of the marriage.  In such circumstances there is 
>       no need for observance of a year of patience, but 
>       recovery of the dowry payment is not permissible. 
>  
> 13.   QUESTION:  Is the consent of the parents on both sides <p111>
>  
>       prerequisite to marriage, or is that of the parents on one 
>       side sufficient?  Is this law applicable only to virgins or to 
>       others as well?  
>  
>       ANSWER:  Marriage is conditional upon the consent 
>       of the parents of both parties to the marriage, 
>       and in this respect it maketh no difference whether 
>       the bride be a virgin or otherwise. 
>  
> 14.   QUESTION:  The believers have been enjoined to face in the 
>       direction of the Qiblih when reciting their Obligatory 
>       Prayers; in what direction should they turn when 
>       offering other prayers and devotions?  
>  
>       ANSWER:  Facing in the direction of the Qiblih is a 
>       fixed requirement for the recitation of obligatory 
>       prayer, but for other prayers and devotions one 
>       may follow what the merciful Lord hath revealed 
>       in the Qur'an:  "Whichever way ye turn, there is 
>       the face of God."  
>  
> 15.   QUESTION:  Concerning the remembrance of God in the 
>       Mashriqu'l-Adhkar "at the hour of dawn".  
>  
>       ANSWER:  Although the words "at the hour of 
>       dawn" are used in the Book of God, it is acceptable 
>       to God at the earliest dawn of day, between dawn 
>       and sunrise, or even up to two hours after sunrise. 
>  
> 16.   QUESTION:  Is the ordinance that the body of the deceased 
>       should be carried no greater distance than one hour's 
>       journey applicable to transport by both land and sea? 
>  
>       ANSWER:  This command applieth to distances <p112>
>  
>       by sea as well as by land, whether it is an hour by 
>       steamship or by rail; the intention is the hour's 
>       time, whatever the means of transport.  The sooner 
>       the burial taketh place, however, the more fitting 
>       and acceptable will it be.  
>  
> 17.   QUESTION:  What procedure should be followed on the 
>       discovery of lost property? 
>  
>       ANSWER:  If such property be found in the town, 
>       its discovery is to be announced once by the town 
>       crier.  If the owner of the property is then found, it 
>       should be delivered up to him.  Otherwise, the 
>       finder of the property should wait one year, and if, 
>       during this period, the owner cometh to light, the 
>       finder should receive from him the crier's fee and 
>       restore to him his property; only if the year should 
>       pass without the owner's being identified may the 
>       finder take possession of the property himself.  If 
>       the value of the property is less than or equal to the 
>       crier's fee, the finder should wait a single day from 
>       the time of its discovery, at the end of which, if 
>       the owner hath not come to light, he may himself 
>       appropriate it; and in the case of property discovered 
>       in an uninhabited area, the finder should 
>       observe a three days' wait, on the passing of which 
>       period, if the identity of the owner remain 
>       unknown, he is free to take possession of his find.  
>  
> 18.   QUESTION:  With reference to the ablutions:  if, for 
>       example, a person hath just bathed his entire body, must 
>       he still perform his ablutions? <p113>
>  
>       ANSWER:  The commandment regarding ablutions 
>       must, in any case, be observed. 
>  
> 19.   QUESTION:  Should a person plan to migrate from his 
>       country, and his wife be opposed and the disagreement 
>       culminate in divorce, and should his preparations for the 
>       journey extend until a year hath passed, may this period 
>       be counted as the year of patience, or should the day the 
>       couple part be regarded as the starting-point of that 
>       year?  
>  
>       ANSWER:  The starting-point for computation is 
>       the day the couple part, and if, therefore, they 
>       have separated a year before the husband's departure, 
>       and if the fragrance of affection hath not been 
>       renewed between the couple, divorce may take 
>       place.  Otherwise the year must be counted from 
>       the day of his departure, and the conditions set 
>       forth in the Kitab-i-Aqdas observed.  
>  
> 20.   QUESTION:  Concerning the age of maturity with respect 
>       to religious duties.  
>  
>       ANSWER:  The age of maturity is fifteen for both 
>       men and women. 
>  
> 21.   QUESTION:  Concerning the holy verse:  "When travelling, 
>       if ye should stop and rest in some safe spot, perform 
>       ye ... a single prostration in place of each unsaid 
>       Obligatory Prayer..." 
>  
>       ANSWER:  This prostration is to compensate for 
>       obligatory prayer omitted in the course of travel, 
>       and by reason of insecure circumstances.  If, <p114>
>  
>       at the time of prayer, the traveller should find 
>       himself at rest in a secure place, he should perform 
>       that prayer.  This provision regarding the compensating 
>       prostration applieth both at home and on a 
>       journey. 
>  
> 22.   QUESTION:  Concerning the definition of a journey.+F1 
>  
>       ANSWER:  The definition of a journey is nine hours 
>       by the clock.  Should the traveller stop in a place, 
>       anticipating that he will stay there for no less than 
>       one month by the Bayan reckoning, it is incumbent 
>       on him to keep the Fast; but if for less than 
>       one month, he is exempt from fasting.  If he 
>       arriveth during the Fast at a place where he is to 
>       stay one month according to the Bayan, he should 
>       not observe the Fast till three days have elapsed, 
>       thereafter keeping it throughout the remainder of 
>       its course; but if he come to his home, where he 
>       hath heretofore been permanently resident, he 
>       must commence his fast upon the first day after his 
>       arrival.  
>  
> 23.   QUESTION:  Concerning the punishment of the adulterer 
>       and adulteress. 
>  
>       ANSWER:  Nine mithqals are payable for the first 
>       offence, eighteen for the second, thirty-six for 
>       the third, and so on, each succeeding fine being 
>       double the preceding.  The weight of one mithqal 
>  
> +F1 This relates to the minimum duration of a journey which exempts the 
> +F1 traveller from fasting <p115>
>  
>       is equivalent to nineteen nakhuds in accordance 
>       with the specification of the Bayan. 
>  
> 24.   QUESTION:  Concerning hunting. 
>  
>       ANSWER:  He saith, exalted be He:  "If ye should 
>       hunt with beasts or birds of prey" and so forth.  
>       Other means, such as bows and arrows, guns, and 
>       similar equipment employed in hunting, are also 
>       included.  If, however, traps or snares are used, and 
>       the game dieth before it can be reached, it is 
>       unlawful for consumption. 
>  
> 25.   QUESTION:  Concerning the pilgrimage. 
>  
>       ANSWER:  It is an obligation to make pilgrimage 
>       to one of the two sacred Houses; but as to which, it 
>       is for the pilgrim to decide. 
>  
> 26.   QUESTION:  Concerning the dowry. 
>  
>       ANSWER:  Regarding dowry, the intention of 
>       contenting oneself with the lowest level is nineteen 
>       mithqals of silver. 
>  
> 27.   QUESTION:  Concerning the sacred verse:  "If, however, 
>       news should reach her of her husband's death", etc. 
>  
>       ANSWER:  With reference to waiting a "fixed 
>       number of months" a period of nine months is 
>       intended. 
>  
> 28.   QUESTION:  Again inquiry hath been made about the 
>       teacher's share of the inheritance. 
>  
>       ANSWER:  Should the teacher have passed away, 
>       one third of his share of the inheritance reverteth <p116>
>  
>       to the House of Justice, and the remaining two 
>       thirds pass to the deceased's, and not the teacher's, 
>       offspring. 
>  
> 29.   QUESTION:  Again inquiry hath been made about the 
>       pilgrimage. 
>  
>       ANSWER:  By pilgrimage to the sacred House,       
>       which is enjoined upon men, is intended both the 
>       Most Great House in Baghdad and the House of 
>       the Primal Point in Shiraz; pilgrimage to either of 
>       these Houses sufficeth.  They may thus make 
>       pilgrimage to whichever lieth nearer to the place 
>       where they reside.  
>  
> 30.   QUESTION:  Concerning the verse:  "he who would take 
>       into his service a maid may do so with propriety."  
>  
>       ANSWER:  This is solely for service such as is 
>       performed by any other class of servants, be they 
>       young or old, in exchange for wages; such a 
>       maiden is free to choose a husband at whatever 
>       time she pleaseth, for it is forbidden either that 
>       women should be purchased, or that a man should 
>       have more wives than two.  
>  
> 31.   QUESTION:  Concerning the sacred verse:  "The Lord hath 
>       prohibited ... the practice to which ye formerly had 
>       recourse when thrice ye had divorced a woman."  
>  
>       ANSWER:  The reference is to the law which 
>       previously made it necessary for another man to 
>       marry such a woman before she could again be 
>       wedded to her former husband; this practice hath 
>       been prohibited in the Kitab-i-Aqdas. <p117>
> 32.   QUESTION:  Concerning the restoration and preservation 
>       of the two Houses in the Twin Spots, and the other sites 
>       wherein the throne hath been established.  
>  
>       ANSWER:  By the two Houses is intended the Most 
>       Great House and the House of the Primal Point. 
>       As for other sites, the people of the areas where 
>       these are situated may choose to preserve either 
>       each house wherein the throne hath been established, 
>       or one of them.  
>  
> 33.   QUESTION:  Again inquiry hath been made about the 
>       inheritance of the teacher.  
>  
>       ANSWER:  If the teacher is not of the people of 
>       Baha, he doth not inherit.  Should there be several 
>       teachers, the share is to be divided equally 
>       amongst them.  If the teacher is deceased, his 
>       offspring do not inherit his share, but rather two 
>       thirds of it revert to the children of the owner of 
>       the estate, and the remaining one third to the 
>       House of Justice.  
>  
> 34.   QUESTION:  Concerning the residence which hath been 
>       assigned exclusively to the male offspring.  
>  
>       ANSWER:  If there are several residences, the finest 
>       and noblest of these dwellings is the one intended, 
>       the remainder being distributed amongst the 
>       whole body of the heirs like any other form of 
>       property.  Any heir, from whichever category of 
>       inheritors, who is outside the Faith of God is 
>       accounted as non-existent and doth not inherit. <p118>
> 35.   QUESTION:  Concerning Naw-Ruz.  
>  
>       ANSWER:  The Festival of Naw-Ruz falleth on the 
>       day that the sun entereth the sign of Aries,+F1 
>       even should this occur no more than one minute 
>       before sunset.  
>  
> 36.   QUESTION:  If the anniversary either of the Twin 
>       Birthdays or of the Declaration of the Bab occurreth 
>       during the Fast, what is to be done? 
>  
>       ANSWER:  Should the feasts celebrating the Twin 
>       Birthdays or the Declaration of the Bab fall within 
>       the month of fasting, the command to fast shall 
>       not apply on that day.  
>  
> 37.   QUESTION:  In the holy ordinances governing inheritance, 
>       the residence and personal clothing of the deceased 
>       have been allotted to the male offspring.  Doth this provision 
>       refer only to the father's property, or doth it apply 
>       to the mother's as well?  
>  
>       ANSWER:  The used clothing of the mother should 
>       be divided in equal shares among the daughters, 
>       but the remainder of her estate, including property, 
>       jewellery, and unused clothing, is to be 
>       distributed, in the manner revealed in the Kitab-i-Aqdas, 
>       to all her heirs.  If, however, the deceased 
>       hath left no daughters, her estate in its entirety 
>       must be divided in the manner designated for men 
>       in the holy Text.  
>  
> 38.   QUESTION:  Concerning divorce, which must be preceded 
>  
> +F1 The vernal equinox in the northern hemisphere <p119>
>  
>       by a year of patience:  if only one of the parties is inclined 
>       toward conciliation, what is to be done?  
>  
>       ANSWER:  According to the commandment 
>       revealed in the Kitab-i-Aqdas, both parties must 
>       be content; unless both are willing, reunion cannot 
>       take place.  
>  
> 39.   QUESTION:  In connection with the dowry, what if the 
>       bridegroom cannot pay this sum in full, but instead were 
>       to formally deliver a promissory note to his bride at the 
>       time of the wedding ceremony, on the understanding that 
>       he will honour it when he is able to do so?  
>  
>       ANSWER:  Permission to adopt this practice hath 
>       been granted by the Source of Authority.  
>  
> 40.   QUESTION:  If during the year of patience the fragrance 
>       of affection be renewed, only to be succeeded by antipathy, 
>       and the couple waver between affection and aversion 
>       throughout the year, and the year endeth in antipathy, 
>       can divorce take place or not?  
>  
>       ANSWER:  In each case at any time antipathy 
>       occurreth, the year of patience beginneth on that 
>       day, and the year must run its full course.  
>  
> 41.   QUESTION:  The residence and personal clothing of the 
>       deceased have been assigned to the male, not female, 
>       offspring, nor to the other heirs; should the deceased have 
>       left no male offspring, what is to be done?  
>  
>       ANSWER:  He saith, exalted be He:  "Should the 
>       deceased leave no offspring, their share shall revert 
>       to the House of Justice..."  In conformity <p120>
>  
>       with this sacred verse, the residence and personal 
>       clothing of the deceased revert to the House of 
>       Justice.  
>  
> 42.   QUESTION:  The ordinance of Huququ'llah is revealed 
>       in the Kitab-i-Aqdas.  Is the residence, with the 
>       accompanying fixtures and necessary furnishings, 
>       included in the property on which Huquq is payable, 
>       or is it otherwise?  
>  
>       ANSWER:  In the laws revealed in Persian We have 
>       ordained that in this Most Mighty Dispensation 
>       the residence and the household furnishings 
>       are exempt--that is, such furnishings as are 
>       necessary.  
>  
> 43.   QUESTION:  Concerning the betrothal of a girl before 
>       maturity.  
>  
>       ANSWER:  This practice hath been pronounced 
>       unlawful by the Source of Authority, and it is 
>       unlawful to announce a marriage earlier than 
>       ninety-five days before the wedding.  
>  
> 44.   QUESTION:  If a person hath, for example, a hundred 
>       tumans, payeth the Huquq on this sum, loseth half the 
>       sum in unsuccessful transactions and then, through 
>       trading, the amount in hand is raised again to the sum 
>       on which Huquq is due--must such a person pay Huquq 
>       or not?  
>  
>       ANSWER:  In such an event the Huquq is not 
>       payable. 
>  
> 45.   QUESTION:  If, after payment of Huquq, this same sum 
>       of one hundred tumans is lost in its entirety, but <p121>
>  
>       subsequently regained through trade and business 
>       dealings, must Huquq be paid a second time or not?  
>  
>       ANSWER:  In this event as well, payment of 
>       Huquq is not required.  
>  
> 46.   QUESTION:  With reference to the sacred verse, "God hath 
>       prescribed matrimony unto you", is this prescription 
>       obligatory or not?  
>  
>       ANSWER:  It is not obligatory.  
>  
> 47.   QUESTION:  Supposing that a man hath wed a certain 
>       woman believing her to be a virgin and he hath paid her 
>       the dowry, but at the time of consummation it becometh 
>       evident that she is not a virgin, are the expenses and the 
>       dowry to be repaid or not?  And if the marriage had been 
>       made conditional upon virginity, doth the unfulfilled 
>       condition invalidate that which was conditioned upon 
>       it?  
>  
>       ANSWER:  In such a case the expenses and the 
>       dowry may be refunded.  The unfulfilled condition 
>       invalidateth that which is conditioned upon it.  
>       However, to conceal and forgive the matter will, 
>       in the sight of God, merit a bounteous reward.  
>  
> 48.   QUESTION:  "A feast hath been enjoined upon you..."  
>       Is this obligatory or not?  
>  
>       ANSWER:  It is not obligatory. 
>  
> 49.   QUESTION:  Concerning the penalties for adultery, 
>       sodomy, and theft, and the degrees thereof.  
>  
>       ANSWER:  The determination of the degrees of 
>       these penalties rests with the House of Justice. <p122>
> 50.   QUESTION:  Concerning the legitimacy or otherwise of 
>       marrying one's relatives.  
>  
>       ANSWER:  These matters likewise rest with the 
>       Trustees of the House of Justice.  
>  
> 51.   QUESTION:  With reference to ablutions, it hath been 
>       revealed, "Let him that findeth no water for ablution 
>       repeat five times the words 'In the Name of God, the Most 
>       Pure, the Most Pure'":  is it permissible to recite this 
>       verse in times of bitter cold, or if the hands or face be 
>       wounded?  
>  
>       ANSWER:  Warm water may be used in times of 
>       bitter cold.  If there are wounds on the face or 
>       hands, or there be other reasons such as aches and 
>       pains for which the use of water would be harmful, 
>       one may recite the appointed verse in place of the 
>       ablution.  
>  
> 52.   QUESTION:  Is the recitation of the verse revealed to 
>       replace the Prayer of the Signs obligatory?  
>  
>       ANSWER:  It is not obligatory. 
>  
> 53.   QUESTION:  With reference to inheritance, when there 
>       are full brothers and full sisters, would half-brothers 
>       and half-sisters on the mother's side also receive a 
>       share?  
>  
>       ANSWER:  They receive no share.  
>  
> 54.   QUESTION:  He saith, exalted be He:  "Should the son of 
>       the deceased have passed away in the days of his father 
>       and have left children, they will inherit their <p123>
>  
>       father's share..."  What is to be done if the daughter 
>       hath died during the lifetime of her father?  
>  
>       ANSWER:  Her share of the inheritance should be 
>       distributed among the seven categories of heirs 
>       according to the ordinance of the Book.  
>  
> 55.   QUESTION:  If the deceased be a woman, to whom is the 
>       "wife's" share of the inheritance allotted?  
>  
>       ANSWER:  The "wife's" share of the inheritance is 
>       allotted to the husband.  
>  
> 56.   QUESTION:  Concerning the shrouding of the body of the 
>       deceased which is decreed to comprise five sheets:  does the 
>       five refer to five cloths which were hitherto customarily 
>       used or to five full-length shrouds wrapped one around 
>       the other?  
>  
>       ANSWER:  The use of five cloths is intended. 
>  
> 57.   QUESTION:  Concerning disparities between certain 
>       revealed verses.  
>  
>       ANSWER:  Many Tablets were revealed and dispatched 
>       in their original form without being 
>       checked and reviewed.  Consequently, as bidden, 
>       they were again read out in the Holy Presence, and 
>       brought into conformity with the grammatical 
>       conventions of the people in order to forestall the 
>       cavils of opponents of the Cause.  Another reason 
>       for this practice is that the new style inaugurated 
>       by the Herald, may the souls of all else but Him be 
>       offered up for His sake, was seen to be marked by 
>       substantial latitude in adherence to the rules of <p124>
>  
>       grammar; sacred verses therefore were then 
>       revealed in a style which is for the most part in 
>       conformity with current usage for ease of understanding 
>       and concision of expression.  
>  
> 58.   QUESTION:  Concerning the blessed verse, "When travelling, 
>       if ye should stop and rest in some safe spot, perform 
>       ye ... a single prostration in place of each unsaid 
>       Obligatory Prayer":  is this compensation for the Obligatory 
>       Prayer missed by reason of insecure circumstances, or 
>       is obligatory prayer completely suspended during travel, 
>       and doth the prostration take its place?  
>  
>       ANSWER:  If, when the hour of obligatory prayer 
>       arriveth, there be no security, one should, upon 
>       arrival in safe surroundings, perform a prostration 
>       in place of each Obligatory Prayer that was 
>       missed, and after the final prostration, sit cross-legged 
>       and read the designated verse.  If there be a 
>       safe place, obligatory prayer is not suspended 
>       during travel.  
>  
> 59.   QUESTION:  If, after a traveller hath stopped and rested 
>       it is the time for obligatory prayer, should he perform the 
>       prayer, or make the prostration in its stead?  
>  
>       ANSWER:  Except in insecure circumstances 
>       omission of the Obligatory Prayer is not permissible.  
>  
> 60.   QUESTION:  If, due to missed Obligatory Prayers, a 
>       number of prostrations are required, must the verse be 
>       repeated after each compensating prostration or not? <p125>
>  
>       ANSWER:  It is sufficient to recite the designated 
>       verse after the last prostration.  The several prostrations 
>       do not require separate repetitions of the 
>       verse.  
>  
> 61.   QUESTION:  If an Obligatory Prayer be omitted at home, 
>       is it to be compensated for by a prostration or not?  
>  
>       ANSWER:  In answer to previous questions it was 
>       written:  "This provision regarding the compensating 
>       prostration applieth both at home and on a 
>       journey."  
>  
> 62.   QUESTION:  If, for another purpose, one hath performed 
>       ablutions, and the time of obligatory prayer arriveth, are 
>       these ablutions sufficient or must they be renewed?  
>  
>       ANSWER:  These same ablutions are sufficient, and 
>       there is no need for them to be renewed.  
>  
> 63.   QUESTION:  In the Kitab-i-Aqdas obligatory prayer 
>       hath been enjoined, consisting of nine rak'ahs, to be performed 
>       at noon, in the morning and the evening, but the 
>       Tablet of Obligatory Prayers+F1 appeareth to differ from 
>       this.  
>  
>       ANSWER:  That which hath been revealed in 
>       the Kitab-i-Aqdas concerneth a different Obligatory 
>       Prayer.  Some years ago a number of the 
>       ordinances of the Kitab-i-Aqdas including that 
>       Obligatory Prayer were, for reasons of wisdom, 
>  
> +F1 The Tablet containing the three Obligatory Prayers now in use <p126>
>  
>       recorded separately and sent away together with 
>       other sacred writings, for the purposes of preservation 
>       and protection.  Later these three Obligatory 
>       Prayers were revealed.  
>  
> 64.   QUESTION:  In determining time, is it permissible to rely 
>       on clocks and watches?  
>  
>       ANSWER:  It is permissible to rely on clocks and 
>       watches.  
>  
> 65.   QUESTION:  In the Tablet of Obligatory Prayers, three 
>       prayers are revealed; is the performance of all three 
>       required or not?  
>  
>       ANSWER:  It is enjoined to offer one of these three 
>       prayers; whichever is performed sufficeth.  
>  
> 66.   QUESTION:  Are ablutions for the morning prayer still 
>       valid for the noonday prayer?  And similarly, are 
>       ablutions carried out at noon still valid in the evening?  
>  
>       ANSWER:  Ablutions are connected with the 
>       Obligatory Prayer for which they are performed, 
>       and must be renewed for each prayer.  
>  
> 67.   QUESTION:  Concerning the long Obligatory Prayer, it is 
>       required to stand up and "turn unto God".  This seemeth 
>       to indicate that it is not necessary to face the Qiblih; is 
>       this so or not?  
>  
>       ANSWER:  The Qiblih is intended. 
>  
> 68.   QUESTION:  Concerning the sacred verse:  "Recite ye the 
>       verses of God every morn and eventide." <p127>
>  
>       ANSWER:  The intention is all that hath been sent 
>       down from the Heaven of Divine Utterance.  The 
>       prime requisite is the eagerness and love of 
>       sanctified souls to read the Word of God.  To read 
>       one verse, or even one word, in a spirit of joy and 
>       radiance, is preferable to the perusal of many 
>       Books.  
>  
> 69.   QUESTION:  May a person, in drawing up his will, 
>       assign some portion of his property--beyond that which is 
>       devoted to payment of Huququ'llah and the settlement of 
>       debts--to works of charity, or is he entitled to do no more 
>       than allocate a certain sum to cover funeral and burial 
>       expenses, so that the rest of his estate will be distributed 
>       in the manner fixed by God among the designated 
>       categories of heirs?  
>  
>       ANSWER:  A person hath full jurisdiction over his 
>       property.  If he is able to discharge the Huququ'llah, 
>       and is free of debt, then all that is recorded 
>       in his will, and any declaration or avowal it 
>       containeth, shall be acceptable.  God, verily, hath 
>       permitted him to deal with that which He hath 
>       bestowed upon him in whatever manner he may 
>       desire.  
>  
> 70.   QUESTION:  Is the use of the burial ring enjoined 
>       exclusively for adults, or is it for minors as well?  
>  
>       ANSWER:  It is for adults only.  The Prayer for the 
>       Dead is likewise for adults.  
>  
> 71.   QUESTION:  Should a person wish to fast at a time <p128>
>  
>       other than in the month of Ala', is this permissible or 
>       not; and if he hath vowed or pledged himself to such a 
>       fast, is this valid and acceptable?  
>  
>       ANSWER:  The ordinance of fasting is such as hath 
>       already been revealed.  Should someone pledge 
>       himself, however, to offer up a fast to God, 
>       seeking in this way the fulfilment of a wish, or to 
>       realize some other aim, this is permissible, now as 
>       heretofore.  Howbeit, it is God's wish, exalted be 
>       His glory, that vows and pledges be directed to 
>       such objectives as will profit mankind.  
>  
> 72.   QUESTION:  Again a question hath been asked concerning 
>       the residence and personal clothing:  are these to 
>       revert, in the absence of male offspring, to the House of 
>       Justice, or are they to be distributed like the rest of the 
>       estate?  
>  
>       ANSWER:  Two thirds of the residence and personal 
>       clothing pass to the female offspring, and 
>       one third to the House of Justice, which God hath 
>       made to be the treasury of the people.  
>  
> 73.   QUESTION:  If, upon completion of the year of patience, 
>       the husband refuseth to allow divorce, what course should 
>       be adopted by the wife?  
>  
>       ANSWER:  When the period is ended divorce is 
>       effected.  However, it is necessary that there be 
>       witnesses to the beginning and end of this period, 
>       so that they can be called upon to give testimony 
>       should the need arise. <p129>
> 74.   QUESTION:  Concerning the definition of old age.  
>  
>       ANSWER:  To the Arabs it denoteth the furthest 
>       extremity of old age, but for the people of Baha it 
>       is from the age of seventy.  
>  
> 75.   QUESTION:  Concerning the limit of fasting for someone 
>       travelling on foot.  
>  
>       ANSWER:  The limit is set at two hours.  If this is 
>       exceeded, it is permissible to break the Fast.  
>  
> 76.   QUESTION:  Concerning observance of the Fast by 
>       people engaged in hard labour during the month of 
>       fasting.  
>  
>       ANSWER:  Such people are excused from fasting; 
>       however, in order to show respect to the law of 
>       God and for the exalted station of the Fast, it is 
>       most commendable and fitting to eat with 
>       frugality and in private.   
>  
> 77.   QUESTION:  Do ablutions performed for the Obligatory 
>       Prayer suffice for the ninety-five repetitions of the 
>       Greatest Name?  
>  
>       ANSWER:  It is unnecessary to renew the ablutions. 
>  
> 78.   QUESTION:  Concerning clothes and jewellery which a 
>       husband may have purchased for his wife:  are these to be 
>       distributed, after his death, amongst his heirs, or are 
>       they specially for the wife?  
>  
>       ANSWER:  Aside from used clothing, whatever 
>       there may be, jewellery or otherwise, belongeth to <p130>
>  
>       the husband, except what is proven to have been 
>       gifts to the wife.  
>  
> 79.   QUESTION:  Concerning the criterion of justness when 
>       proving some matter dependent on the testimony of two 
>       just witnesses.  
>  
>       ANSWER:  The criterion of justness is a good 
>       reputation among the people.  The testimony of all 
>       God's servants, of whatever faith or creed, is 
>       acceptable before His Throne.  
>  
> 80.   QUESTION:  If the deceased hath not settled his obligation 
>       to Huququ'llah, nor paid his other debts, are these to be 
>       discharged by proportionate deductions from the residence, 
>       personal clothing and the rest of the estate, or are the 
>       residence and personal clothing set aside for the male 
>       offspring, and consequently the debts must be settled from 
>       the rest of the estate?  And if the rest of the estate is 
>       insufficient for this purpose, how should the debts be 
>       settled?  
>  
>       ANSWER:  Outstanding debts and payments of 
>       Huquq should be settled from the remainder of the 
>       estate, but if this is insufficient for the purpose, 
>       the shortfall should be met from his residence and 
>       personal clothing.  
>  
> 81.   QUESTION:  Should the third Obligatory Prayer be 
>       offered while seated or standing?  
>  
>       ANSWER:  It is preferable and more fitting to stand 
>       in an attitude of humble reverence.  
>  
> 82.   QUESTION:  Concerning the first Obligatory Prayer <p131>
>  
>       it hath been ordained, "one should perform it at whatever 
>       time one findeth oneself in a state of humbleness and 
>       longing adoration":  is it to be performed once in twenty-four 
>       hours, or more frequently?  
>  
>       ANSWER:  Once in twenty-four hours is sufficient; 
>       this is that which hath been uttered by the Tongue 
>       of Divine Command.  
>  
> 83.   QUESTION:  Concerning the definition of "morning", 
>       "noon" and "evening".  
>  
>       ANSWER:  These are sunrise, noon and sunset.  The 
>       allowable times for Obligatory Prayers are from 
>       morning till noon, from noon till sunset, and from 
>       sunset till two hours thereafter.  Authority is in the 
>       hand of God, the Bearer of the Two Names.  
>  
> 84.   QUESTION:  Is it permissible for a believer to marry an 
>       unbeliever?  
>  
>       ANSWER:  Both taking and giving in marriage are 
>       permissible; thus did the Lord decree when He 
>       ascended the throne of bounteousness and grace.  
>  
> 85.   QUESTION:  Concerning the Prayer for the Dead:  should 
>       it precede or follow the interment?  And is facing the 
>       Qiblih required?  
>  
>       ANSWER:  Recital of this prayer should precede 
>       interment; and as regards the Qiblih:  "Whichever 
>       way ye turn, there is the face of God."+F1 
>  
> +F1 Qur'an 2:115 <p132>
> 86.   QUESTION:  At noon, which is the time for two of 
>       the Obligatory Prayers--the short midday prayer, and 
>       the prayer to be offered in the morning, noon, and 
>       evening--is it necessary in this case to perform two 
>       ablutions or would one suffice?  
>  
>       ANSWER:  The renewal of ablutions is unnecessary. 
>  
> 87.   QUESTION:  Concerning the dowry for village-dwellers 
>       which is to be of silver:  is it the bride or bridegroom 
>       who is intended or both of them?  And what is to be 
>       done if one is a city-dweller and the other a village-dweller?  
>  
>       ANSWER:  The dowry is determined by the 
>       dwelling-place of the bridegroom; if he be a city-dweller, 
>       the dowry is of gold, and if he be a 
>       village-dweller, it is of silver.  
>  
> 88.   QUESTION:  What is the criterion for determining if 
>       one is a city-dweller or a village-dweller?  If a city-dweller 
>       taketh up residence in a village, or a village-dweller 
>       in a city, intending to settle permanently, what 
>       ruling is applicable?  Is the place of birth the deciding 
>       factor?  
>  
>       ANSWER:  The criterion is permanent residence 
>       and, depending on where this is, the injunction in 
>       the Book must be observed accordingly.  
>  
> 89.   QUESTION:  In the holy Tablets it hath been revealed that 
>       when someone acquireth the equivalent of nineteen 
>       mithqals of gold, he should pay the Right of God on that <p133>
>  
>       sum.  Might it be explained how much of this nineteen 
>       should be paid?  
>  
>       ANSWER:  Nineteen out of one hundred is established 
>       by the ordinance of God.  Computation 
>       should be made on this basis.  It may then be 
>       ascertained what amount is due on nineteen.  
>  
> 90.   QUESTION:  When one's wealth exceeds nineteen, is it 
>       necessary for it to increase by a further nineteen before 
>       Huquq is due again, or would it be due on any increase?  
>  
>       ANSWER:  Any amount added to nineteen is 
>       exempt from Huquq until it reacheth a further 
>       nineteen.  
>  
> 91.   QUESTION:  Concerning pure water, and the point at 
>       which it is considered used.  
>  
>       ANSWER:  Small quantities of water, such as one 
>       cupful, or even two or three, must be considered 
>       used after a single washing of the face and hands.  
>       But a kurr+F1 or more of water remaineth unchanged 
>       after one or two washings of the face, 
>       and there is no objection to its use unless it is 
>       altered in one of the three ways,+F2 for example its 
>       colour is changed, in which case it should be 
>       looked upon as used.  
>  
> 92.   QUESTION:  In a treatise in Persian on various questions, 
>       the age of maturity hath been set at fifteen; is 
>  
> +F1 This refers to a volume of approximately one half of a cubic metre 
> +F2 Colour, taste and smell <p134>
>  
>       marriage likewise conditional upon the reaching of 
>       maturity, or is it permissible before that time?  
>  
>       ANSWER:  Since the consent of both parties is 
>       required in the Book of God, and since, before 
>       maturity, their consent or lack of it cannot be 
>       ascertained, marriage is therefore conditional upon 
>       reaching the age of maturity, and is not permissible 
>       before that time.  
>  
> 93.   QUESTION:  Concerning fasting and obligatory prayer 
>       by the sick.  
>  
>       ANSWER:  In truth, I say that obligatory prayer 
>       and fasting occupy an exalted station in the sight 
>       of God.  It is, however, in a state of health that 
>       their virtue can be realized.  In time of ill-health it 
>       is not permissible to observe these obligations; 
>       such hath been the bidding of the Lord, exalted be 
>       His glory, at all times.  Blessed be such men and 
>       women as pay heed, and observe His precepts.  All 
>       praise be unto God, He who hath sent down the 
>       verses and is the Revealer of undoubted proofs!  
>  
> 94.   QUESTION:  Concerning mosques, chapels and temples. 
>  
>       ANSWER:  Whatever hath been constructed for the 
>       worship of the one true God, such as mosques, 
>       chapels and temples, must not be used for any 
>       purpose other than the commemoration of His 
>       Name.  This is an ordinance of God, and he who 
>       violateth it is verily of those who have transgressed.  
>       No harm attacheth to the builder, for he <p135>
>  
>       hath performed his deed for the sake of God, and 
>       hath received and will continue to receive his just 
>       reward.  
>  
> 95.   QUESTION:  Regarding the appointments of a place of 
>       business, which are needed for carrying on one's work or 
>       profession:  are they subject to the payment of Huququ'llah, 
>       or are they covered by the same ruling as the 
>       household furnishings?  
>  
>       ANSWER:  They are covered by the same ruling as 
>       the household furnishings.  
>  
> 96.   QUESTION:  Concerning the exchange of property held in 
>       trust for cash or other forms of property, to guard against 
>       depreciation or loss.  
>  
>       ANSWER:  Regarding the written question on the 
>       exchange of property held in trust to guard against 
>       depreciation and loss, such exchange is permissible 
>       on condition that the substitute will be equivalent 
>       in value.  Thy Lord, verily, is the Expounder, the 
>       Omniscient, and He, truly, is the Ordainer, the 
>       Ancient of Days.  
>  
> 97.   QUESTION:  Concerning the washing of the feet in winter 
>       and summer.  
>  
>       ANSWER:  It is the same in both cases; warm 
>       water is preferable, but there can be no objection 
>       to cold.  
>  
> 98.   QUESTION:  A further question on divorce.  
>  
>       ANSWER:  Since God, exalted be His glory, doth <p136>
>  
>       not favour divorce, nothing was revealed on 
>       this issue.  However, from the beginning of the 
>       separation until the end of one year, two people or 
>       more must remain informed as witnesses; if, by the 
>       end, there is no reconciliation, divorce taketh 
>       place.  This must be recorded in the registry by the 
>       religious judicial officer of the city appointed by 
>       the Trustees of the House of Justice.  Observance of 
>       this procedure is essential lest those that are 
>       possessed of an understanding heart be saddened.  
>  
> 99.   QUESTION:  Concerning consultation.  
>  
>       ANSWER:  If consultation among the first group of 
>       people assembled endeth in disagreement, new 
>       people should be added, after which persons to the 
>       number of the Greatest Name, or fewer or more, 
>       shall be chosen by lot.  Whereupon the consultation 
>       shall be renewed, and the outcome, whatever 
>       it is, shall be obeyed.  If, however, there is 
>       still disagreement, the same procedure should be 
>       repeated once more, and the decision of the 
>       majority shall prevail.  He, verily, guideth whomsoever 
>       He pleaseth to the right way.  
>  
> 100.  QUESTION:  Concerning inheritance.  
>  
>       ANSWER:  Regarding inheritance, that which the 
>       Primal Point hath ordained--may the souls of all 
>       else but Him be offered up for His sake--is well 
>       pleasing.  The existing heirs should receive their 
>       allotted shares of the inheritance, while a statement 
>       of the remainder must be submitted to <p137>
>  
>       the Court of the Most High.  In His hand is the 
>       source of authority; He ordaineth as He pleaseth.  
>       In this regard, a law was revealed in the Land of 
>       Mystery,+F1 temporarily awarding the missing heirs' 
>       inheritance to the existing heirs until such time as 
>       the House of Justice shall be established, when the 
>       decree concerning this will be promulgated.  The 
>       inheritance, however, of those who emigrated in 
>       the same year as the Ancient Beauty, hath been 
>       awarded to their heirs, and this is a bounty of God 
>       bestowed upon them.  
>  
> 101.  QUESTION:  Concerning the law on treasure trove.  
>  
>       ANSWER:  Should a treasure be found, one third 
>       thereof is the right of the discoverer, and the other 
>       two thirds should be expended by the men of 
>       the House of Justice for the welfare of all people.  
>       This shall be done after the establishment of the 
>       House of Justice, and until that time it shall be 
>       committed to the keeping of trustworthy persons 
>       in each locality and territory.  He, in truth, is the 
>       Ruler, the Ordainer, the Omniscient, the All-Informed.  
>  
> 102.  QUESTION:  Concerning Huquq on real estate which 
>       yieldeth no profit.  
>  
>       ANSWER:  The ordinance of God is that real estate 
>       which hath ceased to yield income, that is, 
>  
> +F1 Adrianople <p138>
>  
>       from which no profit accrueth, is not liable to 
>       payment of Huquq.  He, verily, is the Ruler, the 
>       Munificent.  
>  
> 103.  QUESTION:  Concerning the holy verse:  "In regions where 
>       the days and nights grow long, let times of prayer be 
>       gauged by clocks..."  
>  
>       ANSWER:  The intention is those territories that 
>       are remote.  In these climes, however, the difference 
>       in length is but a few hours, and therefore 
>       this ruling doth not apply.  
>  
> 104.  In the Tablet to Aba Badi', this holy verse hath 
>       been revealed:  "Verily, We have enjoined on every 
>       son to serve his father."  Such is the decree which 
>       We have set forth in the Book.  
>  
> 105.  And in another Tablet, these exalted words have been 
>       revealed:  O Muhammad!  The Ancient of Days hath 
>       turned His countenance towards thee, making 
>       mention of thee, and exhorting the people of God 
>       to educate their children.  Should a father neglect 
>       this most weighty commandment laid down in the 
>       Kitab-i-Aqdas by the Pen of the Eternal King, he 
>       shall forfeit rights of fatherhood, and be accounted 
>       guilty before God.  Well is it with him who 
>       imprinteth on his heart the admonitions of the 
>       Lord, and steadfastly cleaveth unto them.  God, in 
>       truth, enjoineth on His servants what shall assist 
>       and profit them, and enable them to draw nigh 
>       unto Him.  He is the Ordainer, the Everlasting. <p139>
> 106.  He is God, exalted be He, the Lord of majesty and 
>       power!  The Prophets and Chosen Ones have all 
>       been commissioned by the One True God, 
>       magnified be His glory, to nurture the trees of 
>       human existence with the living waters of uprightness 
>       and understanding, that there may appear 
>       from them that which God hath deposited within 
>       their inmost selves.  As may be readily observed, 
>       each tree yieldeth a certain fruit, and a barren tree 
>       is but fit for fire.  The purpose of these Educators, 
>       in all they said and taught, was to preserve man's 
>       exalted station.  Well is it with him who in the 
>       Day of God hath laid fast hold upon His precepts 
>       and hath not deviated from His true and fundamental 
>       Law.  The fruits that best befit the tree of 
>       human life are trustworthiness and godliness, 
>       truthfulness and sincerity; but greater than all, 
>       after recognition of the unity of God, praised and 
>       glorified be He, is regard for the rights that are 
>       due to one's parents.  This teaching hath been 
>       mentioned in all the Books of God, and reaffirmed 
>       by the Most Exalted Pen.  Consider that which the 
>       Merciful Lord hath revealed in the Qur'an, exalted 
>       are His words:  "Worship ye God, join with Him 
>       no peer or likeness; and show forth kindliness and 
>       charity towards your parents..."  Observe how 
>       loving-kindness to one's parents hath been linked 
>       to recognition of the one true God!  Happy they 
>       who are endued with true wisdom and understanding, 
>       who see and perceive, who read and understand, 
>       and who observe that which God hath <p140>
>  
>       revealed in the Holy Books of old, and in this 
>       incomparable and wondrous Tablet.  
>  
> 107.  In one of the Tablets He, exalted be His words, hath 
>       revealed:  And in the matter of Zakat, We have 
>       likewise decreed that you should follow what hath 
>       been revealed in the Qur'an. <p141>
>  
>                         SYNOPSIS AND 
>                      CODIFICATION OF THE 
>                    LAWS AND ORDINANCES OF 
>                      THE KITAB-I-AQDAS <p142>
>  
>                 [THIS PAGE IS INTENTIONALLY BLANK.] <p143>
>                      SUMMARY OF CONTENTS 
>  
>  
> I.    THE APPOINTMENT OF ABDU'L-BAHA AS THE 
>       SUCCESSOR OF BAHA'U'LLAH AND INTERPRETER 
>       OF HIS TEACHINGS 
>  
>       A.  Turn towards Him 
>       B.  Refer to Him 
>  
> II.   ANTICIPATION OF THE INSTITUTION OF THE 
>       GUARDIANSHIP 
>  
> III.  THE INSTITUTION OF THE HOUSE OF JUSTICE 
>  
> IV.   LAWS, ORDINANCES AND EXHORTATIONS 
>  
>       A.  Prayer 
>       B.  Fasting 
>       C.  Laws of Personal Status 
>       D.  Miscellaneous Laws, Ordinances and Exhortations 
>  
> V.    SPECIFIC ADMONITIONS, REPROOFS AND WARNINGS 
>  
> VI.   MISCELLANEOUS SUBJECTS <p144>
>  
>               [THIS PAGE INTENTIONALLY BLANK.] <p145>
>                      SYNOPSIS AND CODIFICATION 
>  
> I.    THE APPOINTMENT OF ABDU'L-BAHA AS THE 
>       SUCCESSOR OF BAHA'U'LLAH AND INTERPRETER 
>       OF HIS TEACHINGS 
>  
>       A.  The faithful are enjoined to turn their faces towards 
>           the One "Whom God hath purposed, Who hath 
>           branched from this Ancient Root". 
> 
>       B.  The faithful are bidden to refer whatsoever they do 
>           not understand in the Baha'i writings to "Him Who 
>           hath branched from this mighty Stock". 
>  
> II.   ANTICIPATION OF THE INSTITUTION OF THE GUARDIANSHIP 
>  
> III.  THE INSTITUTION OF THE HOUSE OF JUSTICE 
>  
>       A.  The House of Justice is formally ordained. 
>       B.  Its functions are defined. 
>       C.  Its revenues are fixed. 
>  
> IV.   LAWS, ORDINANCES AND EXHORTATIONS 
>  
>       A.  Prayer 
>  
>           1.  The sublime station occupied by the Obligatory 
>               Prayers in the Baha'i Revelation. 
>  
>           2.  The Qiblih: 
> 
>               a.  Identified by the Bab with "the One Whom 
>                   God will make manifest". 
> 
>               b.  The appointment made by the Bab is 
>                   confirmed by Baha'u'llah. 
> 
>               c.  Baha'u'llah ordains His resting-place as 
>                   the Qiblih after His passing. <p146>
>  
>               d.  Turning to the Qiblih is mandatory while 
>                   reciting the Obligatory Prayers. 
>  
>           3.  The Obligatory Prayers are binding on men 
>               and women on attaining the age of maturity, 
>               which is fixed at 15. 
>  
>           4.  Exemption from offering the Obligatory 
>               Prayers is granted to: 
> 
>               a.  Those who are ill. 
> 
>               b.  Those who are over 70. 
> 
>               c.  Women in their courses provided they 
>                   perform their ablutions and repeat a 
>                   specifically revealed verse 95 times a day. 
>  
>           5.  The Obligatory Prayers should be offered 
>               individually.  
>           
>           6.  The choice of one of the three Obligatory 
>               Prayers is permissible. 
>  
>           7.  By "morning", "noon" and "evening", mentioned 
>               in connection with the Obligatory 
>               Prayers, is meant respectively the intervals 
>               between sunrise and noon, between noon and 
>               sunset, and from sunset till two hours after 
>               sunset. 
>  
>           8.  The recital of the first (long) Obligatory 
>               Prayer, once in twenty-four hours is sufficient. 
>  
>           9.  It is preferable to offer the third (short) 
>               Obligatory Prayer while standing. 
>  
>          10.  Ablutions: 
> 
>               a.  Ablutions must precede the recital of the 
>                   Obligatory Prayers. 
> 
>               b.  For every Obligatory Prayer fresh ablutions 
>                   must be performed. <p147>
>  
>               c.  Should two Obligatory Prayers be offered 
>                   at noon one ablution for both prayers is 
>                   sufficient. 
> 
>               d.  If water is unavailable or its use harmful 
>                   to the face or hands, the repetition, five 
>                   times, of a specifically revealed verse is 
>                   prescribed. 
> 
>               e.  Should the weather be too cold the use of 
>                   warm water is recommended. 
> 
>               f.  If ablutions have been performed for other 
>                   purposes, their renewal prior to the 
>                   recital of the Obligatory Prayer is not 
>                   required. 
> 
>               g.  Ablutions are essential whether a bath has 
>                   been taken previously or not. 
>  
>          11.  Determining the times fixed for Prayer: 
> 
>               a.  Reliance on clocks is permissible in 
>                   determining the times for offering the 
>                   Obligatory Prayers. 
> 
>               b.  In countries situated in the extreme north 
>                   or south, where the duration of days and 
>                   nights varies considerably, clocks and 
>                   timepieces should be relied upon, without 
>                   reference to sunrise or sunset. 
>  
>          12.  In case of danger, whether when travelling or 
>               not, for every Obligatory Prayer not offered a 
>               prostration and the recital of a specific verse is 
>               enjoined, to be followed by the repetition, 
>               eighteen times, of another specific verse. 
>  
>          13.  Congregational prayer is forbidden except the 
>               Prayer for the Dead. 
>  
>          14.  The recital, in its entirety, of the Prayer for <p148>
>  
>               the Dead is prescribed except for those unable 
>               to read, who are commanded to repeat the six 
>               specific passages in that Prayer. 
>  
>          15.  The Obligatory Prayer to be thrice repeated, 
>               three times a day, at morn, noon and evening, 
>               has been superseded by three Obligatory 
>               Prayers subsequently revealed. 
>  
>          16.  The Prayer of the Signs has been annulled, and 
>               a specifically revealed verse substituted for it.  
>               The recital of this verse is not however 
>               obligatory. 
>  
>          17.  Hair, sable, bones and the like do not nullify 
>               one's prayer. 
>  
>       B.  Fasting 
>  
>           1.  The sublime station occupied by fasting in the 
>               Baha'i Revelation. 
>  
>           2.  The period of fasting commences with the 
>               termination of the Intercalary Days, and ends 
>               with the Naw-Ruz Festival. 
>  
>           3.  Abstinence from food and drink, from sunrise 
>               to sunset, is obligatory. 
>  
>           4.  Fasting is binding on men and women on 
>               attaining the age of maturity, which is fixed at 
>               15. 
>  
>           5.  Exemption from fasting is granted to: 
> 
>               a.  Travellers 
> 
>                   i.   Provided the journey exceeds 9 
>                        hours.  
> 
>                   ii.  Those travelling on foot, 
>                        provided the journey exceeds 2 
>                        hours.  
> 
>                   iii. Those who break their journey 
>                        for less than 19 days. <p149>
>  
>                   iv.  Those who break their journey 
>                        during the Fast at a place where 
>                        they are to stay 19 days are 
>                        exempt from fasting only for the 
>                        first three days from their arrival.  
> 
>                   v.   Those who reach home during 
>                        the Fast must commence fasting 
>                        from the day of their arrival. 
>  
>               b.  Those who are ill. 
> 
>               c.  Those who are over 70. 
> 
>               d.  Women who are with child. 
> 
>               e.  Women who are nursing. 
> 
>               f.  Women in their courses, provided they 
>                   perform their ablutions and repeat a 
>                   specifically revealed verse 95 times a day. 
> 
>               g.  Those who are engaged in heavy labour, 
>                   who are advised to show respect for the 
>                   law by using discretion and restraint 
>                   when availing themselves of the exemption. 
>  
>           6.  Vowing to fast (in a month other than the one 
>               prescribed for fasting) is permissible.  Vows 
>               which profit mankind are however preferable in 
>               the sight of God. 
>  
>       C.  Laws of Personal Status 
>  
>           1.  Marriage: 
>  
>               a.  Marriage is highly recommended but not 
>                   obligatory. 
> 
>               b.  Plurality of wives is forbidden. 
> 
>               c.  Marriage is conditioned upon both parties 
>                   having attained the age of maturity which 
>                   is fixed at 15. <p150>
>  
>               d.  Marriage is conditioned on the consent of 
>                   both parties and their parents, whether 
>                   the woman be a maiden or not. 
> 
>               e.  It is incumbent upon both parties to 
>                   recite a specifically revealed verse indicating 
>                   their being content with the will of 
>                   God. 
> 
>               f.  Marriage with one's stepmother is forbidden. 
> 
>               g.  All matters related to marriage with one's 
>                   kindred are to be referred to the House of 
>                   Justice. 
> 
>               h.  Marriage with unbelievers is permitted. 
> 
>               i.  Betrothal: 
> 
>                   i.   The period of engagement must 
>                        not exceed 95 days. 
> 
>                   ii.  It is unlawful to become engaged 
>                        to a girl before she reaches the 
>                        age of maturity. 
> 
>               j.  The Dowry: 
> 
>                   i.   Marriage is conditioned on payment 
>                        of a dowry. 
> 
>                   ii.  The dowry is fixed at 19 mithqals 
>                        of pure gold for city-dwellers, 
>                        and 19 mithqals of silver for 
>                        village-dwellers, depending on 
>                        the permanent residence of the 
>                        husband, and not of the wife. 
> 
>                   iii. It is forbidden to pay more than 
>                        95 mithqals. 
> 
>                   iv.  It is preferable that a man content 
>                        himself with the payment of 
>                        19 mithqals of silver. 
> 
>                   v.   If the full payment of dowry is <p151>
>  
>                        not possible the issue of a promissory 
>                        note is permissible. 
> 
>               k.  Should either party, following the recital 
>                   of the specifically revealed verse and the 
>                   payment of the dowry, take a dislike to 
>                   the other before the marriage is consummated, 
>                   the period of waiting is not 
>                   necessary prior to a divorce.  The taking 
>                   back of the dowry, however, is not 
>                   permitted. 
> 
>               l.  The husband must fix for his wife the 
>                   time of his return when intending to 
>                   travel.  If, for a legitimate reason, he is prevented 
>                   from returning at the appointed 
>                   time, he must inform her and strive to 
>                   return to her.  If he fails to fulfil either 
>                   condition, she must wait 9 months, after 
>                   which she may remarry, though it is 
>                   preferable for her to wait longer.  If news 
>                   of his death or murder reaches her, and 
>                   the news is confirmed by general report or 
>                   by 2 reliable witnesses, she may remarry 
>                   after the lapse of 9 months. 
> 
>               m.  If the husband departs without informing 
>                   his wife of the date of his return, and is 
>                   aware of the law prescribed in the Kitab-i-Aqdas, 
>                   the wife may remarry after 
>                   waiting a full year.  If the husband is 
>                   unaware of this law, the wife must wait 
>                   until news of her husband reaches her. 
> 
>               n.  Should the husband, after the payment of 
>                   the dowry, discover that the wife is not a 
>                   virgin, the refund of the dowry and of the 
>                   expenses incurred may be demanded. <p152>
>  
>               o.  If the marriage has been conditioned on 
>                   virginity the refund of the dowry and of 
>                   the expenses incurred may be demanded 
>                   and the marriage invalidated.  To conceal 
>                   the matter, however, is highly meritorious 
>                   in the sight of God. 
>  
>           2.  Divorce: 
> 
>               a.  Divorce is strongly condemned. 
> 
>               b.  If antipathy or resentment develop on the 
>                   part of either the husband or the wife, 
>                   divorce is permissible, only after the lapse 
>                   of one full year.  The beginning and end of 
>                   the year of waiting must be testified by 
>                   two or more witnesses.  The act of divorce 
>                   should be registered by the judicial officer 
>                   representing the House of Justice.  Intercourse 
>                   during this period of waiting is 
>                   forbidden, and whoever breaks this law 
>                   must repent and pay the House of Justice 
>                   19 mithqals of gold. 
> 
>               c.  A further period of waiting after divorce 
>                   has taken place is not required. 
> 
>               d.  The wife who is to be divorced as a result 
>                   of her unfaithfulness forfeits the payment 
>                   of the expenses during the waiting period. 
> 
>               e.  Remarrying the wife whom one has 
>                   divorced is permissible, provided she has 
>                   not married another person.  If she has, 
>                   she must be divorced before her former 
>                   husband can remarry her. 
> 
>               f.  If at any time during the waiting period 
>                   affection should recur, the marriage tie 
>                   is valid.  If this reconciliation is followed <p153>
>  
>                   by estrangement and divorce is again 
>                   desired, a new year of waiting will have 
>                   to be commenced. 
> 
>               g.  Should differences arise between husband 
>                   and wife while travelling, he is required 
>                   to send her home, or entrust her to a 
>                   dependable person, who will escort her 
>                   there, paying her journey and her full 
>                   year's expenses.  
> 
>               h.  Should a wife insist on divorcing her 
>                   husband rather than migrate to another 
>                   country, the year of waiting is to be 
>                   counted from the time they separate, 
>                   either while he is preparing to leave, or 
>                   upon his departure. 
> 
>               i.  The Islamic law regarding remarriage 
>                   with the wife whom one has previously 
>                   divorced is abrogated. 
> 
>           3.  Inheritance:+F1 
> 
>               a.  Inheritance falls into the following categories: 
> 
>                   1.  children        1,080 out of 2,520 shares 
>                   2.  husband 
>                       or wife           390    "   2,520   " 
>                   3.  father            330    "   2,520   " 
>                   4.  mother            270    "   2,520   " 
>                   5.  brother           210    "   2,520   " 
>                   6.  sister            150    "   2,520   " 
>                   7.  teacher            90    "   2,520   " 
> 
>               b.  The share of the children, as allotted 
>                   by the Bab, is doubled by Baha'u'llah, 
>  
> +F1 The method of dividing the estate is to be applied in cases of 
> +F1 intestacy.  See item o. in this section <p154>
>  
>                   and an equal portion correspondingly 
>                   reduced from each of the remaining 
>                   beneficiaries. 
> 
>               c.  i.     In cases where there is no issue 
>                          the share of the children reverts 
>                          to the House of Justice to be expended 
>                          on orphans and widows 
>                          and for whatever will profit 
>                          mankind. 
> 
>                   ii.    If the son of the deceased be dead 
>                          and leave issue, these will inherit 
>                          the share of their father.  If the 
>                          daughter of the deceased be dead 
>                          and leave issue, her share will 
>                          have to be divided into the seven 
>                          categories specified in the Most 
>                          Holy Book. 
> 
>               d.  Should one leave offspring but either part 
>                   or all of the other categories of inheritors 
>                   be nonexistent, two thirds of their shares 
>                   reverts to the offspring and one third to 
>                   the House of Justice. 
> 
>               e.  Should none of the specified beneficiaries 
>                   exist, two thirds of the inheritance reverts 
>                   to the nephews and nieces of the 
>                   deceased.  If these do not exist, the same 
>                   share reverts to the aunts and uncles; 
>                   lacking these, to their sons and daughters. 
>                   In any case the remaining third reverts to 
>                   the House of Justice. 
> 
>               f.  Should one leave none of the aforementioned 
>                   heirs, the entire inheritance reverts 
>                   to the House of Justice. 
> 
>               g.  The residence and the personal clothing <p155>
>  
>                   of the deceased father pass to the male 
>                   not to the female offspring.  If there be 
>                   several residences the principal and most 
>                   important one passes to the male offspring. 
>                   The remaining residences will 
>                   together with the other possessions of the 
>                   deceased have to be divided among the 
>                   heirs.  If there be no male offspring two 
>                   thirds of the principal residence and the 
>                   personal clothing of the deceased father 
>                   will revert to the female issue and one 
>                   third to the House of Justice.  In the case 
>                   of the deceased mother all her used 
>                   clothing is to be equally divided amongst 
>                   her daughters.  Her unworn clothing, 
>                   jewels and property must be divided 
>                   among her heirs, as well as her used 
>                   clothing if she leaves no daughter. 
> 
>               h.  Should the children of the deceased be 
>                   minors their share should either be 
>                   entrusted to a reliable person or to a 
>                   company for purposes of investment, 
>                   until they attain the age of maturity.  A 
>                   share of the interest accrued should be 
>                   assigned to the trustee. 
> 
>               i.  The inheritance should not be divided 
>                   until after the payment of the Huququ'llah 
>                   (The Right of God), of any debts 
>                   contracted by the deceased and of any 
>                   expenses incurred for a befitting funeral 
>                   and burial. 
> 
>               j.  If the brother of the deceased is from the 
>                   same father he will inherit his full allotted 
>                   share.  If he is from another father he 
>                   will inherit only two thirds of his <p156>
>  
>                   share, the remaining one third reverting 
>                   to the House of Justice.  The same law is 
>                   applicable to the sister of the deceased. 
> 
>               k.  In case there are full brothers or full 
>                   sisters, brothers and sisters from the 
>                   mother's side do not inherit. 
> 
>               l.  A non-Baha'i teacher does not inherit.  If 
>                   there should be more than one teacher, 
>                   the share allotted to the teacher is to be 
>                   equally divided among them. 
> 
>               m.  Non-Baha'i heirs do not inherit. 
> 
>               n.  Aside from the wife's used clothing and 
>                   gifts of jewellery or otherwise which have 
>                   been proven to have been given her by her 
>                   husband, whatever the husband has purchased 
>                   for his wife are to be considered as 
>                   the husband's possessions to be divided 
>                   among his heirs. 
> 
>               o.  Any person is at liberty to will his 
>                   possessions as he sees fit provided he 
>                   makes provisions for the payment of 
>                   Huququ'llah and the discharge of his 
>                   debts. 
>  
>      D.  Miscellaneous Laws, Ordinances and 
>          Exhortations 
>     
>           1.  Miscellaneous Laws and Ordinances: 
> 
>               a.  Pilgrimage 
> 
>               b.  Huququ'llah 
> 
>               c.  Endowments 
> 
>               d.  The Mashriqu'l-Adhkar 
> 
>               e.  Duration of the Baha'i Dispensation 
> 
>               f.  Baha'i Festivals <p157>
>  
>               g.  The Nineteen Day Feast 
> 
>               h.  The Baha'i Year 
> 
>               i.  The Intercalary Days 
> 
>               j.  The age of maturity 
> 
>               k.  Burial of the dead 
> 
>               l.  Engaging in a trade or profession is made 
>                   obligatory and is exalted to the rank of 
>                   worship 
> 
>               m.  Obedience to government 
> 
>               n.  Education of children 
> 
>               o.  The writing of a testament 
> 
>               p.  Tithes (Zakat) 
> 
>               q.  Repetition of the Greatest Name 95 
>                   times a day 
> 
>               r.  The hunting of animals 
> 
>               s.  Treatment of female servants 
> 
>               t.  The finding of lost property 
> 
>               u.  Disposition of treasure trove 
> 
>               v.  Disposal of objects held in trust 
> 
>               w.  Manslaughter 
> 
>               x.  Definition of just witnesses 
> 
>               y.  Prohibitions: 
> 
>                   i.      Interpretation of the Holy Writ 
> 
>                   ii.     Slave trading 
> 
>                   iii.    Asceticism 
> 
>                   iv.     Monasticism 
> 
>                   v.      Mendicancy 
> 
>                   vi.     Priesthood 
> 
>                   vii.    Use of pulpits 
> 
>                   viii.   The kissing of hands <p158>
>  
>                   ix.     Confession of sins 
> 
>                   x.      Plurality of wives 
> 
>                   xi.     Intoxicating drinks 
> 
>                   xii.    Opium 
> 
>                   xiii.   Gambling 
> 
>                   xiv.    Arson 
> 
>                   xv.     Adultery 
> 
>                   xvi.    Murder 
> 
>                   xvii.   Theft 
> 
>                   xviii.  Homosexuality 
> 
>                   xix.    Congregational prayer, except 
>                           for the dead 
> 
>                   xx.     Cruelty to animals 
> 
>                   xxi.    Idleness and sloth 
> 
>                   xxii.   Backbiting 
> 
>                   xxiii.  Calumny 
> 
>                   xxiv.   Carrying arms unless essential 
> 
>                   xxv.    Use of public pools in Persian 
>                           baths 
> 
>                   xxvi.   Entering a house without the 
>                           owner's permission 
> 
>                   xxvii.  Striking or wounding a person 
> 
>                   xxviii. Contention and conflict 
> 
>                   xxix.   Muttering sacred verses in the 
>                           street 
> 
>                   xxx.    Plunging one's hand in food 
> 
>                   xxxi.   Shaving one's head 
> 
>                   xxxii.  Growth of men's hair beyond the 
>                           lobe of the ear <p159>
>  
>           2.  Abrogation of specific laws and ordinances of 
>               previous Dispensations, which prescribed: 
> 
>               a.  Destruction of books 
> 
>               b.  Prohibition of the wearing of silk 
> 
>               c.  Prohibition of the use of gold and silver 
>                   utensils 
> 
>               d.  Limitation of travel 
> 
>               e.  Offering priceless gifts to the Founder of 
>                   the Faith 
> 
>               f.  Prohibition on questioning the Founder 
>                   of the Faith 
> 
>               g.  Prohibition against remarrying one's 
>                   divorced wife 
> 
>               h.  Penalizing whoever causes sadness to his 
>                   neighbour 
> 
>               i.  Prohibition of music 
> 
>               j.  Limitations upon one's apparel and beard 
> 
>               k.  Uncleanliness of divers objects and peoples 
> 
>               l.  Uncleanliness of semen 
> 
>               m.  Uncleanliness of certain objects for 
>                   purposes of prostration 
>  
>           3.  Miscellaneous Exhortations: 
> 
>               a.  To associate with the followers of all 
>                   religions with fellowship 
> 
>               b.  To honour one's parents 
> 
>               c.  Not to wish for others what one does not 
>                   wish for one's self 
> 
>               d.  To teach and propagate the Faith after the 
>                   ascension of its Founder <p160>
>  
>               e.  To assist those who arise to promote the 
>                   Faith 
> 
>               f.  Not to depart from the Writings or to be 
>                   misled by those who do 
> 
>               g.  To refer to the Holy Writ when differences 
>                   arise 
> 
>               h.  To immerse one's self in the study of the 
>                   Teachings 
> 
>               i.  Not to follow one's idle fancies and vain 
>                   imaginations 
> 
>               j.  To recite the holy verses at morn and at 
>                   eventide 
> 
>               k.  To recite the holy verses melodiously 
> 
>               l.  To teach one's children to chant the holy 
>                   verses in the Mashriqu'l-Adhkar 
> 
>               m.  To study such arts and sciences as benefit 
>                   mankind 
> 
>               n.  To take counsel together 
> 
>               o.  Not to be indulgent in carrying out the 
>                   statutes of God 
> 
>               p.  To repent to God of one's sins 
> 
>               q.  To distinguish one's self through good 
>                   deeds 
> 
>                   i.      To be truthful 
> 
>                   ii.     To be trustworthy 
> 
>                   iii.    To be faithful 
> 
>                   iv.     To be righteous and fear God 
> 
>                   v.      To be just and fair 
> 
>                   vi.     To be tactful and wise 
> 
>                   vii.    To be courteous 
> 
>                   viii.   To be hospitable <p161>
>  
>                   ix.     To be persevering 
> 
>                   x.      To be detached 
> 
>                   xi.     To be absolutely submissive to 
>                           the Will of God 
> 
>                   xii.    Not to stir up mischief 
> 
>                   xiii.   Not to be hypocritical 
> 
>                   xiv.    Not to be proud 
> 
>                   xv.     Not to be fanatical 
> 
>                   xvi.    Not to prefer one's self to one's 
>                           neighbour 
> 
>                   xvii.   Not to contend with one's neighbour 
> 
>                   xviii.  Not to indulge one's passions 
> 
>                   xix.    Not to lament in adversity 
> 
>                   xx.     Not to contend with those in 
>                           authority 
> 
>                   xxi.    Not to lose one's temper 
> 
>                   xxii.   Not to anger one's neighbour 
>   
>               r.  To be closely united 
> 
>               s.  To consult competent physicians when 
>                   ill 
> 
>               t.  To respond to invitations 
> 
>               u.  To show kindness to the kindred of the 
>                   Founder of the Faith 
> 
>               v.  To study languages for the furtherance of 
>                   the Faith 
> 
>               w.  To further the development of cities and 
>                   countries for the glorification of the 
>                   Faith 
> 
>               x.  To restore and preserve the sites associated 
>                   with the Founders of the Faith <p162>
>  
>               y.  To be the essence of cleanliness: 
> 
>                   i.      To wash one's feet 
> 
>                   ii.     To perfume one's self 
> 
>                   iii.    To bathe in clean water 
> 
>                   iv.     To cut one's nails 
> 
>                   v.      To wash soiled things in clean 
>                           water 
> 
>                   vi.     To be stainless in one's dress 
> 
>                   vii.    To renew the furnishings of one's 
>                           house 
>   
> V.    SPECIFIC ADMONITIONS, REPROOFS AND WARNINGS 
>       Addressed to: 
>  
>       1.  The entire human race 
> 
>       2.  Crowned heads of the world 
> 
>       3.  The concourse of ecclesiastics 
> 
>       4.  The Rulers of America and Presidents of the 
>           Republics therein 
> 
>       5.  William I, King of Prussia 
> 
>       6.  Francis Joseph, Emperor of Austria 
> 
>       7.  The people of the Bayan 
> 
>       8.  Members of parliaments throughout the world 
>   
> VI.   MISCELLANEOUS SUBJECTS 
>  
>       1.  The transcendent character of the Baha'i 
>           Revelation 
> 
>       2.  The exalted station of the Author of the Faith 
> 
>       3.  The supreme importance of the Kitab-i-Aqdas, 
>           "The Most Holy Book" 
> 
>       4.  The doctrine of the "Most Great Infallibility" <p163>
>  
>       5.  The twin duties of recognition of the Manifestation 
>           and observance of His Laws, and their 
>           inseparability 
> 
>       6.  The end of all learning is the recognition of 
>           Him Who is the Object of all knowledge 
> 
>       7.  The blessedness of those who have recognized 
>           the fundamental verity "He shall not be asked of 
>           His doings" 
> 
>       8.  The revolutionizing effect of the "Most Great 
>           Order" 
> 
>       9.  The selection of a single language and the 
>           adoption of a common script for all on earth 
>           to use:  one of two signs of the maturity of the 
>           human race 
> 
>      10.  Prophecies of the Bab regarding "He Whom 
>           God will make manifest" 
> 
>      11.  Prediction relating to opposition to the Faith 
> 
>      12.  Eulogy of the king who will profess the Faith 
>           and arise to serve it 
> 
>      13.  The instability of human affairs 
> 
>      14.  The meaning of true liberty 
> 
>      15.  The merit of all deeds is dependent upon 
>           God's acceptance 
> 
>      16.  The importance of love for God as the motive 
>           of obedience to His Laws 
> 
>      17.  The importance of utilizing material means 
> 
>      18.  Eulogy of the learned among the people of 
>           Baha 
> 
>      19.  Assurance of forgiveness to Mirza Yahya 
>           should he repent 
> 
>      20.  Apostrophe addressed to Tihran <p164>
>  
>      21.  Apostrophe addressed to Constantinople and 
>           its people 
> 
>      22.  Apostrophe addressed to the "banks of the 
>           Rhine" 
> 
>      23.  Condemnation of those who lay false claim to 
>           esoteric knowledge 
> 
>      24.  Condemnation of those who allow pride in 
>           their learning to debar them from God 
> 
>      25.  Prophecies relating to Khurasan 
> 
>      26.  Prophecies relating to Kirman 
> 
>      27.  Allusion to Shaykh Ahmad-i-Ahsa'i 
> 
>      28.  Allusion to the Sifter of Wheat 
> 
>      29.  Condemnation of Haji Muhammad-Karim Khan 
> 
>      30.  Condemnation of Shaykh Muhammad-Hasan 
> 
>      31.  Allusion to Napoleon III 
> 
>      32.  Allusion to Siyyid Muhammad-i-Isfahani 
> 
>      33.  Assurance of aid to all those who arise to serve 
>           the Faith <p165>
>                             NOTES  
>  
>           1.  the sweet-smelling savour of My garment     # 4 
>  
>      This is an allusion to the story of Joseph in the Qur'an and 
> the Old Testament, in which Joseph's garment, brought by 
> his brothers to Jacob, their father, enabled Jacob to identify 
> his beloved long-lost son.  The metaphor of the fragrant 
> "garment" is frequently used in the Baha'i Writings to refer 
> to the recognition of the Manifestation of God and His 
> Revelation. 
>      Baha'u'llah, in one of His Tablets, describes Himself 
> as the "Divine Joseph" Who has been "bartered away" by the 
> heedless "for the most paltry of prices".  The Bab, in the 
> Qayyumu'l-Asma', identifies Baha'u'llah as the "true Joseph" 
> and forecasts the ordeals that He would endure at the hands 
> of His treacherous brother (see note 190).  Likewise, Shoghi 
> Effendi draws a parallel between the intense jealousy 
> which the preeminence of Abdu'l-Baha had aroused in His 
> half-brother, Mirza Muhammad-'Ali, and the deadly envy 
> "which the superior excellence of Joseph had kindled in the 
> hearts of his brothers". 
>  
>           2.  We have unsealed the choice Wine with the fingers 
>           of might and power.     # 5 
>  
>      The consumption of wine and other intoxicants is prohibited 
> in the Kitab-i-Aqdas (see notes 144 and 170). 
>      Reference to the use of "wine" in an allegorical 
> sense--such as being the cause of spiritual ecstasy--is 
> found, not only in the Revelation of Baha'u'llah, but in the 
> Bible, in the Qur'an, and in ancient Hindu traditions. <p166>
>  
>      For example, in the Qur'an the righteous are promised 
> that they will be given to drink of the "choice sealed wine".  In 
> His Tablets, Baha'u'llah identifies the "choice Wine" with 
> His Revelation whose "musk-laden fragrance" has been 
> wafted "upon all created things".  He states that He has 
> "unsealed" this "Wine", thereby disclosing spiritual truths 
> that were hitherto unknown, and enabling those who quaff 
> thereof to "discern the splendours of the light of divine unity" and 
> to "grasp the essential purpose underlying the Scriptures of God". 
>      In one of His meditations, Baha'u'llah entreats God to 
> supply the believers with "the choice Wine of Thy mercy, that it 
> may cause them to be forgetful of any one except Thee, and to arise 
> to serve Thy Cause, and to be steadfast in their love for Thee". 
>  
>           3.  We have enjoined obligatory prayer upon you     # 6  
>  
>      In Arabic, there are several words for prayer.  The word 
> "salat", which appears here in the original, refers to a particular 
> category of prayers, the recitation of which at specific 
> times of the day is enjoined on the believers.  To differentiate 
> this category of prayers from other kinds, the word 
> has been translated as "obligatory prayer". 
>      Baha'u'llah states that "obligatory prayer and fasting 
> occupy an exalted station in the sight of God" (Q and A 93).  
> Abdu'l-Baha affirms that such prayers are "conducive to 
> humility and submissiveness, to setting one's face towards God and 
> expressing devotion to Him", and that through these prayers 
> "man holdeth communion with God, seeketh to draw near unto 
> Him, converseth with the true Beloved of his heart, and attaineth 
> spiritual stations". 
>      The Obligatory Prayer (see note 9) referred to in this 
> verse has been superseded by the three Obligatory Prayers 
> later revealed by Baha'u'llah (Q and A 63).  The texts of the 
> three prayers currently in use, together with instructions 
> regarding their recital, are to be found in this volume in 
> Some Texts Supplementary to the Kitab-i-Aqdas. 
>      A number of the items in Questions and Answers deal <p167>
> with aspects of the three new Obligatory Prayers.  Baha'u'llah 
> clarifies that the individual is permitted to choose any 
> one of the three Obligatory Prayers (Q and A 65).  Other 
> provisions are elucidated in Questions and Answers, 
> numbers 66, 67, 81, and 82. 
>      The details of the law concerning obligatory prayer are 
> summarized in section IV.A.1.-17. of the Synopsis and 
> Codification.  
>  
>           4.  nine rak'ahs     # 6  
>  
>      A rak'ah is the recitation of specifically revealed verses 
> accompanied by a prescribed set of genuflections and other 
> movements. 
>      The Obligatory Prayer originally enjoined by Baha'u'llah 
> upon His followers consisted of nine rak'ahs.  The 
> precise nature of this prayer and the specific instructions for 
> its recitation are unknown, as the prayer has been lost.  (See 
> note 9.) 
>      In a Tablet commenting on the presently-binding 
> Obligatory Prayers, Abdu'l-Baha indicates that "in every 
> word and movement of the Obligatory Prayer there are allusions, 
> mysteries and a wisdom that man is unable to comprehend, and 
> letters and scrolls cannot contain". 
>      Shoghi Effendi explains that the few simple directions 
> given by Baha'u'llah for the recital of certain prayers not 
> only have a spiritual significance but that they also help the 
> individual "to fully concentrate when praying and meditating".  
>  
>           5.  at noon and in the morning and the evening     # 6 
>  
>      Regarding the definition of the words "morning", "noon" and 
> "evening", at which times the currently binding medium 
> Obligatory Prayer is to be recited, Baha'u'llah has stated 
> that these coincide with "sunrise, noon and sunset" (Q and A 83).  
> He specifies that the "allowable times for Obligatory Prayers are 
> from morning till noon, from noon till sunset, and from sunset till <p168>
> 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 <p169>
> (# 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 <p170>
> 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. <p171>
>  
>           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 <p172>
> 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 <p173>
> 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 <p174>
> 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: <p175>
>  
>           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 <p176>
>  
>      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 <p177>
>  
>           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 <p178>
> 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 <p179>
> 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. <p180>
>  
>           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 <p181>
> 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 <p182>
> 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. <p183>
> 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 <p184>
>  
>          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 <p185>
> 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 <p186>
> 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 <p187>
> 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 <p188>
> 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 <p189>
> 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 <p190>
> 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 <p191>
> 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. <p192>
>  
>      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. <p193>
>  
>      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 <p194>
> 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 <p195>
> 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 <p196>
> 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 <p197>
> 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 <p198>
> 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 <p199>
> 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 <p200>
> 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 <p201>
> 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 <p202>
> 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 <p203>
>  
>      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. <p204>
>  
>      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 <p205>
> permitted, an alternative, "life imprisonment", has been 
> provided "whereby the rigours of such a condemnation can 
> be seriously mitigated".  He states that "Baha'u'llah has 
> given us a choice and has, therefore, left us free to use our 
> own discretion within certain limitations imposed by His 
> law".  In the absence of specific guidance concerning the 
> application of this aspect of Baha'i law, it remains for the 
> Universal House of Justice to legislate on the matter in the 
> future. 
>  
>           88.  God hath prescribed matrimony unto you.     # 63  
>  
>      Baha'u'llah, in one of His Tablets, states that God, in 
> establishing this law, has made marriage "a fortress for well-being 
> and salvation". 
>      The Synopsis and Codification, section IV.C.1.a.-o., 
> summarizes and synthesizes the provisions in the Kitab-i-Aqdas 
> and Questions and Answers concerning marriage and 
> the conditions under which it is permitted (Q and A 3, 13, 46, 
> 50, 84, and 92), the law of betrothal (Q and A 43), the 
> payment of the dowry (Q and A 12, 26, 39, 47, 87, and 88), 
> the procedures to be adopted in the event of the prolonged 
> absence of a spouse (Q and A 4 and 27), and sundry other 
> circumstances (Q and A 12 and 47).  (See also notes 89-99.) 
>  
>           89.  Beware that ye take not unto yourselves more 
>           wives than two.  Whoso contenteth himself with 
>           a single partner from among the maidservants 
>           of God, both he and she shall live in tranquillity.     # 63  
>  
>      While the text of the Kitab-i-Aqdas appears to permit 
> bigamy, Baha'u'llah counsels that tranquillity and contentment 
> derive from monogamy.  In another Tablet, He 
> underlines the importance of the individual's acting in such 
> a way as to "bring comfort to himself and to his partner".  
> Abdu'l-Baha, the authorized Interpreter of the Baha'i 
> Writings, states that in the text of the Aqdas monogamy is 
> in effect enjoined.  He elaborates this theme in a number of 
> Tablets, including the following: <p206>
>  
>           Know thou that polygamy is not permitted under the law of 
>      God, for contentment with one wife hath been clearly stipulated.  
>      Taking a second wife is made dependent upon equity and justice 
>      being upheld between the two wives, under all conditions.  
>      However, observance of justice and equity towards two wives is 
>      utterly impossible.  The fact that bigamy has been made 
>      dependent upon an impossible condition is clear proof of its 
>      absolute prohibition.  Therefore it is not permissible for a man to 
>      have more than one wife. 
>  
>      Polygamy is a very ancient practice among the 
> majority of humanity.  The introduction of monogamy has 
> been only gradually accomplished by the Manifestations of 
> God.  Jesus, for example, did not prohibit polygamy, but 
> abolished divorce except in the case of fornication; 
> Muhammad limited the number of wives to four, but 
> making plurality of wives contingent on justice, and 
> reintroducing permission for divorce; Baha'u'llah, Who was 
> revealing His Teachings in the milieu of a Muslim society, 
> introduced the question of monogamy gradually in accordance 
> with the principles of wisdom and the progressive 
> unfoldment of His purpose.  The fact that He left His 
> followers with an infallible Interpreter of His Writings 
> enabled Him to outwardly permit two wives in the Kitab-i-Aqdas 
> but uphold a condition that enabled Abdu'l-Baha to 
> elucidate later that the intention of the law was to enforce 
> monogamy. 
>  
>           90.  he who would take into his service a maid may do 
>           so with propriety     # 63  
>  
>      Baha'u'llah states that a man may employ a maiden for 
> domestic service.  This was not permissible under Shi'ih 
> Muslim practice unless the employer entered into a 
> marriage contract with her.  Baha'u'llah emphasizes that the 
> "service" referred to in this verse is solely "such as is performed 
> by any other class of servants, be they young or old, in exchange for 
> wages" (Q and A 30).  An employer has no sexual rights over his <p207>
> 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. <p208>
>  
>      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 <p209>
>  
>      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, <p210>
> 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, <p211>
> 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 <p212>
> 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 <p213>
> 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. <p214>
>  
>      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 <p215>
> 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. <p216>
>  
>           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 <p217>
> 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 <p218>
> 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 <p219>
> requirements of the law of Huquq, no believer may be 
> approached individually to pay it. 
>      A number of items in Questions and Answers further 
> elaborate this law.  The payment of Huququ'llah is based on 
> the calculation of the value of the individual's possessions.  If 
> a person has possessions equal in value to at least nineteen 
> mithqals of gold (Q and A 8), it is a spiritual obligation to 
> pay nineteen percent of the total amount, once only, 
> as Huququ'llah (Q and A 89).  Thereafter, whenever one's 
> income, after all expenses have been paid, increases the 
> value of one's possessions by the amount of at least nineteen 
> mithqals of gold, one is to pay nineteen percent of this 
> increase, and so on for each further increase (Q and A 8, 90). 
>      Certain categories of possessions, such as one's residence, 
> are exempt from the payment of Huququ'llah (Q and A 
> 8, 42, 95), and specific provisions are outlined to cover cases 
> of financial loss (Q and A 44, 45), the failure of investments to 
> yield a profit (Q and A 102) and for the payment of Huquq in 
> the event of the person's death (Q and A 9, 69, 80).  (In this 
> latter case, see note 47.) 
>      Extensive extracts from Tablets, Questions and 
> Answers, and other Writings concerning the spiritual 
> significance of Huququ'llah and the details of its application 
> have been published in a compilation entitled Huququ'llah. 
>  
>           126.  Various petitions have come before Our throne 
>           from the believers, concerning laws from God...  We 
>           have, in consequence, revealed this Holy Tablet and 
>           arrayed it with the mantle of His Law that haply the 
>           people may keep the commandments of their 
>           Lord.     # 98  
>  
>      "For a number of years", Baha'u'llah states in one of His 
> Tablets, "petitions reached the Most Holy Presence from various 
> lands begging for the laws of God, but We held back the Pen ere the 
> appointed time had come."  Not until twenty years from the 
> birth of His Prophetic Mission in the Siyah-Chal of Tihran <p220>
> had elapsed did Baha'u'llah reveal the Kitab-i-Aqdas, the 
> Repository of the laws of His Dispensation.  Even after its 
> revelation the Aqdas was withheld by Him for some time 
> before it was sent to the friends in Persia.  This divinely 
> purposed delay in the revelation of the basic laws of God for 
> this age, and the subsequent gradual implementation of 
> their provisions, illustrate the principle of progressive 
> revelation which applies even within the ministry of each 
> Prophet. 
>  
>           127.  crimson Spot     # 100  
>  
>      This is a reference to the prison-city of Akka.  In the Baha'i 
> Writings the word "crimson" is used in several allegorical 
> and symbolic senses.  (See also note 115.) 
>  
>           128.  the Sadratu'l-Muntaha     # 100  
>  
>      Literally "the furthermost Lote-Tree", translated by Shoghi 
> Effendi as "the Tree beyond which there is no passing".  This is 
> used as a symbol in Islam, for example in the accounts of 
> Muhammad's Night Journey, to mark the point in the 
> heavens beyond which neither men nor angels can pass in 
> their approach to God, and thus to delimit the bounds of 
> divine knowledge as revealed to mankind.  Hence it is often 
> used in the Baha'i Writings to designate the Manifestation 
> of God Himself.  (See also note 164.) 
>  
>           129.  the Mother Book     # 103  
>  
>      The term "Mother Book" is generally used to designate the 
> central Book of a religious Dispensation.  In the Qur'an and 
> Islamic Hadith, the term is used to describe the Qur'an 
> itself.  In the Babi Dispensation, the Bayan is the Mother 
> Book, and the Kitab-i-Aqdas is the Mother Book of the 
> Dispensation of Baha'u'llah.  Further, the Guardian in a 
> letter written on his behalf has stated that this concept can <p221>
> also be used as a "collective term indicating the body of the 
> Teachings revealed by Baha'u'llah".  This term is also used 
> in a broader sense to signify the Divine Repository of 
> Revelation. 
>  
>           130.  Whoso interpreteth what hath been sent down 
>           from the heaven of Revelation, and altereth its evident 
>           meaning     # 105  
>  
>      In several of His Tablets, Baha'u'llah affirms the distinction 
> between allegorical verses, which are susceptible to interpretation, 
> and those verses that relate to such subjects as the 
> laws and ordinances, worship and religious observances, 
> whose meanings are evident and which demand compliance 
> on the part of the believers. 
>      As explained in notes 145 and 184, Baha'u'llah 
> designated Abdu'l-Baha, His eldest Son, as His Successor 
> and the Interpreter of His Teachings.  Abdu'l-Baha in His 
> turn appointed His eldest grandson, Shoghi Effendi, to 
> succeed Him as interpreter of the holy Writ and Guardian 
> of the Cause.  The interpretations of Abdu'l-Baha and 
> Shoghi Effendi are considered divinely guided and are 
> binding on the Baha'is. 
>      The existence of authoritative interpretations does not 
> preclude the individual from engaging in the study of the 
> Teachings and thereby arriving at a personal interpretation 
> or understanding.  A clear distinction is, however, drawn in 
> the Baha'i Writings between authoritative interpretation 
> and the understanding that each individual arrives at from a 
> study of its Teachings.  Individual interpretations based on a 
> person's understanding of the Teachings constitute the fruit 
> of man's rational power and may well contribute to a greater 
> comprehension of the Faith.  Such views, nevertheless, lack 
> authority.  In presenting their personal ideas, individuals are 
> cautioned not to discard the authority of the revealed words, 
> not to deny or contend with the authoritative interpretation, 
> and not to engage in controversy; rather they should <p222>
> offer their thoughts as a contribution to knowledge, making 
> it clear that their views are merely their own. 
>  
>           131.  approach not the public pools of Persian 
>           baths     # 106 
>  
>      Baha'u'llah prohibits the use of the pools found in the 
> traditional public bath-houses of Persia.  In these baths it 
> was the custom for many people to wash themselves in the 
> same pool and for the water to be changed at infrequent 
> intervals.  Consequently, the water was discoloured, 
> befouled and unhygienic, and had a highly offensive stench. 
>  
>           132.  Avoid ye likewise the malodorous pools in the 
>           courtyards of Persian homes     # 106  
>  
>      Most houses in Persia used to have a pool in their courtyard 
> which served as a reservoir for water used for cleaning, 
> washing and other domestic purposes.  Since the water in the 
> pool was stagnant and was not usually changed for weeks at 
> a time, it tended to develop a very unpleasant odour. 
>  
>           133.  It is forbidden you to wed your fathers' wives.     # 107 
>  
>      Marriage with one's stepmother is here explicitly prohibited.  
> This prohibition also applies to marrying one's stepfather.  
> Where Baha'u'llah has expressed a law between a 
> man and a woman it applies mutatis mutandis as between a 
> woman and a man unless the context should make this 
> impossible. 
>      Abdu'l-Baha and Shoghi Effendi confirmed that, 
> while stepmothers are the only category of relatives 
> mentioned in the text, this does not mean that all other 
> unions within a family are permissible.  Baha'u'llah states 
> that it devolves upon the House of Justice to legislate 
> "concerning the legitimacy or otherwise of marrying one's 
> relatives" (Q and A 50).  Abdu'l-Baha has written that the 
> more distant the blood-relationship between the couple the <p223>
> 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 <p224>
> hypocrisy and affectation, and in order to win the praise of 
> their followers, would ostentatiously mutter prayers in 
> public places as a demonstration of their piety.  Baha'u'llah 
> forbids such behaviour and stresses the importance of 
> humility and genuine devotion to God. 
>  
>           136.  Unto everyone hath been enjoined the writing of 
>           a will.     # 109  
>  
>      According to the Teachings of Baha'u'llah, the individual 
> has a duty to write a will and testament, and is free to 
> dispose of his estate in whatever manner he chooses (see note 
> 38). 
>      Baha'u'llah affirms that in drawing up his will "a person 
> hath full jurisdiction over his property", since God has 
> permitted the individual "to deal with that which He hath 
> bestowed upon him in whatever manner he may desire" (Q and A 69).  
> Provisions are set out in the Kitab-i-Aqdas for the 
> distribution of inheritance in the case of intestacy.  (See 
> notes 38-48.) 
>  
>           137.  the Most Great Name     # 109  
>  
>      As explained in note 33, the Greatest Name of God can take 
> various forms, all based on the word "Baha".  The Baha'is in 
> the East have implemented this injunction of the Aqdas by 
> heading their wills with such phrases as "O Thou Glory of 
> the All-Glorious", "In the name of God, the All-Glorious" 
> or "He is the All-Glorious" and the like. 
>  
>           138.  All Feasts have attained their consummation in 
>           the two Most Great Festivals, and in the two other 
>           Festivals that fall on the twin days     # 110  
>  
>      This passage establishes four great festivals of the Baha'i 
> year.  The two designated by Baha'u'llah as "the two Most 
> Great Festivals" are, first, the Festival of Ridvan, which 
> commemorates Baha'u'llah's Declaration of His Prophetic 
> Mission in the Garden of Ridvan in Baghdad during twelve 
> days in April/May 1863 and is referred to by Him as "the <p225>
> King of Festivals" and, second, the Bab's Declaration, which 
> occurred in May 1844 in Shiraz.  The first, ninth and twelfth 
> days of the Festival of Ridvan are Holy Days (Q and A 1), as is 
> the day of the Declaration of the Bab. 
>      The "two other Festivals" are the anniversaries of the 
> births of Baha'u'llah and the Bab.  In the Muslim lunar 
> calendar these fall on consecutive days, the birth of 
> Baha'u'llah on the second day of the month of Muharram 
> 1233 A.H. (12 November 1817), and the birth of the Bab 
> on the first day of the same month 1235 A.H. (20 October 
> 1819), respectively.  They are thus referred to as the "Twin 
> Birthdays" and Baha'u'llah states that these two days are 
> accounted as one in the sight of God (Q and A 2).  He states 
> that, should they fall within the month of fasting, the 
> command to fast shall not apply on those days (Q and A 36).  
> Given that the Baha'i calendar (see notes 26 and 147) is a 
> solar calendar, it remains for the Universal House of Justice 
> to determine whether the Twin Holy Birthdays are to be 
> celebrated on a solar or lunar basis. 
>  
>           139.  the first day of the month of Baha     # 111  
>  
>      In the Baha'i calendar the first month of the year and the 
> first day of each month are given the name "Baha".  The day 
> of Baha of the month of Baha is thus the Baha'i New Year, 
> Naw-Ruz, which was ordained by the Bab as a festival and 
> is here confirmed by Baha'u'llah (see notes 26 and 147). 
>      In addition to the seven Holy Days ordained in these 
> passages of the Kitab-i-Aqdas, the anniversary of the 
> Martyrdom of the Bab was also commemorated as a Holy 
> Day in the lifetime of Baha'u'llah and, as a corollary to this, 
> Abdu'l-Baha added the observance of the Ascension of 
> Baha'u'llah, making nine Holy Days in all.  Two other 
> anniversaries which are observed, but on which work is not 
> suspended, are the Day of the Covenant and the anniversary 
> of the Passing of Abdu'l-Baha.  See the section on the Baha'i 
> calendar in The Baha'i World, volume XVIII. <p226>
>  
>           140.  The Most Great Festival is, indeed, the King of 
>           Festivals     # 112  
>  
>      A reference to the Ridvan Festival (see notes 107 and 138). 
>  
>           141.  God had formerly laid upon each one of the 
>           believers the duty of offering before Our throne 
>           priceless gifts from among his possessions.  Now 
>           ... We have absolved them of this obligation.     # 114  
>  
>      This passage abrogates a provision of the Bayan which 
> decreed that all objects unparalleled of their kind should, 
> upon the appearance of Him Whom God will make 
> manifest, be rendered unto Him.  The Bab explained that, 
> since the Manifestation of God is beyond compare, whatever 
> is peerless in its kind should rightfully be reserved for Him, 
> unless He decrees otherwise. 
>  
>           142.  the hour of dawn     # 115  
>  
>      With reference to attending dawn prayers in the 
> Mashriqu'l-Adhkar, the Baha'i House of Worship, Baha'u'llah 
> has explained that, although the actual time specified 
> in the Book of God is "the hour of dawn", it is acceptable at 
> any time from "the earliest dawn of day, between dawn and 
> sunrise, or even up to two hours after sunrise" (Q and A 15). 
>  
>           143.  These Tablets are embellished with the seal of 
>           Him Who causeth the dawn to appear, Who lifteth up 
>           His voice between the heavens and the earth.     # 117  
>  
>      Baha'u'llah repeatedly affirms the absolute integrity of His 
> Writings as the Word of God.  Some of His Tablets also bear 
> the mark of one of His seals.  The Baha'i World, volume V, 
> p. 4, contains a photograph of a number of Baha'u'llah's 
> seals. 
>  
>           144.  It is inadmissible that man, who hath been 
>           endowed with reason, should consume that which 
>           stealeth it away.     # 119  
>  
>      There are many references in the Baha'i Writings which <p227>
> prohibit the use of wine and other intoxicating drinks and 
> which describe the deleterious effect of such intoxicants on 
> the individual.  In one of His Tablets, Baha'u'llah states: 
>  
>           Beware lest ye exchange the Wine of God for your own 
>      wine, for it will stupefy your minds, and turn your faces away 
>      from the Countenance of God, the All-Glorious, the Peerless, 
>      the Inaccessible.  Approach it not, for it hath been forbidden unto 
>      you by the behest of God, the Exalted, the Almighty. 
>  
>      Abdu'l-Baha explains that the Aqdas prohibits "both light 
> and strong drinks", and He states that the reason for 
> prohibiting the use of alcoholic drinks is because "alcohol 
> leadeth the mind astray and causeth the weakening of the body". 
>      Shoghi Effendi, in letters written on his behalf, states 
> that this prohibition includes not only the consumption of 
> wine but of "everything that deranges the mind", and he 
> clarifies that the use of alcohol is permitted only when it 
> constitutes part of a medical treatment which is implemented 
> "under the advice of a competent and conscientious 
> physician, who may have to prescribe it for the cure of some 
> special ailment". 
>  
>           145.  turn your faces toward Him Whom God hath 
>           purposed, Who hath branched from this Ancient 
>           Root     # 121  
>  
>      Baha'u'llah here alludes to Abdu'l-Baha as His Successor 
> and calls upon the believers to turn towards Him.  In the 
> Book of the Covenant, His Will and Testament, Baha'u'llah 
> discloses the intention of this verse.  He states:  "The object of 
> this sacred verse is none other except the Most Mighty Branch."  
> The "Most Mighty Branch" is one of the titles conferred by 
> Baha'u'llah on Abdu'l-Baha.  (See also notes 66 and 184.) 
>  
>           146.  In the Bayan it had been forbidden you to ask Us 
>           questions.     # 126  
>  
>      The Bab forbade His followers to ask questions of Him 
> Whom God will make manifest (Baha'u'llah), unless their <p228>
> 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". <p229>
>  
>      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 <p230>
> 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 <p231>
> 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 <p232>
>  
>           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. <p233>
>  
>           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 <p234>
> 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 <p235>
> 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. <p236>
>  
>           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 <p237>
> provisions.  In relation to the washing of the feet, 
> Baha'u'llah states that it is preferable to use warm water; 
> however, washing in cold water is also permissible (Q and A 
> 97). 
>  
>           168.  Ye have been prohibited from making use of 
>           pulpits.  Whoso wisheth to recite unto you the verses of 
>           his Lord, let him sit on a chair placed upon a 
>           dais     # 154  
>  
>      These provisions have their antecedent in the Persian Bayan.  
> The Bab forbade the use of pulpits for the delivery of 
> sermons and the reading of the Text.  He specified, instead, 
> that to enable all to hear the Word of God clearly, a chair 
> for the speaker should be placed upon a platform. 
>      In comments on this law, Abdu'l-Baha and Shoghi 
> Effendi have made it clear that in the Mashriqu'l-Adhkar 
> (where sermons are prohibited and only the words of Holy 
> Scripture may be read) the reader may stand or sit, and if 
> necessary to be better heard, may use a low moveable 
> platform, but that no pulpit is permitted.  In the case of 
> meetings in places other than the Mashriqu'l-Adhkar, it is 
> also permissible for the reader or speaker to sit or stand, and 
> to use a platform.  In one of His Tablets, when reiterating 
> the prohibition of the use of pulpits in any location, 
> Abdu'l-Baha has stressed that when Baha'is deliver their 
> speeches in gatherings, they are to do so in an attitude of 
> utmost humility and self-abnegation. 
>  
>           169.  Gambling     # 155  
>  
>      The activities that are included in this prohibition have not 
> been outlined in the Writings of Baha'u'llah.  As both 
> Abdu'l-Baha and Shoghi Effendi have indicated, it is left to 
> the Universal House of Justice to specify the details of this 
> prohibition.  In response to questions about whether 
> lotteries, betting on such things as horse races and football 
> games, bingo, and the like, are included under the 
> prohibition of gambling, the Universal House of Justice has <p238>
> indicated that this is a matter that will be considered in 
> detail in the future.  In the meantime, the Assemblies and 
> individuals are counselled not to make an issue of these 
> matters and to leave it to the conscience of the individual 
> believers. 
>      The House of Justice has ruled that it is not 
> appropriate for funds for the Faith to be raised through 
> lotteries, raffles, and games of chance. 
>  
>           170.  the use of opium ... any substance that induceth 
>           sluggishness and torpor     # 155  
>  
>      This prohibition of the use of opium is reiterated by 
> Baha'u'llah in the final paragraph of the Kitab-i-Aqdas.  In 
> this connection, Shoghi Effendi stated that one of the 
> requirements for "a chaste and holy life" is "total abstinence 
> ... from opium, and from similar habit-forming drugs".  
> Heroin, hashish and other derivatives of cannabis such as 
> marijuana, as well as hallucinogenic agents such as LSD, 
> peyote and similar substances, are regarded as falling under 
> this prohibition. 
>      Abdu'l-Baha has written: 
>  
>           As to opium, it is foul and accursed.  God protect us from 
>      the punishment He inflicteth on the user.  According to the 
>      explicit Text of the Most Holy Book, it is forbidden, and its use 
>      is utterly condemned.  Reason showeth that smoking opium is a 
>      kind of insanity, and experience attesteth that the user is 
>      completely cut off from the human kingdom.  May God protect 
>      all against the perpetration of an act so hideous as this, an act 
>      which layeth in ruins the very foundation of what it is to be 
>      human, and which causeth the user to be dispossessed for ever and 
>      ever.  For opium fasteneth on the soul so that the user's conscience 
>      dieth, his mind is blotted away, his perceptions are eroded.  It 
>      turneth the living into the dead.  It quencheth the natural heat.  
>      No greater harm can be conceived than that which opium 
>      inflicteth.  Fortunate are they who never even speak the name of 
>      it; then think how wretched is the user. <p239>
>  
>           O ye lovers of God!  In this, the cycle of Almighty God, 
>      violence and force, constraint and oppression, are one and all 
>      condemned.  It is, however, mandatory that the use of opium be 
>      prevented by any means whatsoever, that perchance the human 
>      race may be delivered from this most powerful of plagues.  And 
>      otherwise, woe and misery to whoso falleth short of his duty to 
>      his Lord.  
>  
>      In one of His Tablets Abdu'l-Baha has stated 
> concerning opium:  "the user, the buyer and the seller are all 
> deprived of the bounty and grace of God". 
> 
>      In yet another Tablet, Abdu'l-Baha has written: 
>  
>           Regarding hashish you have pointed out that some 
>      Persians have become habituated to its use.  Gracious God!  This 
>      is the worst of all intoxicants, and its prohibition is explicitly 
>      revealed.  Its use causeth the disintegration of thought and the 
>      complete torpor of the soul.  How could anyone seek the fruit of the 
>      infernal tree, and by partaking of it, be led to exemplify the 
>      qualities of a monster?  How could one use this forbidden drug, 
>      and thus deprive himself of the blessings of the All-Merciful? 
>            Alcohol consumeth the mind and causeth man to commit 
>      acts of absurdity, but this opium, this foul fruit of the infernal 
>      tree, and this wicked hashish extinguish the mind, freeze the 
>      spirit, petrify the soul, waste the body and leave man frustrated 
>      and lost. 
>  
>      It should be noted that the above prohibition against 
> taking certain classes of drugs does not forbid their use 
> when prescribed by qualified physicians as part of a medical 
> treatment. 
>  
>           171.  the "mystery of the Great Reversal in the Sign of 
>           the Sovereign"     # 157  
>  
>      Shaykh Ahmad-i-Ahsa'i (1753-1831), who was the founder 
> of the Shaykhi School and the first of the "twin luminaries 
> that heralded the advent of the Faith of the Bab", 
> prophesied that at the appearance of the Promised One all 
> things would be reversed, the last would be first, the first <p240>
> last.  Baha'u'llah in one of His Tablets refers to the "symbol 
> and allusion" of the "mystery of the Great Reversal in the Sign of 
> the Sovereign".  He states:  "Through this reversal He hath caused 
> the exalted to be abased and the abased to be exalted", and He 
> recalls that "in the days of Jesus, it was those who were 
> distinguished for their learning, the men of letters and religion, 
> who denied Him, whilst humble fishermen made haste to gain 
> admittance into the Kingdom" (see also note 172).  For 
> additional information about Shaykh Ahmad-i-Ahsa'i see 
> The Dawn-Breakers, chapters 1 and 10. 
>  
>           172.  the "Six" raised up by virtue of this "Upright 
>           Alif"     # 157 
>  
>      In his writings, Shaykh Ahmad-i-Ahsa'i placed great 
> emphasis on the Arabic letter "Vav".  In The Dawn-Breakers, 
> Nabil states that this letter "symbolized for the Bab the 
> advent of a new cycle of Divine Revelation, and has since 
> been alluded to by Baha'u'llah in the Kitab-i-Aqdas in such 
> passages as 'the mystery of the Great Reversal' and 'the Sign of the 
> Sovereign'". 
>      The name for the letter "Vav" consists of three letters:  
> Vav, Alif, Vav.  According to the abjad reckoning, the 
> numerical value of each of these letters is 6, 1 and 6 
> respectively.  Shoghi Effendi in a letter written on his behalf 
> to one of the believers in the East provides an interpretation 
> of this verse of the Aqdas.  He states that the "Upright Alif" 
> refers to the advent of the Bab.  The first letter with its value 
> of six, which comes before the Alif, is a symbol of earlier 
> Dispensations and Manifestations which predate the Bab, 
> while the third letter, which also has a numerical value of 
> six, stands for Baha'u'llah's supreme Revelation which was 
> made manifest after the Alif. 
>  
>           173.  It hath been forbidden you to carry arms unless 
>           essential     # 159  
>  
>      Baha'u'llah confirms an injunction contained in the Bayan 
> which makes it unlawful to carry arms, unless it is necessary <p241>
> to do so.  With regard to circumstances under which the 
> bearing of arms might be "essential" for an individual, 
> Abdu'l-Baha gives permission to a believer for self-protection 
> in a dangerous environment.  Shoghi Effendi in a 
> letter written on his behalf has also indicated that, in an 
> emergency, when there is no legal force at hand to appeal 
> to, a Baha'i is justified in defending his life.  There are a 
> number of other situations in which weapons are needed and 
> can be legitimately used; for instance, in countries where 
> people hunt for their food and clothing, and in such sports 
> as archery, marksmanship, and fencing. 
>      On the societal level, the principle of collective 
> security enunciated by Baha'u'llah (see Gleanings from the 
> Writings of Baha'u'llah, CXVII) and elaborated by Shoghi 
> Effendi (see the Guardian's letters in The World Order of 
> Baha'u'llah) does not presuppose the abolition of the use of 
> force, but prescribes "a system in which Force is made the 
> servant of Justice", and which provides for the existence of 
> an international peace-keeping force that "will safeguard the 
> organic unity of the whole commonwealth".  In the Tablet 
> of Bisharat, Baha'u'llah expresses the hope that "weapons of 
> war throughout the world may be converted into instruments of 
> reconstruction and that strife and conflict may be removed from the 
> midst of men". 
>      In another Tablet Baha'u'llah stresses the importance 
> of fellowship with the followers of all religions; He also 
> states that "the law of holy war hath been blotted out from the 
> Book". 
>  
>           174.  and permitted you to attire yourselves in silk     # 159 
>  
>      According to Islamic practice, the wearing of silk by men 
> was generally forbidden, except in times of holy war.  This 
> prohibition, which was not based on the verses of the 
> Qur'an, was abrogated by the Bab. <p242>
>  
>           175.  The Lord hath relieved you ... of the restrictions 
>           that formerly applied to clothing and to the trim 
>           of the beard.     # 159  
>  
>      Many rules about dress had their origins in the laws and 
> traditional practices of the world's religions.  For example, 
> the Shi'ih clergy adopted for themselves a distinctive headdress 
> and robes and, at one time, forbade the people to 
> adopt European attire.  Muslim practice, in its desire to 
> emulate the custom of the Prophet, also introduced a 
> number of restrictions with regard to the trim of the 
> moustache and the length of the beard. 
>      Baha'u'llah removed such limitations on one's apparel 
> and beard.  He leaves such matters to the "discretion" of the 
> individual, and at the same time calls upon the believers not 
> to transgress the bounds of propriety and to exercise 
> moderation in all that pertains to dress. 
>  
>           176.  O Land of Kaf and Ra!     # 164  
>  
>      Kaf and Ra are the first two consonants of Kirman, the 
> name of a city and province of Iran. 
>  
>           177.  We perceive that which secretly and stealthily 
>           diffuseth from thee.     # 164  
>  
>      This passage is a reference to the intrigues of a group of 
> Azalis, followers of Mirza Yahya (see note 190), associated 
> with the city of Kirman.  They include Mulla Ja'far, his son 
> Shaykh Ahmad-i-Ruhi and Mirza Aqa Khan-i-Kirmani 
> (both sons-in-law of Mirza Yahya), as well as Mirza Ahmad-i-Kirmani.  
> They not only sought to undermine the Faith, 
> but involved themselves in political intrigues which 
> culminated in the assassination of Nasiri'd-Din Shah. 
>  
>           178.  Call ye to mind the shaykh whose name was 
>           Muhammad-Hasan     # 166  
>  
>      Shaykh Muhammad-Hasan, one of the leading exponents of 
> Shi'ih Islam, rejected the Bab.  The author of voluminous <p243>
> writings on Shi'ih jurisprudence, he is reported to have died 
> around 1850. 
>      Nabil, in The Dawn-Breakers, describes the encounter 
> that took place in Najaf between Mulla Aliy-i-Bastami, one 
> of the Letters of the Living, and Shaykh Muhammad-Hasan.  
> During the meeting, Mulla Ali announced the manifestation 
> of the Bab and extolled the potency of His 
> Revelation.  At the instigation of the shaykh, Mulla Ali was 
> forthwith pronounced a heretic and expelled from the 
> assembly.  He was put on trial, transported to Istanbul, and 
> condemned to hard labour. 
>  
>           179.  a sifter of wheat and barley     # 166  
>  
>      This is an allusion to Mulla Muhammad Ja'far Gandum-Pak-Kun, 
> the first person in Isfahan to accept the Faith of 
> the Bab.  He is mentioned in the Persian Bayan and praised 
> as one who "donned the robe of discipleship".  In The Dawn-Breakers, 
> Nabil describes the unreserved acceptance of the 
> Message by the "sifter of wheat" and his zealous advocacy of 
> the new Revelation.  He joined the company of the defenders 
> of the Fort of Shaykh Tabarsi and perished during that 
> siege. 
>  
>           180.  Take heed lest the word "Prophet" withhold you 
>           from this Most Great Announcement     # 167  
>  
>      Baha'u'llah cautions people "of insight" not to allow their 
> interpretations of the Holy Scriptures to prevent them from 
> recognizing the Manifestation of God.  Followers of each 
> religion have tended to allow their devotion to its Founder 
> to cause them to perceive His Revelation as the final Word 
> of God and to deny the possibility of the appearance of any 
> subsequent Prophet.  This has been the case of Judaism, 
> Christianity and Islam.  Baha'u'llah denies the validity of 
> this concept of finality both in relation to past Dispensations 
> and to His own.  With regard to Muslims, He wrote in the 
> Kitab-i-Iqan that the "people of the Qur'an ... have allowed 
> the words 'Seal of the Prophets' to veil their eyes", "to obscure their <p244>
> understanding, and deprive them of the grace of all His manifold 
> bounties".  He affirms that "this theme hath ... been a sore test 
> unto all mankind", and laments the fate of "those who, clinging 
> unto these words, have disbelieved in Him Who is their true 
> Revealer".  The Bab refers to this same theme when He 
> warns:  "Let not names shut you out as by a veil from Him Who is 
> their Lord, even the name Prophet, for such a name is but a creation 
> of His utterance." 
>  
>           181.  any reference to "Vicegerency" debar you from 
>           the sovereignty of Him Who is the Vicegerent of 
>           God     # 167  
>  
>      The word here translated "Vicegerency" is, in the original 
> Arabic, "vilayat", which has a range of meanings including 
> "vicegerency", "guardianship", "protectorship" and "successorship".  
> It is used in relation to God Himself, to His 
> Manifestation, or to those who are the appointed Successors 
> of a Manifestation. 
>      In this verse of the Aqdas, Baha'u'llah warns against 
> allowing such concepts to blind one to the "sovereignty" of 
> the new Divine Manifestation, the true "Vicegerent of God".  
>  
>           182.  Call ye to mind Karim     # 170  
>  
>      Haji Mirza Muhammad Karim Khan-i-Kirmani (1810- 
> circa 1873) was the self-appointed leader of the Shaykhi 
> community after the death of Siyyid Kazim, who was the 
> appointed successor to Shaykh Ahmad-i-Ahsa'i (see notes 
> 171 and 172).  He dedicated himself to the promotion of the 
> teachings of Shaykh Ahmad.  The opinions he expressed 
> became the subject of controversy among his supporters and 
> opponents alike. 
>      Regarded as one of the leading savants and prolific 
> authors of his age, he composed numerous books and 
> epistles in the various fields of learning that were cultivated <p245>
> in those times.  He actively opposed both the Bab and 
> Baha'u'llah, and used his treatises to attack the Bab and His 
> Teachings.  In the Kitab-i-Iqan, Baha'u'llah condemns the 
> tone and content of his writings and singles out for criticism 
> one of his works which contains negative allusions to the 
> Bab.  Shoghi Effendi describes him as "inordinately ambitious 
> and hypocritical" and describes how he "at the special 
> request of the Shah had in a treatise viciously attacked the 
> new Faith and its doctrines". 
>  
>           183.  O ye the learned ones in Baha     # 173  
>  
>      Baha'u'llah eulogizes the learned among His followers.  In 
> the Book of His Covenant, He wrote:  "Blessed are the rulers 
> and learned among the people of Baha."  Referring to this 
> statement, Shoghi Effendi has written: 
>  
>           In this holy cycle the "learned" are, on the one hand, the 
>      Hands of the Cause of God, and, on the other, the 
>      teachers and diffusers of His Teachings who do not rank 
>      as Hands, but who have attained an eminent position in 
>      the teaching work.  As to the "rulers" they refer to the 
>      members of the Local, National and International Houses 
>      of Justice.  The duties of each of these souls will be 
>      determined in the future. 
>  
>      The Hands of the Cause of God were individuals 
> appointed by Baha'u'llah and charged with various duties, 
> especially those of protecting and propagating His Faith.  In 
> Memorials of the Faithful Abdu'l-Baha referred to other 
> outstanding believers as Hands of the Cause, and in His 
> Will and Testament He included a provision calling upon 
> the Guardian of the Faith to appoint Hands of the Cause at 
> his discretion.  Shoghi Effendi first raised posthumously a 
> number of the believers to the rank of Hands of the Cause, 
> and during the latter years of his life appointed a total of 32 
> believers from all continents to this position.  In the period 
> between the passing of Shoghi Effendi in 1957 and the <p246>
> election of the Universal House of Justice in 1963, the 
> Hands of the Cause directed the affairs of the Faith in their 
> capacity as Chief Stewards of Baha'u'llah's embryonic World 
> Commonwealth (see note 67).  In November 1964, the 
> Universal House of Justice determined that it could not 
> legislate to make it possible to appoint Hands of the Cause.  
> Instead, by a decision of the House of Justice in 1968, the 
> functions of the Hands of the Cause in relation to protecting 
> and propagating the Faith were extended into the future by 
> the creation of the Continental Boards of Counsellors, and 
> in 1973 through the establishment of the International 
> Teaching Centre, which has its seat in the Holy Land. 
>      The Universal House of Justice appoints the Counsellor 
> members of the International Teaching Centre and the 
> Continental Counsellors.  Members of Auxiliary Boards are 
> appointed by the Continental Counsellors.  All these 
> individuals fall within the definition of the "learned" given 
> by Shoghi Effendi in the statement quoted above. 
>  
>           184.  refer ye whatsoever ye understand not in the 
>           Book to Him Who hath branched from this mighty 
>           Stock     # 174  
>  
>      Baha'u'llah invests Abdu'l-Baha with the right of interpreting 
> His holy Writ (see also note 145). 
>  
>           185.  the School of Transcendent Oneness     # 175  
>  
>      In this verse and the ones which immediately follow it, 
> Baha'u'llah confronts one of the reasons some of the Babis 
> rejected His claim to be the Promised One of the Bayan.  
> Their rejection was based on a Tablet addressed by the Bab 
> to "Him Who will be made manifest" on the reverse side of 
> which the Bab had written:  "May the glances of Him Whom 
> God shall make manifest illumine this letter at the primary 
> school."  This Tablet is published in Selections from the 
> Writings of the Bab. 
>      These Babis maintained that, since Baha'u'llah was <p247>
> two years older than the Bab, it was not possible for Him to 
> receive this Tablet "at the primary school". 
>      Baha'u'llah here explains that the reference is to events 
> transpiring in the spiritual worlds beyond this plane of 
> existence. 
>  
>           186.  We accepted the verses of God ... which He 
>           presented unto Us     # 175  
>  
>      In His Tablet addressed to "Him Who will be made 
> manifest", the Bab characterizes the Bayan as an offering 
> from Him to Baha'u'llah.  See Selections from the Writings of the 
> Bab. 
>  
>           187.  O people of the Bayan!     # 176  
>  
>      Reference to the followers of the Bab. 
>  
>           188.  the letters B and E were joined and knit together     # 177 
>  
>      Shoghi Effendi, in letters written on his behalf, has 
> explained the significance of the "letters B and E".  They 
> constitute the word "Be", which, he states, "means the 
> creative Power of God Who through His command causes 
> all things to come into being" and "the power of the 
> Manifestation of God, His great spiritual creative force". 
>      The imperative "Be" in the original Arabic is the word 
> "kun", consisting of the two letters "kaf" and "nun".  They 
> have been translated by Shoghi Effendi in the above 
> manner.  This word has been used in the Qur'an as God's 
> bidding calling creation into being. 
>  
>           189.  this new World Order     # 181  
>  
>      In the Persian Bayan, the Bab stated:  "Well is it with him 
> who fixeth his gaze upon the Order of Baha'u'llah, and rendereth 
> thanks unto his Lord.  For He will assuredly be made manifest.  
> God hath indeed irrevocably ordained it in the Bayan."  Shoghi 
> Effendi identifies this "Order" with the System Baha'u'llah <p248>
> envisages in the Aqdas, in which He testifies to its 
> revolutionizing effect on the life of humanity and reveals the 
> laws and principles which govern its operation. 
>      The features of the "new World Order" are delineated in 
> the Writings of Baha'u'llah and Abdu'l-Baha and in the 
> letters of Shoghi Effendi and the Universal House of Justice.  
> The institutions of the present-day Baha'i Administrative 
> Order, which constitute the "structural basis" of Baha'u'llah's 
> World Order, will mature and evolve into the Baha'i 
> World Commonwealth.  In this regard, Shoghi Effendi 
> affirms that the Administrative Order "will, as its 
> component parts, its organic institutions, begin to function 
> with efficiency and vigour, assert its claim and demonstrate 
> its capacity to be regarded not only as the nucleus but the 
> very pattern of the New World Order destined to embrace 
> in the fullness of time the whole of mankind". 
>      For additional information on the evolution of this new 
> World Order, see, for example, the letters of Shoghi Effendi 
> published in The World Order of Baha'u'llah. 
>  
>           190.  O source of perversion!     # 184  
>  
>      This is a reference to Mirza Yahya, known as Subh-i-Azal 
> (Morning of Eternity), a younger half-brother of Baha'u'llah, 
> who arose against Him and opposed His Cause.  Mirza 
> Yahya was nominated by the Bab to serve as a figure-head 
> for the Babi community pending the imminent manifestation 
> of the Promised One.  At the instigation of Siyyid 
> Muhammad-i-Isfahani (see note 192), Mirza Yahya betrayed 
> the trust of the Bab, claimed to be His successor, and 
> intrigued against Baha'u'llah, even attempting to have Him 
> murdered.  When Baha'u'llah formally declared His Mission 
> to him in Adrianople, Mirza Yahya responded by going to 
> the length of putting forward his own claim to be the 
> recipient of an independent Revelation.  His pretensions 
> were eventually rejected by all but a few, who became 
> known as Azalis (see note 177).  He is described by Shoghi <p249>
> 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 <p250>
>  
>      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'". <p251>
>  
>      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". <p252>
>  
>                            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 <p253>
>  
>      and less weighty.  References in the annotations to subjects 
>      found in both the Persian Bayan and the Arabic Bayan are 
>      identified by use of the term "Bayan" without further 
>      qualification.  
>  
> Huququ'llah  
>  
>           The "Right of God".  Instituted in the Kitab-i-Aqdas, it is 
>      an offering made by the Baha'is through the Head of the 
>      Faith for the purposes specified in the Baha'i Writings.  
>  
> Mashriqu'l-Adhkar  
>  
>           Literally "the Dawning-place of the praise of God", the 
>      designation of the Baha'i House of Worship and its 
>      dependencies.  
>  
> Mithqal  
>  
>           A unit of weight, equivalent to a little over 3 1/2 grammes, 
>      used in the Kitab-i-Aqdas with reference to quantities of 
>      gold or silver for various purposes, usually in amounts of 9, 
>      19 or 95 mithqals.  The equivalents of these in the metric 
>      system and in troy ounces (which are used in the 
>      measurement of precious metals), are as follows: 
>  
>            9 mithqals =  32.775 grammes  =  1.05374 troy ounces 
>           19 mithqals =  69.192 grammes  =  2.22456 troy ounces 
>           95 mithqals = 345.958 grammes  = 11.12282 troy ounces  
>  
>           This computation is based on the guidance of Shoghi 
>      Effendi, conveyed in a letter written on his behalf, which 
>      states "one mithqal consists of nineteen nakhuds.  The 
>      weight of twenty-four nakhuds equals four and three-fifths 
>      grammes.  Calculations may be made on this basis."  The 
>      mithqal traditionally used in the Middle East had consisted 
>      of 24 nakhuds but in the Bayan this was changed to 19 
>      nakhuds and Baha'u'llah confirmed this as the size of the 
>      mithqal referred to in the Baha'i laws (Q and A 23).  
>  
> Nakhud  
>  
>           A unit of weight.  See "mithqal". 
>  
> Qayyumu'l-Asma' 
>  
>           The Bab's commentary on the Surih of Joseph in the <p254>
>  
>      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. 
> .
>
> — *THE KITAB-I-AQDAS*