The Kitáb-i-Aqdas

Bahá’u’lláh

Category: Bahá’í

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The Kitáb-i-Aqdas or Aqdas is the central book of the Bahá’í Faith written by Bahá’u’lláh, the founder of the religion, 1853-1873. It has the same status as the Quran for Muslims or the Bible for Christians. The work was written in Arabic under the Arabic title, but it is commonly referred to by its Persian title, Kitáb-i-Aqdas, which was given to the work by Bahá’u’lláh himself. It is sometimes also referred to as the Most Holy Book, the Book of Laws or the Book of Aqdas. The word Aqdas has a significance in many languages as the superlative form of a word with its primary letters Q-D-Š. It is usually stated that the book was completed around 1873, although there is evidence to suggest that at least some of the work was written earlier. The Aqdas is referred to as the Mother-Book of the Bahá’í teachings, and the Charter of the future world civilization. It is not, however, only a ‘book of laws’: much of the content deals with other matters, notably ethical exhortations and addresses to various individuals, groups, and places. The Aqdas also discusses the establishment of Bahá’í administrative institutions, Bahá’í religious practices, mysticism, laws of personal status, criminal law, spiritual and ethical exhortations, social principles, miscellaneous laws and abrogations, and prophecies.

The Kitáb-i-Aqdas

Name: The Kitáb-i-Aqdas
Author: Bahá’u’lláh

The Most Holy Book

Bahá’u’lláh

© Bahá’í International Community

In the name of Him Who is the Supreme Ruler over all that hath been and all that is to be.

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 behooveth everyone 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.

They whom God hath endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples. He that turneth away from them is accounted among the abject and foolish. We, verily, have commanded you to refuse the dictates of your evil passions and corrupt desires, and not to transgress the bounds which the Pen of the Most High hath fixed, for these are the breath of life unto all created things. The seas of Divine wisdom and Divine utterance have risen under the breath of the breeze of the All-Merciful. Hasten to drink your fill, O men of understanding! They that have violated the Covenant of God by breaking His commandments, and have turned back on their heels, these have erred grievously in the sight of God, the All-Possessing, the Most High.

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.

Say: From My laws, the sweet-smelling savor of My garment can be smelled, and by their aid, the standards of Victory will be planted upon the highest peaks. The Tongue of My power hath, from the heaven of My omnipotent glory, addressed to My creation these words: “Observe My commandments, for the love of My beauty.” Happy is the lover that hath inhaled the divine fragrance of his Best-Beloved from these words, laden with the perfume of a grace which no tongue can describe. By My life! He who hath drunk the choice wine of fairness from the hands of My bountiful favor will circle around My commandments that shine above the Dayspring of My creation.

This is an allusion to the story of Joseph in the Qur’án and the Old Testament, in which Joseph’s garment, brought by his brothers to Jacob, their father, enabled Jacob to identify his beloved long-lost son. The metaphor of the fragrant “garment” is frequently used in the Bahá’í Writings to refer to the recognition of the Manifestation of God and His Revelation.
Bahá’u’lláh, in one of His Tablets, describes Himself as the “Divine Joseph” Who has been “bartered away” by the heedless “for the most paltry of prices.” The Báb, in the Qayyúmu’l-Asmá’, identifies Bahá’u’lláh as the “true Joseph” and forecasts the ordeals that He would endure at the hands of His treacherous brother. Likewise, Shoghi Effendi draws a parallel between the intense jealousy which the preeminence of ‘Abdu’l-Bahá had aroused in His half-brother, Mírzá Muḥammad-‘Alí, and the deadly envy “which the superior excellence of Joseph had kindled in the hearts of his brothers.”

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!

The consumption of wine and other intoxicants is prohibited in the Kitáb-i-Aqdas.
Reference to the use of “wine” in an allegorical sense — such as being the cause of spiritual ecstasy — is found, not only in the Revelation of Bahá’u’lláh, but in the Bible, in the Qur’án, and in ancient Hindu traditions.
For example, in the Qur’án the righteous are promised that they will be given to drink of the “choice sealed wine.” In His Tablets, Bahá’u’lláh identifies the “choice Wine” with His Revelation whose “musk-laden fragrance” has been wafted “upon all created things.” He states that He has “unsealed” this “Wine,” thereby disclosing spiritual truths that were hitherto unknown, and enabling those who quaff thereof to “discern the splendors of the light of divine unity” and to “grasp the essential purpose underlying the Scriptures of God.”
In one of His meditations, Bahá’u’lláh entreats God to supply the believers with “the choice Wine of Thy mercy, that it may cause them to be forgetful of anyone except Thee, and to arise to serve Thy Cause, and to be steadfast in their love for Thee.”

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 Center 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.

In Arabic, there are several words for prayer. The word “ṣalát,” 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.”
Bahá’u’lláh states that “obligatory prayer and fasting occupy an exalted station in the sight of God” (Q& A [93]). ‘Abdu’l-Bahá affirms that such prayers are “conducive to humility and submissiveness, to setting one’s face towards God and expressing devotion to Him,” and that through these prayers “man holdeth communion with God, seeketh to draw near unto Him, converseth with the true Beloved of his heart, and attaineth spiritual stations.”
The Obligatory Prayer referred to in this verse has been superseded by the three Obligatory Prayers later revealed by Bahá’u’lláh (Q& A [63]). The texts of the three prayers currently in use, together with instructions regarding their recital, are to be found in this volume in Some Texts Supplementary to the Kitáb-i-Aqdas.
A number of the items in Questions and Answers deal with aspects of the three new Obligatory Prayers. Bahá’u’lláh clarifies that the individual is permitted to choose any one of the three Obligatory Prayers (Q& 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.

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 Bahá’u’lláh 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.
In a Tablet commenting on the presently binding Obligatory Prayers, ‘Abdu’l-Bahá indicates that “in every word and movement of the Obligatory Prayer there are allusions, mysteries and a wisdom that man is unable to comprehend, and letters and scrolls cannot contain.”
Shoghi Effendi explains that the few simple directions given by Bahá’u’lláh for the recital of certain prayers not only have a spiritual significance but that they also help the individual “to fully concentrate when praying and meditating.”

The “Point of Adoration,” that is, the point to which the worshiper 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. Muḥammad changed the Qiblih to Mecca. The Báb’s instructions in the Arabic Bayán 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 Bahá’u’lláh in the Kitáb-i-Aqdas 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& A [14] and [67]). However, for other prayers and devotions the individual may face in any direction.

Everything that is hath come to be through His irresistible decree. Whenever My laws appear like the sun in the heaven of Mine utterance, they must be faithfully obeyed by all, though My decree be such as to cause the heaven of every religion to be cleft asunder. He doeth what He pleaseth. He chooseth, and none may question His choice. Whatsoever He, the Well-Beloved, ordaineth, the same is, verily, beloved. To this He Who is the Lord of all creation beareth Me, witness. Whoso hath inhaled the sweet fragrance of the All-Merciful and recognized the Source of this utterance, will welcome with his own eyes the shafts of the enemy, that he may establish the truth of the laws of God amongst men. Well is it with him that hath turned thereunto, and apprehended the meaning of His decisive decree.

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.

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’án, but from the misconceptions of the divines. He, verily, is the All-Glorious, the All-Knowing.

We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He hath exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous. God hath granted you leave to prostrate yourselves on any surface that is clean, for We have removed in this regard the limitation that had been laid down in the Book; God, indeed, hath knowledge of that whereof ye know naught. Let him that findeth no water for ablution repeat five times the words “In the Name of God, the Most Pure, the Most Pure,” and then proceed to his devotions. Such is the command of the Lord of all worlds. In regions where the days and nights grow long, let times of prayer be gauged by clocks and other instruments that mark the passage of the hours. He, verily, is the Expounder, the Wise.

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.”

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.

Congregational prayer, in the sense of formal obligatory prayer which is to be recited in accordance with a prescribed ritual as, for example, is the custom in Islám where Friday prayer in the mosque is led by an imám, has been annulled in the Bahá’í Dispensation. The Prayer for the Dead is the only congregational prayer prescribed by Bahá’í law. It is to be recited by one of those present while the remainder of the party stands in silence; the reader has no special status. The congregation is not required to face the Qiblih (Q& 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 Bahá’í prayers, and all are free to use such non-obligatory prayers in gatherings or individually as they please. In this regard, Shoghi Effendi states that
… although the friends are thus left to follow their own inclination, … they should take the utmost care that any manner they practice 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.

God hath exempted women who are in their courses from obligatory prayer and fasting. Let them, instead, after performance of their ablutions, give praise unto God, repeating ninety-five times between the noon of one day and the next “Glorified be God, the Lord of Splendor and Beauty.” Thus hath it been decreed in the Book, if ye be of them that comprehend.

Exemption from obligatory prayer and fasting is granted to women who are menstruating; they should, instead, perform their ablutions and repeat 95 times a day between one noon and the next, the verse “Glorified be God, the Lord of Splendor and Beauty.” This provision has its antecedent in the Arabic Bayán, 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 Bahá’u’lláh.
The Universal House of Justice has clarified that the provisions in the Kitáb-i-Aqdas granting exemptions from certain duties and responsibilities are, as the word indicates, exemptions and not prohibitions. Any believer is, therefore, free to avail himself or herself of an applicable exemption if he or she so wishes. However, the House of Justice counsels that, in deciding whether to do so or not, the believer should use wisdom and realize that Bahá’u’lláh has granted these exemptions for good reason.
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.

When traveling, 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 favor; 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.

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 Splendor, 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.

There is a well-known Islámic tradition concerning God and His creation:

I was a Hidden Treasure. I wished to be made known, and thus I called creation into being in order that I might be known.

References and allusions to this tradition are found throughout the Bahá’í Writings. For example, in one of His prayers, Bahá’u’lláh 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 Bahá’u’lláh, 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-Bahá, in His commentary on the above-cited tradition, wrote:

O wayfarer in the path of the Beloved! Know thou that the main purpose of this holy tradition is to make mention of the stages of God’s concealment and manifestation within the Embodiments of Truth, They who are the Dawning-places of His All-Glorious Being. For example, before the flame of the undying fire is lit and manifest, it existeth by itself within itself in the hidden identity of the universal Manifestations, and this is the stage of the “Hidden Treasure.” And when the blessed Tree is kindled by itself within itself, and that Divine fire burneth by its essence within its essence, this is the stage of “I wished to be made known.” And when it shineth forth from the Horizon of the universe with infinite Divine Names and Attributes upon the contingent and placeless worlds, this constituteth the emergence of a new and wondrous creation which correspondeth to the stage of “Thus I called creation into being.” And when the sanctified souls rend asunder the veils of all earthly attachments and worldly conditions, and hasten to the stage of gazing on the beauty of the Divine Presence and are honored by recognizing the Manifestation and are able to witness the splendor 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.

O Pen of the Most High! Say: O people of the world! We have enjoined upon you fasting during a brief period, and at its close have designated for you Naw-Rúz as a feast. Thus hath the Daystar 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 Há, and thus they have not been bounded by the limits of the year and its months. It behooveth the people of Bahá, 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 traveler, 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.

Fasting and obligatory prayer constitute the two pillars that sustain the revealed Law of God. Bahá’u’lláh in one of His Tablets affirms that He has revealed the laws of obligatory prayer and fasting so that through them the believers may draw nigh unto God.
Shoghi Effendi indicates that the fasting period, which involves complete abstention from food and drink from sunrise till sunset, is
… essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires.
Fasting is enjoined on all the believers once they attain the age of 15 and until they reach the age of 70 years.
A summary of the detailed provisions concerning the law of fasting and of the exemptions granted to certain categories of people is contained in the Synopsis and Codification, section IV. B. 1.–6.
The nineteen-day period of fasting coincides with the Bahá’í month of ‘Alá’, usually 2–20 March, immediately after the termination of the Intercalary Days, and is followed by the feast of Naw-Rúz.

The Báb introduced a new calendar, known now as the Badí‘ or Bahá’í calendar. According to this calendar, a day is the period from sunset to sunset. In the Bayán, the Báb ordained the month of ‘Alá’ to be the month of fasting, decreed that the day of Naw-Rúz should mark the termination of that period, and designated Naw-Rúz as the Day of God. Bahá’u’lláh confirms the Badí‘ calendar wherein Naw-Rúz is designated as a feast.
Naw-Rúz is the first day of the new year. It coincides with the spring equinox in the Northern Hemisphere, which usually occurs on 21 March. Bahá’u’lláh explains that this feast day is to be celebrated on whatever day the sun passes into the constellation of Aries (i. e. the vernal equinox), even should this occur one minute before sunset (Q& A [35]). Hence Naw-Rúz could fall on 20, 21, or 22 March, depending on the time of the equinox.
Bahá’u’lláh has left the details of many laws to be filled in by the Universal House of Justice. Among these are a number of matters affecting the Bahá’í calendar. The Guardian has stated that the implementation, worldwide, of the law concerning the timing of Naw-Rúz will require the choice of a particular spot on earth which will serve as the standard for the fixing of the time of the spring equinox. He also indicated that the choice of this spot has been left to the decision of the Universal House of Justice.

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.

It hath been ordained that every believer in God, the Lord of Judgment, shall, each day, having washed his hands and then his face, seat himself and, turning unto God, repeat “Alláh-u-Abhá” 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.

“Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God. In Islám, there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”
The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that;
The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God.
The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople. The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions.

Ablutions are specifically associated with certain prayers. They must precede the offering of the three Obligatory Prayers, the daily recitation of “Alláh-u-Abhá” ninety-five times, and the recital of the verse prescribed as an alternative to obligatory prayer and fasting for women in their courses.
The prescribed ablutions consist of washing the hands and the face in preparation for prayer. In the case of the medium Obligatory Prayer, this is accompanied by the recitation of certain verses (see Some Texts Revealed by Bahá’u’lláh Supplementary to the Kitáb-i-Aqdas).
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& A [18]).
When no water is available for ablutions, a prescribed verse is to be repeated five times, and this provision is extended to those for whom the use of water would be physically harmful (Q& 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].

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.

Backbiting, slander and dwelling on the faults of others have been repeatedly condemned by Bahá’u’lláh. In the Hidden Words, He clearly states: “O Son of Being! How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me.” And again: “O Son of Man! Breathe not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, and to this I bear witness.” This strong admonition is further reiterated in His last work, “the Book of My Covenant”: “Verily I say, the tongue is for mentioning what is good, defile it not with unseemly talk. God hath forgiven what is past. Henceforward everyone should utter that which is meet and seemly, and should refrain from slander, abuse and whatever causeth sadness in men.”

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 clamor 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.

The Bahá’í laws of inheritance apply only in case of intestacy, that is, when the individual dies without leaving a will. In the Kitáb-i-Aqdas (¶109), Bahá’u’lláh instructs every believer to write a will. He elsewhere clearly states that the individual has full jurisdiction over his property and is free to determine the manner in which his or her estate is to be divided and to designate, in the will, those, whether Bahá’í or non-Bahá’í, who should inherit (Q& A [69]). In this connection, a letter written on behalf of Shoghi Effendi explains that:…
even though a Bahá’í is permitted in his will to dispose of his wealth in the way he wishes, yet he is morally and conscientiously bound to always bear in mind, while writing his will, the necessity of his upholding the principle of Bahá’u’lláh regarding the social function of wealth, and the consequent necessity of avoiding its overaccumulation and concentration in a few individuals or groups of individuals.
This verse of the Aqdas introduces a lengthy passage, in which Bahá’u’lláh elaborates the Bahá’í law of inheritance. In reading this passage, one should bear in mind that the law is formulated with the presumption that the deceased is a man; its provisions apply, mutatis mutandis, when the deceased is a woman.
The system of inheritance which provides for distribution of the deceased’s estate among seven categories of heirs (children, spouse, father, mother, brothers, sisters, and teachers) is based on the provisions set out by the Báb in the Bayán. The major features of the Bahá’í laws of inheritance in the case of intestacy are: If the deceased is a father and his estate includes a personal residence, such residence passes to the eldest son (Q& A [34]). 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& A [41], [72]). 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. 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. In cases where there is no issue, the share of the children reverts to the House of Justice (Q& A [7], [41]). Should one leave offspring, but either part or all of the other categories of heirs be nonexistent, two-thirds of their shares revert to the offspring and one-third to the House of Justice (Q& A [7]). Should none of the specified categories exist, two-thirds of the estate revert to the nephews and nieces of the deceased. If these do not exist, the same shares revert to the aunts and uncles; lacking these, to their sons and daughters. In any case the remaining third reverts to the House of Justice. Should one leave none of the aforementioned heirs, the entire estate reverts to the House of Justice. Bahá’u’lláh states that non-Bahá’ís have no right to inherit from their Bahá’í parents or relatives (Q& A [34]). Shoghi Effendi in a letter written on his behalf indicates that this restriction applies “only to such cases when a Bahá’í dies without leaving a will and when, therefore, his property will have to be divided in accordance with the rules set forth in the Aqdas. Otherwise, a Bahá’í is free to bequeath his property to any person, irrespective of religion, provided however he leaves a will, specifying his wishes.” It is always possible, therefore, for a Bahá’í to provide for his or her non-Bahá’í 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.

Should the deceased leave no offspring, their share shall revert to the House of Justice, to be expended by the Trustees of the All-Merciful on the orphaned and widowed, and on whatsoever will bring benefit to the generality of the people, that all may give thanks unto their Lord, the All-Gracious, the Pardoner.

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.

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.

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.

We have assigned the residence and personal clothing of the deceased to the male, not female, offspring, nor to the other heirs. He, verily, is the Munificent, the All-Bountiful.

In a Tablet, ‘Abdu’l-Bahá indicates that the residence and personal clothing of a deceased man remain in the male line. They pass to the eldest son and in the absence of the eldest son, they pass to the second-eldest son, and so on. He explains that this provision is an expression of the law of primogeniture, which has invariably been upheld by the Law of God. In a Tablet to a follower of the Faith in Persia, He wrote: “In all the Divine Dispensations the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.” With the distinctions given to the eldest son, however, go concomitant duties. For example, he has the moral responsibility, for the sake of God, to care for his mother and also to consider the needs of the other heirs.
Bahá’u’lláh clarifies various aspects of this part of the law of inheritance. He specifies that if there be more than one residence, the principal and most important one passes to the male offspring. The remaining residences will, together with the other possessions of the deceased, have to be divided among the heirs (Q& A [34]), and He indicates that in the absence of male offspring, two-thirds of the principal residence and the personal clothing of the deceased father will revert to the female issue and one-third to the House of Justice (Q& A [72]). Further, when the deceased is a woman, Bahá’u’lláh states that all her used clothing is to be equally divided amongst her daughters. Her unworn clothing, jewels and property must be divided among her heirs, as well as her used clothing if she leaves no daughter (Q& A [37]).

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.

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.

Division of the estate should take place only after the Ḥuqúqu’lláh 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 honor. Thus hath it been ordained by Him Who is Lord of the beginning and the end.

Say: This is that hidden knowledge which shall never change, since its beginning is with nine, the symbol that betokeneth the concealed and manifest, the inviolable and unapproachably exalted Name. As for what We have appropriated to the children, this is a bounty conferred on them by God, that they may render thanks unto their Lord, the Compassionate, the Merciful. These, verily, are the Laws of God; transgress them not at the prompting of your base and selfish desires. Observe ye the injunctions laid upon you by Him Who is the Dawning-place of Utterance. The sincere among His servants will regard the precepts set forth by God as the Water of Life to the followers of every faith, and the Lamp of wisdom and loving providence to all the denizens of earth and heaven.

In the Arabic Bayán, the Báb described His inheritance law as being “in accordance with a hidden knowledge in the Book of God — a knowledge that shall never change or be replaced.” He also stated that the numbers by which the division of the inheritance was expressed had been invested with a significance intended to aid in the recognition of Him Whom God will make manifest.
The “nine” mentioned here is represented in the Arabic text by the letter “Ṭá,” which is its equivalent in the abjad notation (see Glossary). It is the first element of the Báb’s division of inheritance, where He designates “nine parts” as the share of the children. The significance of nine lies in its being the numerical equivalent of the Greatest Name “Bahá,” alluded to in the next part of this verse as “the concealed and manifest, the inviolable and unapproachably exalted Name.”

The Lord hath ordained that in every city a House of Justice be established wherein shall gather counselors to the number of Bahá, 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 behooveth 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.

The institution of the House of Justice consists of elected councils which operate at the local, national and international levels of society. Bahá’u’lláh ordains both the Universal House of Justice and the Local Houses of Justice in the Kitáb-i-Aqdas. ‘Abdu’l-Bahá, in His Will and Testament, provides for the Secondary (National or Regional) Houses of Justice and outlines the method to be pursued for the election of the Universal House of Justice.

In the verse cited above, the reference is to the Local House of Justice, an institution which is to be elected in a locality whenever there are nine or more resident adult Bahá’ís. For this purpose, the definition of adult was temporarily fixed at the age of 21 years by the Guardian, who indicated it was open to change by the Universal House of Justice in the future.

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 Bahá’í Faith are better understood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice. Not only will the present-day Spiritual Assemblies be styled differently in future, but they will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Bahá’u’lláh, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power.

Bahá’u’lláh has established consultation as one of the fundamental principles of His Faith and has exhorted the believers to “take counsel together in all matters.” He describes consultation as “the lamp of guidance which leadeth the way” and as “the bestower of understanding.” Shoghi Effendi states that the “principle of consultation … constitutes one of the basic laws” of the Bahá’í Administrative Order.

In Questions and Answers, number [99], Bahá’u’lláh outlines an approach to consultation and stresses the importance of achieving unanimity in decision making, failing which the majority decision must prevail. The Universal House of Justice has clarified that this guidance concerning consultation was revealed before Spiritual Assemblies had been established and was in answer to a question about the Bahá’í teachings on consultation. The House of Justice affirms that the emergence of Spiritual Assemblies, to which the friends may always turn for assistance, in no way prohibits them from following the procedure outlined in Questions and Answers. This approach may be used by the friends, should they wish, when they desire to consult on their personal problems.

O people of the world! Build ye houses of worship throughout the lands in the name of Him Who is the Lord of all religions. Make them as perfect as is possible in the world of being, and adorn them with that which befitteth them, not with images and effigies. Then, with radiance and joy, celebrate therein the praise of your Lord, the Most Compassionate. Verily, by His remembrance, the eye is cheered and the heart is filled with light.

The Bahá’í House of Worship is dedicated to the praise of God. The House of Worship forms the central edifice of the Mashriqu’l-Adhkár (the Dawning-place of the Praise of God), a complex which, as it unfolds in the future, will comprise in addition to the House of Worship a number of dependencies dedicated to social, humanitarian, educational, and scientific pursuits. ‘Abdu’l-Bahá describes the Mashriqu’l-Adhkár as “one of the most vital institutions in the world,” and Shoghi Effendi indicates that it exemplifies in tangible form the integration of “Bahá’í worship and service.” Anticipating the future development of this institution, Shoghi Effendi envisages that the House of Worship and its dependencies “shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant.” In the future, Bahá’í Houses of Worship will be constructed in every town and village.

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.

Two sacred Houses are covered by this ordinance, the House of the Báb in Shíráz and the House of Bahá’u’lláh in Baghdád. Bahá’u’lláh has specified that pilgrimage to either of these two Houses fulfills the requirement of this passage (Q& A [25], [29]). In two separate Tablets, known as Súriy-i-Ḥajj (Q& A [10]), Bahá’u’lláh has prescribed specific rites for each of these pilgrimages. In this sense, the performance of a pilgrimage is more than simply visiting these two Houses.

After the passing of Bahá’u’lláh, ‘Abdu’l-Bahá designated the Shrine of Bahá’u’lláh at Bahjí as a place of pilgrimage. In a Tablet, He indicates that the “Most Holy Shrine, the Blessed House in Baghdád and the venerated House of the Báb in Shíráz” are “consecrated to pilgrimage,” and that it is “obligatory” to visit these places “if one can afford it and is able to do so, and if no obstacle stands in one’s way.” No rites have been prescribed for pilgrimage to the Most Holy Shrine.

O people of Bahá! 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 daystar 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.

It is obligatory for men and women to engage in a trade or profession. Bahá’u’lláh exalts “engagement in such work” to the “rank of worship” of God. The spiritual and practical significance of this law, and the mutual responsibility of the individual and society for its implementation are explained in a letter written on behalf of Shoghi Effendi:
With reference to Bahá’u’lláh’s command concerning the engagement of the believers in some sort of profession: the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the new World Order. As a corollary of this principle, Bahá’u’lláh further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá’u’lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work.
In one of His Tablets, ‘Abdu’l-Bahá states that “if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence .… By ‘Deputies’ is meant the representatives of the people, that is to say the members of the House of Justice.”
In response to a question concerning whether Bahá’u’lláh’s injunction requires a wife and mother, as well as her husband, to work for a livelihood, the Universal House of Justice has explained that Bahá’u’lláh’s directive is for the friends to be engaged in an occupation which will profit themselves and others, and that homemaking is a highly honorable 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.”

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.

Bahá’u’lláh prohibits confession to, and seeking absolution of one’s sins from, a human being. Instead one should beg forgiveness from God. In the Tablet of Bishárát, He states that “such confession before people results in one’s humiliation and abasement,” and He affirms that God “wisheth not the humiliation of His servants.”
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 Bahá’u’lláh’s prohibition concerning the confession of sins does not prevent an individual from admitting transgressions in the course of consultations held under the aegis of Bahá’í institutions. Likewise, it does not preclude the possibility of seeking advice from a close friend or of a professional counselor regarding such matters.

O ye servants of the Merciful One! Arise to serve the Cause of God, in such wise that the cares and sorrows caused by them that have disbelieved in the Dayspring of the Signs of God may not afflict you. At the time when the Promise was fulfilled, and the Promised One made manifest, differences have appeared amongst the kindreds of the earth and each people hath followed its own fancy and idle imaginings.

Amongst the people is he who seateth himself amid the sandals by the door whilst coveting in his heart the seat of honor. Say: What manner of man art thou, O vain and heedless one, who wouldst appear as other than thou art? And among the people is he who layeth claim to inner knowledge, and still deeper knowledge concealed within this knowledge. Say: Thou speakest false! By God! What thou dost possess is naught but husks which We have left to thee as bones are left to dogs. By the righteousness of the one true God! Were anyone to wash the feet of all mankind, and were he to worship God in the forests, valleys, and mountains, upon high hills and lofty peaks, to leave no rock or tree, no clod of earth, but was a witness to his worship — yet, should the fragrance of My good pleasure not be inhaled from him, his works would never be acceptable unto God. Thus hath it been decreed by Him Who is the Lord of all. How many a man hath secluded himself in the climes of India, denied himself the things that God hath decreed as lawful, imposed upon himself austerities and mortifications, and hath not been remembered by God, the Revealer of Verses. Make not your deeds as snares wherewith to entrap the object of your aspiration, and deprive not yourselves of this Ultimate Objective for which have ever yearned all such as have drawn nigh unto God. Say: The very life of all deeds is My good pleasure, and all things depend upon Mine acceptance. Read ye the Tablets that ye may know what hath been purposed in the Books of God, the All-Glorious, the Ever-Bounteous. He who attaineth to My love hath title to a throne of gold, to sit thereon in honor 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.

These verses constitute the prohibition of monasticism and asceticism. See the Synopsis and Codification, section IV. D. 1. y. iii.-iv. In the Words of Paradise Bahá’u’lláh amplifies these provisions. He states: “Living in seclusion or practicing asceticism is not acceptable in the presence of God,” and He calls upon those involved to “observe that which will cause joy and radiance.” He instructs those who have taken up “their abodes in the caves of the mountains” or who have “repaired to graveyards at night” to abandon these practices, and He enjoins them not to deprive themselves of the “bounties” of this world which have been created by God for humankind. And in the Tablet of Bishárát, while acknowledging the “pious deeds” of monks and priests, Bahá’u’lláh calls upon them to “give up the life of seclusion and direct their steps towards the open world and busy themselves with that which will profit themselves and others.” He also grants them leave “to enter into wedlock that they may bring forth one who will make mention of God.”

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 ‘Iráq, then later while in the Land of Mystery, and now from this Resplendent Spot.

The Dispensation of Bahá’u’lláh will last until the coming of the next Manifestation of God, Whose advent will not take place before at least “a full thousand years” will have elapsed. Bahá’u’lláh cautions against ascribing to “this verse” anything other than its “obvious meaning,” and in one of His Tablets, He specifies that “each year” of this thousand year period consists of “twelve months according to the Qur’án, and of nineteen months of nineteen days each, according to the Bayán.”

The intimation of His Revelation to Bahá’u’lláh in the Síyáh-Chál of Ṭihrán, 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.

Be not dismayed, O peoples of the world, when the daystar of My beauty is set, and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause, and to exalt My Word amongst men. We are with you at all times and shall strengthen you through the power of truth. We are truly almighty. Whoso hath recognized Me will arise and serve Me with such determination that the powers of earth and heaven shall be unable to defeat his purpose.

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.”

Say: Rejoice not in the things ye possess; tonight they are yours, tomorrow others will possess them. Thus warneth you He Who is the All-Knowing, the All-Informed. Say: Can ye claim that what ye own is lasting or secure? Nay! By Myself, the All-Merciful, ye cannot, if ye be of them who judge fairly. The days of your life flee away as a breath of wind, and all your pomp and glory shall be folded up as were the pomp and glory of those gone before you. Reflect, O people! What hath become of your bygone days, your lost centuries? Happy the days that have been consecrated to the remembrance of God, and blessed the hours which have been spent in praise of Him Who is the All-Wise. By My life! Neither the pomp of the mighty, nor the wealth of the rich, nor even the ascendancy of the ungodly will endure. All will perish, at a word from Him. He, verily, is the All-Powerful, the All-Compelling, the Almighty. What advantage is there in the earthly things which men possess? That which shall profit them, they have utterly neglected. Erelong, they will awake from their slumber, and find themselves unable to obtain that which hath escaped them in the days of their Lord, the Almighty, the All-Praised. Did they but know it, they would renounce their all, that their names may be mentioned before His throne. They, verily, are accounted among the dead.

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 splendor 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.

Endowments dedicated to charity revert to God, the Revealer of Signs. None hath the right to dispose of them without leave from Him Who is the Dawning-place of Revelation. After Him, this authority shall pass to the Aghṣán, 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 Bahá 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.

“Aghṣán” (plural of Ghuṣn) is the Arabic word for “Branches.” This term is used by Bahá’u’lláh to designate His male descendants. It has particular implications not only for the disposition of endowments but also for the succession of authority following the passing of Bahá’u’lláh and of ‘Abdu’l-Bahá. Bahá’u’lláh, in the Book of His Covenant, appointed ‘Abdu’l-Bahá, His eldest son, as the Center of His Covenant and the Head of the Faith. ‘Abdu’l-Bahá, in His Will and Testament, appointed Shoghi Effendi, His eldest grandson, as the Guardian and Head of the Faith.
This passage of the Aqdas, therefore, anticipates the succession of chosen Aghṣán 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 Aghṣán ended before the Universal House of Justice had been established.

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.

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.

Exile and imprisonment are decreed for the thief, and, on the third offense, place ye a mark upon his brow so that, thus identified, he may not be accepted in the cities of God and His countries. Beware lest, through compassion, ye neglect to carry out the statutes of the religion of God; do that which hath been bidden you by Him Who is compassionate and merciful. We school you with the rod of wisdom and laws, like unto the father who educateth his son, and this for naught but the protection of your own selves and the elevation of your stations. By My life, were ye to discover what We have desired for you in revealing Our holy laws, ye would offer up your very souls for this sacred, this mighty, and most exalted Faith.

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.

He Who is the Dawning-place of God’s Cause hath no partner in the Most Great Infallibility. He it is Who, in the kingdom of creation, is the Manifestation of “He doeth whatsoever He willeth.” God hath reserved this distinction unto His own Self, and ordained for none a share in so sublime and transcendent a station. This is the Decree of God, concealed ere now within the veil of impenetrable mystery. We have disclosed it in this Revelation, and have thereby rent asunder the veils of such as have failed to recognize that which the Book of God set forth and who were numbered with the heedless.

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.

God hath imposed a fine on every adulterer and adulteress, to be paid to the House of Justice: nine mithqáls of gold, to be doubled if they should repeat the offense. 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 behooveth 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.

Although the term translated here as adultery refers, in its broadest sense, to unlawful sexual intercourse between either married or unmarried individuals, ‘Abdu’l-Bahá has specified that the punishment here prescribed is for sexual intercourse between persons who are unmarried. He indicates that it remains for the Universal House of Justice to determine the penalty for adultery committed by a married individual. (See also Q& A [49].)
In one of His Tablets, ‘Abdu’l-Bahá refers to some of the spiritual and social implications of the violation of the laws of morality and, concerning the penalty here described, He indicates that the aim of this law is to make clear to all that such an action is shameful in the eyes of God and that, in the event that the offense 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.

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.

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.

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 Counselor, the Faithful.

Should differences arise amongst you over any matter, refer it to God while the Sun still shineth above the horizon of this Heaven and, when it hath set, refer ye to whatsoever hath been sent down by Him. This, verily, is sufficient unto the peoples of the world. Say: Let not your hearts be perturbed, O people, when the glory of My Presence is withdrawn, and the ocean of My utterance is stilled. In My presence amongst you, there is a wisdom, and in My absence, there is yet another, inscrutable to all but God, the Incomparable, the All-Knowing. Verily, We behold you from Our realm of glory, and will aid whosoever will arise for the triumph of Our Cause with the hosts of the Concourse on high and a company of Our favored angels.