The Kitáb-I-Aqdas a Compilation of Descriptions and Commentaries
Transcript of The Kitáb-I-Aqdas a Compilation of Descriptions and Commentaries
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The Kitb-i-Aqdas
A Compilation of
Descriptions and Commentaries
Wilmette InstituteOctober, 1999
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Table of Contents
1. Introduction to the Kitb-i-Aqdas 2
2. The Covenant of God 8
3. A New World Order 17
4. The Law of God 19
5. Worship and Daily Life 40
6. Kings Addressed in the Kitb-i-Aqdas 50
7. Divine Education 57
Footnotes 60
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1. Introduction to the Kitb-i-Aqdas
Wendi Momen,A Basic Bah' Dictionary, 132-33:
Kitb-i-Aqdas (Most Holy Book) Bah'u'llh's book of laws, revealed in `Akk in 1873 while
He resided in the House of `d Khammr. The Kitb-i-Aqdas, revealed in Arabic, sets forth the laws
and ordinances of Bah'u'llh's Dispensation but is much more than a 'mere code of laws'. Shoghi
Effendi has described it as 'the Mother Book of His Dispensation', the 'Charter of His New World
Order', and as the 'Charter of the future world civilization'. In it Bah'u'llh sets forth the succession of
'Abdu'l-Bah and His authority as Interpreter, anticipates the Guardianship and ordains the institution of
the House of Justice and its functions and revenues. He reveals laws, ordinances and exhortations
concerning subjects including prayer, fasting, marriage, divorce, burial, wills and inheritance
pilgrimage, the Huqqu'llh, the Mashriqu'l-Adhkr, the Bah' calendar, Feasts and holy days, the age
of maturity, the obligation to work and its elevation to worship, obedience to government, and
education. He sets forth prohibitions including the institution of priesthood and its practices including
confession of sins; forbids slavery; condemns mendicancy, idleness, cruelty to animals, backbiting and
calumny, gambling, the use of drugs and intoxicants; and outlines the punishment for certain crimes.
In addition the Kitb-i-Aqdas contains many exhortations by Bah'u'llh to His followers as tothe high standard of conduct they should follow in their individual lives and in carrying out their
responsibilities towards family, society and their faith, as well as statements directed to the rulers and
peoples of the world.
Bah'u'llh sets forth the infallibility of the Manifestation of God and fixes the duration of His
Dispensation at no less than a thousand years.
After the Revelation of the Kitb-i-Aqdas Bah'u'llh continued to reveal supplementary
ordinances of the laws in theAqdas such as those contained in the Questions and Answers.
Not all of the provisions of the Kitb-i-Aqdas are in practice at the present time and certain laws
(such as the Huqqu'llh) apply only to Iranians. [Note: this book was published in 1989; this clause is
of course, no longer true. Huqqu'llh became universally applicable at Ridvn 1992.] Bah'u'llh
Himself urged the Bah's to implement the laws gradually with tact and wisdom.
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Shoghi Effendi explained, in a letter written on his behalf, that to avoid disturbance and
dissension, the laws of the Kitb-i-Aqdas 'are, whenever practicable and not in direct conflict
with the Civil Laws of the land, absolutely binding on every believer or Bah' institution
whether in the East or in the West. Certain laws, such as fasting, obligatory prayers, the consent
of parents before marriage, avoidance of alcoholic drinks, monogamy, should be regarded by allbelievers 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.' [footnote (#17): Principles, pp. 6-7.]
Shoghi Effendi, God Passes By, pages 213-16
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 Kitb-i-Aqdas. Alluded to in the
Kitb-i-qn; 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 Bah'u'llh, as the Mother Book of His Dispensation, and the
Charter of His New World Order.Revealed soon after Bah'u'llh had been transferred to the house of `d Khammr
(circa 1873), at a time when He was still encompassed by the tribulations that had afflicted Him,
through the acts committed by His enemies and the professed adherents of His Faith, this Book,
this treasury enshrining the priceless gems of His Revelation, stands out, by virtue of the
principles it inculcates, the administrative institutions it ordains and the function with which it
invests the appointed Successor of its Author, unique and incomparable among the world's
sacred Scriptures. For, unlike the Old Testament and the Holy Books which preceded it, in which
the actual precepts uttered by the Prophet Himself are non-existent; unlike the Gospels, in which
the few sayings attributed to Jesus Christ afford no clear guidance regarding the future
administration of the affairs of His Faith; unlike even the Qur'n 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 Kitb-i-Aqdas, revealed from first to last by the Author of the Dispensation
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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, theLawgiver, 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 Center of His Covenant, and invests Him with the right of
interpreting His holy Writ; anticipates by implication the institution of Guardianship; bears
witness to the revolutionizing effect of His World Order; enunciates the doctrine of the "Most
Great Infallibility" of the Manifestation of God; asserts this infallibility to be the inherent and
exclusive right of the Prophet; and rules out the possibility of the appearance of another
Manifestation ere the lapse of at least one thousand years.
In this Book He, moreover, prescribes the obligatory prayers; designates the time and
period of fasting; prohibits congregational prayer except for the dead; fixes the Qiblih; institutes
the huqqu'llh (Right of God); formulates the law of inheritance; ordains the institution of theMashriqu'l-Adhkr; establishes the Nineteen Day Feasts, the Bah' 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 Bah'u'llh exhorts His followers to consort, with amity and
concord and without discrimination, with the adherents of all religions; warns them to guard
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against fanaticism, sedition, pride, dispute and contention; inculcates upon them immaculate
cleanliness, strict truthfulness, spotless chastity, trustworthiness; hospitality, fidelity, courtesy,
forbearance, justice and fairness; counsels them to be "even as the fingers of one hand and the
limbs of one body"; calls upon them to arise and serve His Cause; and assures them of His
undoubted aid. He, furthermore, dwells upon the instability of human affairs; declares that trueliberty 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 splendor" 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 valor" will
be raised up in Kirmn 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, Bah'u'llh,
moreover, has specifically characterized as "the breath of life unto all created things," as "the
mightiest stronghold," as the "fruits" of His "Tree," as "the highest means for the maintenance of
order in the world and the security of its peoples," as "the lamps of His wisdom and
loving-providence," as "the sweet smelling savor of His garment," as 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
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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 savoreth 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 sotremendous the revelation of its veiled allusions that the loins of utterance shake when
attempting their description." And finally: "In such a manner hath the Kitb-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."
Adib Taherzadeh,Bah'u'llh King of Glory, page 351
It was in Bayt `Abbd, in the year 1873, during the governorship of Amad Big Tawfq, that
Bah'u'llh completed the revelation of the Kitb-i-Aqdas - the Most Holy Book - containing the
laws and ordinances of His Dispensation, and much else besides. He had but recently taken His
residence in this house belonging to `d Khammr, and the troubles inflicted upon Him by
enemies and even His own companions still surged about Him. The Kitb-i-Aqdas superseded
the Kitb-i-Bayn revealed by the Bb, and its 'promulgation', in the words of the Guardian ofthe Bah' Faith, 'may well rank as the most signal act of His ministry . . .'
In his exposition of the range and significance of this unique Book. . . the Guardian
discloses a vision of the central and majestic part the Kitb-i-Aqdas is destined to take in the
unfoldment of world society.
Adib Taherzadeh,Bah'u'llh King of Glory, pages 352-353
'So vast is its range', was Bah'u'llh's own testimony, '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.'2
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2. The Covenant of Bah'u'llh
Abdu'l-Baha, Some Answered Questions, 171-174:
EXPLANATION OF THE VERSE OF THE KITB-I-AQDAS, "THERE IS NO
PARTNER FOR HIM WHO IS THE DAYSPRING OF REVELATION IN HIS MOST
GREAT INFALLIBILITY"
It is said in the holy verse: "There is no partner for Him Who is the Dayspring of Revelation
[footnote (#1): The Manifestation of God.] in His Most Great Infallibility. He is, in truth, the exponen
of `God doeth whatsoever He willeth' in the kingdom of creation. Indeed the Almighty hath exclusively
reserved this station for Himself and to none is given a share in this sublime and highly exalted
distinction." [footnote (#2): Kitb-i-Aqdas: i.e., The Most Holy Book. The principal work of Bah'u'llh
which contains the greater part of the commandments. It is the basis of the principles of the Bah'
Faith.]
Know that infallibility is of two kinds: essential infallibility and acquired infallibility. In like
manner there is essential knowledge and acquired knowledge; and so it is with other names and
attributes. Essential infallibility is peculiar to the supreme Manifestation, for it is His essentia
requirement, and an essential requirement cannot be separated from the thing itself. The rays are the
essential necessity of the sun and are inseparable from it. Knowledge is an essential necessity of God
and is inseparable from Him. Power is an essential necessity of God and is inseparable from Him. If itcould be separated from Him, He would not be God. If the rays could be separated from the sun, it
would not be the sun. Therefore, if one imagines separation of the Most Great Infallibility from the
supreme Manifestation, He would not be the supreme Manifestation, and He would lack the essential
perfections.
But acquired infallibility is not a natural necessity; on the contrary, it is a ray of the bounty of
infallibility which shines from the Sun of Reality upon hearts, and grants a share and portion of itself to
souls. Although these souls have not essential infallibility, still they are under the protection of God
that is to say, God preserves them from error. Thus many of the holy beings who were not dawning-points of the Most Great Infallibility, were yet kept and preserved from error under the shadow of the
protection and guardianship of God, for they were the mediators of grace between God and men. If God
did not protect them from error, their error would cause believing souls to fall into error, and thus the
foundation of the Religion of God would be overturned, which would not be fitting nor worthy of God.
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To epitomize: essential infallibility belongs especially to the supreme Manifestations, and
acquired infallibility is granted to every holy soul. For instance, the Universal House of Justice,
[footnote (#1): The House of Justice (Baytu'l-Adl) is an institution created by Bah'u'llh. He refers to
two levels of this institution: the Local Houses of Justice, responsible for each town or village, and the
Universal House of Justice. Abdu'l-Bah, in His Will and Testament, added an intermediate level, theSecondary Houses of Justice. It is only on the Universal House of Justice that infallibility has been
conferred. At the present time, to stress their purely spiritual functions, the Local and Secondary Houses
of Justice are designated Local and National Spiritual Assemblies.] if it be established under the
necessary conditionswith members elected from all the peoplethat House of Justice will be under
the protection and the unerring guidance of God. If that House of Justice shall decide unanimously, or
by a majority, upon any question not mentioned in the Book, that decision and command will be
guarded from mistake. Now the members of the House of Justice have not, individually, essential
infallibility; but the body of the House of Justice is under the protection and unerring guidance of God:
this is called conferred infallibility.
Briefly, it is said that the "Dayspring of Revelation" is the manifestation of these words, "He
doeth whatsoever He willeth"; this condition is peculiar to that Holy Being, and others have no share of
this essential perfection. That is to say, that as the supreme Manifestations certainly possess essentia
infallibility, therefore whatever emanates from Them is identical with the truth, and conformable to
reality. They are not under the shadow of the former laws. Whatever They say is the word of God, and
whatever They perform is an upright action. No believer has any right to criticize; his condition must be
one of absolute submission, for the Manifestation arises with perfect wisdomso that whatever the
supreme Manifestation says and does is absolute wisdom, and is in accordance with reality.If some people do not understand the hidden secret of one of His commands and actions, they
ought not to oppose it, for the supreme Manifestation does what He wishes. How often it has occurred
when an act has been performed by a wise, perfect, intelligent man, that others incapable of
comprehending its wisdom have objected to it and been amazed that this wise man could say or do such
a thing. This opposition comes from their ignorance, and the wisdom of the sage is pure and exemp
from error. In the same way, the skilled doctor in treating the patient does what he wishes, and the
patient has no right to object; whatever the doctor says and does is right; all ought to consider him the
manifestation of these words, "He doeth whatsoever He willeth, and commandeth whatever He
desireth." It is certain that the doctor will use some medicine contrary to the ideas of other people; now
opposition is not permitted to those who have not the advantage of science and the medical art. No, in
the name of God! on the contrary, all ought to be submissive and to perform whatever the skilled doctor
says. Therefore, the skilled doctor does what he wishes, and the patients have no share in this right. The
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skill of the doctor must be first ascertained; but when the skill of the doctor is once established, he does
what he wishes.
So also, when the head of the army is unrivaled in the art of war, in what he says and commands
he does what he wishes. When the captain of a ship is proficient in the art of navigation, in whatever he
says and commands he does what he wishes. And as the real educator is the Perfect Man, in whateverHe says and commands He does what He wishes.
In short, the meaning of "He doeth whatsoever He willeth" is that if the Manifestation says
something, or gives a command, or performs an action, and believers do not understand its wisdom, they
still ought not to oppose it by a single thought, seeking to know why He spoke so, or why He did such a
thing. The other souls who are under the shadow of the supreme Manifestations are submissive to the
commandments of the Law of God, and are not to deviate as much as a hairsbreadth from it; they must
conform their acts and words to the Law of God. If they do deviate from it, they will be held responsible
and reproved in the presence of God. It is certain that they have no share in the permission "He doeth
whatsoever He willeth," for this condition is peculiar to the supreme Manifestations.
So Christmay my spirit be sacrificed to Him!was the manifestation of these words, "He
doeth whatsoever He willeth," but the disciples were not partakers of this condition; for as they were
under the shadow of Christ, they could not deviate from His command and will.
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 371-374
In several passages in the Kitb-i-Aqdas Bah'u'llh prepared His followers for the timewhen He would depart from this world and, in His own words, ascend to His `other dominions,
whereon the eyes of the people of names have never fallen'. [17-1] In two of these passages there
is a clear indication that after Him, the faithful must turn to the Centre of His Covenant:
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. [17-2]
And again:
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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. [17-3]
Although Bah'u'llh did not explicitly identify the Centre of His Covenant in either ofthese passages in the Kitb-i-Aqdas, there was no doubt in the minds of the believers that
Bah'u'llh was referring to no other person than `Abdu'l-Bah. Bah'u'llh made this
appointment clear when He quoted the above verse in His Will and Testament known as the
Book of His Covenant, and stated that it referred to the Most Great Branch (`Abdu'l-Bah).
In another passage in the Kitb-i-Aqdas concerning his ascension, Bah'u'llh assures His
loved ones of His unfailing support and confirmation in these words:
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. [17-4]
Not only did Bah'u'llh allude in the Kitb-i-Aqdas to the One who would be His
immediate successor, but by implication He, in that same book, anticipated the institution of theGuardianship. Although the following passage in the Kitb-i-Aqdas is about huqqu'llh, it
indicates the pattern of the unfoldment of the Faith of Bah'u'llh.
The endowments dedicated to charity revert to God, the Revealer of Signs. No
one has the right to lay hold on them without leave from the Dawning-Place of
Revelation. After Him the decision rests with the Aghn (Branches), and after them with
the House of Justice - should it be established in the world by then - so that they may use
these endowments for the benefit of the Sites exalted in this Cause, and for that which
they have been commanded by God, the Almighty, the All-Powerful. Otherwise the
endowments should be referred to the people of Bah, who speak not without His leave
and who pass no judgment but in accordance with that which God has ordained in this
Tablet, they who are the champions of victory betwixt heaven and earth, so that they may
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spend them on that which has been decreed in the Holy Book by God, the Mighty, the
Bountiful. [17-5]
The word Aghsn (plural of Ghusn), literally means `branches'. This word was
exclusively used by Bah'u'llh to refer to His male descendants. In the above passage this wordis used in the plural which indicates that there would be more than one Ghusn in His
Dispensation who would become the Centre of the Cause. It turned out to be two, `Abdu'l-Bah
and Shoghi Effendi, the Guardian of the Faith. In this passage there is a striking indication that
there will be a break in the line of the Aghsn. It also makes provision for the eventuality that
this line might end before the House of Justice had been instituted - a situation which actually
took place after the passing of Shoghi Effendi in 1957. For a little over five years the Hands of
the Cause of God managed the affairs of the Bah' community as custodians of the Faith, and in
1963 the Universal House of Justice came into being and took over the reins of the Cause of
God.
There is a moving passage in the Kitb-i-Aqdas addressed to Bah'u'llh's unfaithful
half-brother Mrz Yahy. He had been brought under the shadow of the Faith of the Bb at an
early age by Bah'u'llh. He was cared for by Bah'u'llh at every stage of his youth, so that he
might serve the Cause of God with devotion and sincerity. But, alas, his lust for leadership
induced him to break the Covenant of the Bb and rise up in opposition against the Supreme
Manifestation of God. We have already described in previous volumes his rise and fall, as well
as the unbearable sufferings that he inflicted upon Bah'u'llh.
In spite of the harrowing afflictions that the Blessed Beauty suffered at the hand of this
half-brother, He, in the Kitb-i-Aqdas, reminds Mrz Yahy of the early days of his life when
He, as a token of His bounty, nurtured him so that he might become a worthy instrument for the
service of the Cause. He asks him to call to mind the times when he used to be summoned to
stand before Bah'u'llh and take down the verses of God which were revealed by Him, counsels
him to return to God after his shameful rebellion against His Manifestation, and assures him that
God would forgive all his iniquities should he now repent and beg forgiveness from Him.
These words fell on deaf ears, and Mrz Yahy, in spite of losing the support of his
master, Siyyid Muhammad-i-Isfahn, remained unrepentant. He outlived Bah'u'llh by several
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years and after witnessing the rising prestige of the Faith of Bah'u'llh and the diffusion of its
light in the Western world, he died ignominiously on the island of Cyprus in 1912.
One of the most important teachings of Bah'u'llh, perhaps the most important, is that
He has strictly forbidden His followers to interpret His words. In the Kitb-i-Aqdas He reveals:
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. [17-6]
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 383-384
There is another passage in the Kitb-i-Aqdas in which Bah'u'llh refers to His
ascension and assures His followers of His unfailing support at all times:
Be not dismayed, O peoples of the world, when the day-star of My beauty is set,
and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause,
and to exalt My Word amongst men. We are with you at all times, and shall strengthen
you through the power of truth. We are truly almighty. Whoso hath recognized Me, will
arise and serve Me with such determination that the powers of earth and heaven shall be
unable to defeat his purpose. [17-20]
In this passage, Bah'u'llh states, `We are with you at all times, and shall strengthen you
through the power of truth.' Many of His disciples in His day became assured of this and literally
saw with their own eyes that He was with them at all times.
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 393-395
The Kitb-i-Aqdas, the Most Holy Book, stands out as the mightiest testimony to the
sovereignty of Bah'u'llh. To any Bah' who deeply meditates on this book, Bah'u'llh appears
as the ruler of all mankind. In the words of Shoghi Effendi, He will be acclaimed by posterity in
the same way that He is already recognized by his followers as:
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the Judge, the Lawgiver and Redeemer of all mankind, as the Organizer of the entire
planet, as the Unifier of the children of men, as the Inaugurator of the long-awaited
millennium, as the Originator of a new `Universal Cycle', as the Establisher of the Most
Great Peace, as the Fountain of the Most Great Justice, as the Proclaimer of the comingof age of the entire human race, as the Creator of a new World Order, as the Inspirer and
Founder of a world civilization. [17-28]
There is no doubt that when the station of Bah'u'llh is universally recognized, posterity
will look at the story of His life with awe and wonder. People in the future will be amazed at the
blindness of man in His days, and astonished at the treatment that was meted out to Him. When
the glory of his station is unveiled to the eyes of humanity, it will be hard to imagine that the
Lord of Hosts was made to live in the most desolate of the cities, the Heavenly Father held as a
captive by a perverse generation and the King of Kings confined in a small room unfit to be a
dwelling. And yet in that small room devoid of all the luxuries of life and not even properly
furnished, the Kitb-i-Aqdas described by Him as His `weightiest testimony unto all people'
[17-29] was revealed. It is a staggering thought that in such a room, in an obscure corner of a
prison city, unknown to the world, such a mighty instrument as the Kitb-i-Aqdas, the great
Charter for future world civilization, should have been born.
Indeed, there can be no greater tragedy than God manifesting Himself in all His glory,
and mankind being blind to His Revelation. And there can be no greater feeling of loss thanrealizing this fact when it is too late. Bah'u'llh in the Kitb-i-Aqdas states:
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.'
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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.
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! Whathath 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. Ere long, 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.
[17-30]
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 396-397
Bah'u'llh often proclaimed the stupendous character of His Revelation. In the
Kitb-i-Aqdas He reveals these moving words:
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.
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
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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. [17-31]
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 398-399
The Kitb-i-Aqdas is truly like an ocean and it is difficult to describe every subject
revealed in that book. We have so far referred to some of its major themes. References have also
been made previously to some of Bah'u'llh's teachings and prophecies in the Kitb-i-Aqdas.
These subjects include the appearance of the next Manifestation of God, the praising of the
learned in the Faith, Bah'u'llh's summons to the kings and rulers and ecclesiastics, the signs of
the maturity of mankind and other topics.
The spiritual truths revealed in the Kitb-i-Aqdas are fathomless. No one in this life can
ever claim to have fully appreciated the potentialities hidden within each one of its revealed
words. For (with the exception of its laws which are to be followed literally) the Kitb-i-Aqdas is
full of hidden significances. Bah'u'llh reveals these words in the Kitb-i-Aqdas:
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 throughwhich the potentialities of the might of God have been revealed, and His sovereignty
established. With faces beaming with joy, hasten ye unto Him. This is the changeless
Faith of God, eternal in the past, eternal in the future. Let him that seeketh, attain it; and
as to him that hath refused to seek it - verily, God is Self-Sufficient, above any need of
His creatures.
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: 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. [17-33]
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In one of His Tablets, [17-34] `Abdu'l-Bah states that when Bah'u'llh was engaged in
formulating the teachings and revealing the verses of God which streamed from His pen, the
power which was released by the revelation of the Word created such a thrill in His heart that He
could not eat His meals. Sometimes He used to eat very little and there were days when He couldnot eat at all.
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3. A New World Order
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, page 308
In the Kitb-i-Aqdas, Bah'u'llh refers to a new World Order which may be regarded as
one of the fruits of His Revelation. The Bb in the Persian Bayn has revealed the following:
`Well is it with him who fixeth his gaze upon the order of Bah'u'llh and rendereth thanks unto
his Lord! For He will assuredly be made manifest.' And these are the words of Bah'u'llh in the
Kitb-i-Aqdas:
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. [14-1]
It was difficult to discern the upheaval in the life of man in 1873 when Bah'u'llh
revealed these words. But today, a little over a hundred years later, it is evident that `mankind's
ordered life hath been revolutionized'.
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, page 316
The Bah' Administrative Order
The Local and the Universal Houses of Justice, the basic institutions of the Faith, were
ordained by Bah'u'llh. These are His words in the Kitb-i-Aqdas concerning the institution of
the Local House of Justice:
The Lord hath ordained that in every city a House of Justice be establishedwherein shall gather counsellors to the number of Bah, and should it exceed this number
it does not matter... 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
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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. [14-8]
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4. The Law of God
Abdu'l-Baha, Some Answered Questions, 64:
When the laws of the Most Holy Book are enforced, contentions and disputes will find a final
sentence of absolute justice before a general tribunal of the nations and kingdoms, and the difficulties
that appear will be solved. The five continents of the world will form but one, the numerous nations will
become one, the surface of the earth will become one land, and mankind will be a single community.
The relations between the countriesthe mingling, union and friendship of the peoples and
communitieswill reach to such a degree that the human race will be like one family and kindred. The
light of heavenly love will shine, and the darkness of enmity and hatred will be dispelled from the
world. Universal peace will raise its tent in the center of the earth, and the blessed Tree of Life will grow
and spread to such an extent that it will overshadow the East and the West. Strong and weak, rich and
poor, antagonistic sects and hostile nationswhich are like the wolf and the lamb, the leopard and kid
the lion and the calfwill act toward each other with the most complete love, friendship, justice and
equity. The world will be filled with science, with the knowledge of the reality of the mysteries of
beings, and with the knowledge of God.
Abdu'l-Baha, Some Answered Questions, 238:
EXPLANATION OF A VERSE IN THE KITB-I-AQDAS
Question.It is said in the Kitb-i-Aqdas "...whoso is deprived thereof, hath gone astray, though
he be the author of every righteous deed." What is the meaning of this verse? Answer.This
blessed verse means that the foundation of success and salvation is the knowledge of God, and that the
results of the knowledge of God are the good actions which are the fruits of faith.
If man has not this knowledge, he will be separated from God, and when this separation exists,
good actions have not complete effect. This verse does not mean that the souls separated from God areequal, whether they perform good or bad actions. It signifies only that the foundation is to know God,
and the good actions result from this knowledge. Nevertheless, it is certain that between the good, the
sinners and the wicked who are veiled from God there is a difference. For the veiled one who has good
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principles and character deserves the pardon of God, while he who is a sinner, and has bad qualities and
character, is deprived of the bounties and blessings of God. Herein lies the difference.
Therefore, the blessed verse means that good actions alone, without the knowledge of God,
cannot be the cause of eternal salvation, everlasting success, and prosperity, and entrance into the
Kingdom of God.
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 275-282
In the early part of 1873, almost five years after His arrival in `Akk, Bah'u'llh, then
confined in the house of `d Khammr, revealed the Kitb-i-Aqdas, the Most Holy Book,
regarded as the Mother Book of this Dispensation, a Book unique and incomparable among the
world's sacred scriptures, designated by Himself as the `Source of true felicity', the `unerring
Balance', the `Straight path', the `quickener of mankind', the `river of mercy', the `Ark of His
laws'. To it the Prophets of the past have alluded as the `new heaven', the `new earth', the
`Tabernacle of God', the `Holy City', the `Bride' and the `New Jerusalem coming down from
God'. Shoghi Effendi has acclaimed it as the charter of Bah'u'llh's new world order and of
future world civilization.
This book, written in Arabic, the brightest emanation from the Pen of the Most High,
stands out from among all Bah'u'llh's writings as the `Mother Book' of His Dispensation. Next
to it in rank is the Kitb-i-qn (Book of Certitude). Of the Kitb-i-Aqdas, Bah'u'llh states,`this Book is a heaven which We have adorned with the stars of Our commandments and
prohibitions', and again, `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'. [13-1]
As well as being the mightiest and most exalted of Bah'u'llh's writings, the
Kitb-i-Aqdas is from the literary point of view one of the most beautiful. It is matchless in its
eloquence, unsurpassed in its lucidity, enchanting in its style, superb in its composition and
varied in its theme. Every sentence is simple and easily intelligible to the reader: it is impossible
to suggest a better or more eloquent construction. It is the masterpiece of Bah'u'llh's utterances.
Though basically a book of laws and ordinances, it is so revealed that its laws are interwoven
with passages of spiritual counsel and exhortation, of weighty pronouncements and divine
guidance. The manner in which this is done is unique and original. It fascinates the reader with
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its beauty and enchantment. Of it Bah'u'llh speaks, `By My life! It hath been sent down in a
manner that amazeth the minds of men.' And in another passage He states:
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 whenattempting their description. [13-2]
In revealing the Kitb-i-Aqdas, Bah'u'llh may be likened to a celestial bird whose
habitation is in the realm of the spirit far above the ken of men, soaring in the spiritual heights of
glory. In that station, Bah'u'llh speaks about spiritual matters, reveals the verities of His Cause
and unveils the glory of His Revelation to mankind. From such a lofty horizon this immortal
Bird of the Spirit suddenly and unexpectedly descends upon the world of dust. In this station,
Bah'u'llh announces and expounds laws. Then the Bird takes its flight back into the spiritual
domains. Here the Tongue of Grandeur speaks again with majesty and authority, revealing some
of the choicest passages treasured in the Kitb-i-Aqdas. Shoghi Effendi, the Guardian of the
Bah' Faith, translated a considerable number of these passages into superb English and
included most of them in Gleanings from the Writings of Bah'u'llh.
This ascent and descent, the revelation of spiritual teachings on the one hand, and the
giving of laws on the other, follow one another throughout the Book. There seems to be no
visible pattern for the interweaving of the two, nor is there any apparent connection between
them. Bah'u'llh, after expounding some of His choicest teachings or revealing some of Hiscounsels and exhortations, abruptly changes the subject and gives one or more laws which
outwardly seem not to have any relevance to the previous subject.
Every major religion has had laws given by its Founder. These laws have played an
important part in governing community affairs and guiding the lives of the individual believers;
Judaism and Islam are the best examples. In the Christian Faith, however, there are not many
laws given by Christ, and because of this, it may be difficult for people of Christian background
to appreciate the significance of religious laws and the vital role they play in the life of the
community. Probably the reason why Christ did not reveal many laws for His followers is that
His Message was mainly directed towards individual salvation, and left no major guidelines for
community affairs. He laid emphasis on the spiritual health of the individual as epitomized in
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His Sermon on the Mount, but left no laws to govern the activities of communities and nations
and to define their relationship to each other.
The laws of every religion are valid and applicable until the next Manifestation of God
appears. After that they become out of date and lose their effectiveness; people do not feel theurge to follow them. For instance, the laws of Moses were in accord with the spirit of the age
until the appearance of Christ when they became out of date. There are many laws in the Old
Testament which were good for the age they were designed for and which were practised for
over a thousand years, but they are not applicable any longer. The laws of Islam which were
given by the Prophet Muhammad were valid up to the time of the coming of the Bb. These laws
were operative among the Islamic nations for about thirteen hundred lunar years. Ever since the
revelation of the Kitb-i-Aqdas, in which the laws of the new age were formulated, most of the
laws of Islam have become inoperative. Not only have some of the Islamic governments been
forced to abandon the application of Islamic laws in favour of civil laws which they themselves
have enacted, but the spirit of the new age, manifesting itself both through constructive and
destructive processes, has so radically changed social circumstances that in many instances it has
become impossible to implement the laws of Islam.
The laws revealed in the Bayn by the Bb were designed to be shortlived. Some of them
were incomplete, being either directly or by implication dependent upon the advent of `Him
Whom God shall make Manifest'. The laws of the Bb religion were abrogated by the revelation
of the Kitb-i-Aqdas. Only a few of the laws given by the Bb were confirmed by Bah'u'llhand these were reinstated in that same book. `Abdu'l-Bah has declared that those laws of the
Bb which were not confirmed in the Kitb-i-Aqdas are to be considered as abrogated. [13-3] In
another Tablet He states that any law revealed elsewhere in the Writings of Bah'u'llh, if
contrary to the laws of the Aqdas, is invalid. But those which are not contrary, or are not
mentioned in the Kitb-i-Aqdas, are valid and binding.
Indeed, as we survey the Writings of Bah'u'llh, we come across many Tablets which
contain some laws or deal with the elucidation and application of laws. Such Tablets are
regarded as supplementary to the Kitb-i-Aqdas. It is therefore clear that the Kitb-i-Aqdas on its
own does not contain all the laws of Bah'u'llh. After its revelation Bah'u'llh permitted
Zaynu'l-Muqarrabn, one of His devoted companions, who was formerly a mujtahid (Doctor of
Islamic law) and highly experienced in the application of Islamic law, to ask any questions he
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might have regarding the application of the laws of Bah'u'llh. The answers given by Him are
contained in a book known as Questions and Answers which is to be regarded as an appendix to
the Kitb-i-Aqdas.
In a Tablet [13-4] written by Mrz q Jn, Bah'u'llh's amanuensis, dated 15th ofJamdyu'l-Avval 1290 (11 July 1873), it is stated that the Kitb-i-Aqdas was revealed around
that time. It also refers to the circumstances which led to its revelation. For some years, the
believers had been asking questions about the laws of the Faith, but Bah'u'llh did not find it
timely to respond to them. While in Adrianople He revealed a number of laws in His Persian
writings, but did not release them to the believers. Questions continued to come to him while in
`Akk, and when the time was propitious, Bah'u'llh revealed the Kitb-i-Aqdas. But from the
beginning He stressed to His followers the need to be discreet and wise in the implementation of
its laws. He advised them not to practise any of its provisions which might prove to be untimely
or could cause agitation or disturbance among the people.
Shortly after the revelation of the Kitb-i-Aqdas, Hj Siyyid Javd-i-Karbil', a
distinguished believer who was held in high esteem by the community, was anxious for the
Bah's to implement the laws of that Book. In a Tablet addressed to him, Bah'u'llh discloses
the pre-eminent position which the Kitb-i-Aqdas occupies, refers to it as the most great magnet
through which the hearts of the peoples of the world will be attracted, and prophesies that
through it the majesty and sovereignty of God will, ere long, be made manifest. But He counsels
Hj Siyyid Javd to exercise caution and wisdom in the implementation of its laws at that time.The following is an extract from the above-mentioned Tablet to Hj Siyyid Javd:
For a number of years, 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. Thereupon the Day-Star of the laws and ordinances shone forth from above the
horizon of the Will of God, as a token of His grace unto the peoples of the world. He,
verily, is the Ever-Forgiving, the Most Generous... 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
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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 Kitb-i-Aqdas itself
beareth eloquent testimony to the loving providence of God. [13-5]
In the same year that the Kitb-i-Aqdas was revealed Bah'u'llh allowedJaml-i-Burjird, who was then in `Akk, to copy certain parts of it and share it with the friends
in Persia. But again He emphasized wisdom and discretion in the application of its laws. It has
already been explained in the previous volume that through their mercy and compassion the
Manifestations of God do not announce all their new laws to their followers suddenly. Knowing
man's strong attachment to old laws and customs, they introduce their new laws gradually over a
period of time during which their followers become enlightened and ready to receive them.
The study of the Writings of Bah'u'llh and `Abdu'l-Bah makes it clear that most of the
laws of the Kitb-i-Aqdas, apart from those which are of a spiritual nature, or in conformity with
the conditions prevailing at the time, are designed for the future when the Bah' Faith becomes
the religion of the land. It is then that these laws will be fully implemented within the framework
of a new civilization which is to emerge later from amidst the chaos and confusion of
present-day society.
Shoghi Effendi, the Guardian of the Faith, has described the laws of the Kitb-i-Aqdas as
the `warp and woof' of Bah'u'llh's World Order. Without these laws, mankind will not be able
to take part in the establishment of the promised Kingdom of God on earth. The World Order ofBah'u'llh, however, is still growing in its embryonic form. In the fullness of time it will be born
and will usher in an age the glories of which we in this day cannot fully visualize, an age in
which the teachings of Bah'u'llh will guide and govern the life of man on this planet. Then and
only then will the wisdom and significance of all the laws of the Kitb-i-Aqdas become manifest,
their relevance to the needs of the age become apparent and their application become a vital
necessity.
Within the compass of three pages in God Passes By Shoghi Effendi has summarized the
Kitb-i-Aqdas in such a masterly fashion that if studied carefully, the reader will know all the
basic subjects that are contained in this exalted Book. The following is part of his summary
enumerating some of the fundamental laws of this Dispensation:
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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 huqqu'llh (Right of God); formulates the law of inheritance;
ordains the institution of the Mashriqu'l-Adhkr; establishes the Nineteen Day Feasts, the
Bah' festivals and the Intercalary Days; abolishes the institution of priesthood; prohibitsslavery, 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. [13-6]
There are some laws which Bah'u'llh has not formulated in the Kitb-i-Aqdas or other
Tablets. He has deliberately left gaps in the structure of His laws and these will have to be filled
by the Universal House of Justice, the supreme legislative body of the Faith, authorized by
Bah'u'llh to enact laws which are not explicitly revealed by Him. The laws enacted by this
body can be altered at a later time by the same body when conditions in society will have
radically changed and this provision guarantees that laws which are temporary in nature may
keep pace with humanity's progress.
The laws that Bah'u'llh has formulated, however, are fundamental laws, fixed and
unalterable during the entire period of His Dispensation. Only the next Manifestation of God can
abrogate them. It should be noted that there are certain laws given by Bah'u'llh that are
intended for a future condition of society, and these cannot be implemented without the
necessary legislation by the Universal House of Justice for their application. Shoghi Effendi
writes through his secretary:
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
Bah'u'llh, 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
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formulated by Bah'u'llh. Nor has the Guardian any right whatsoever to lessen the
binding effect, much less to abrogate the provisions of so fundamental and sacred a
Book. [13-7]
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 285-286
Obedience to the Laws of God
Observance of the laws of a religion is of the utmost importance; it is an obligation
binding on its followers. The enforcement of some of the laws of the Kitb-i-Aqdas began in the
ministry of Shoghi Effendi. Knowing that the believers in the cradle of the Faith had been
brought up within a society where the significance of religious laws and their implications were
understood, he directed the Spiritual Assemblies in that part of the world to begin the
enforcement of some of the laws of the Kitb-i-Aqdas within the Bah' community. In the
course of His ministry, he elaborated on the application of these laws, elucidated many
intricacies and details connected with them, urged the Spiritual Assemblies never to compromise
when enforcing the laws and counselled them to uphold the standards of justice and impartiality
in all cases. Thus he built up in this particular field a great reservoir of knowledge and
experience which will be of great value in the future.
Present-day society in the Western world is not, however, oriented to obedience toreligious laws. Not only has it been steadily moving for a long time now towards humanism and
materialism, but also the Christian tradition has left the people without a full appreciation of the
significance and importance of religious laws within the community. As we have already stated,
this is probably because Christ, whose message was primarily directed to the individual, did not
give many laws in His Dispensation.
The introduction of the laws of the Kitb-i-Aqdas within such a society and at a time
when the Faith is still in its infancy has been slow and gradual. Indeed, from the beginning of the
Formative Age of the Faith up to the present time, only a few of the laws of the Kitb-i-Aqdas
have been introduced to the Western world. No doubt in the future as the Cause grows and
conditions within human society become more favourable, other laws will be introduced.
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Concerning the laws of the Kitb-i-Aqdas, Shoghi Effendi has written these words
through his secretary:
He feels it his duty to explain that the Laws revealed by Bah'u'llh in the Aqdas
are, whenever practicable and not in direct conflict with the Civil Laws of the land,absolutely binding on every believer or Bah' institution whether in the East or in the
West. Certain laws, such as fasting, obligatory prayers, the consent of parents before
marriage, avoidance of alcoholic drinks, monogamy, 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. [13-11]
The followers of Bah'u'llh all over the world strive to develop the characteristics of
Bah' life in their individual lives and their communities, by trying to put into practice the
teachings of Bah'u'llh and observing those laws and ordinances which are at present binding
on them. A true believer carries out the commandments of Bah'u'llh wholeheartedly, for the
cornerstone of faith is obedience to the commandments of God as revealed by Bah'u'llh in this
age.
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 292-294
Obedience is a natural step for man to take provided he finds the truth. Bah'u'llh makes
this point very clear when He states in the opening paragraph of the Kitb-i-Aqdas:
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. [13-13]
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This is the part that the individual has to play in the Covenant of God with man, namely
to recognize Him as the Source of all good and then follow His commandments. In the light of
this, we see that Bah'u'llh has attached paramount importance to one of the basic principles of
His Faith - the unfettered search after truth by the individual. Every person who becomes aBah' must investigate the truth until he becomes assured in his heart that Bah'u'llh is the
Manifestation of God for this age. When the individual reaches this stage, he will then want to
follow His commandments. And as he deepens his knowledge of the Faith and turns to
Bah'u'llh to draw from His power, his heart will become the recipient of the knowledge which
God can bestow upon a believer. It is then that he can realize the wisdom behind all the laws and
teachings which are binding on him. It is then that obedience to the commandments of
Bah'u'llh becomes coupled with a deep understanding of their purpose, their wisdom, their
excellence and their need. It is then that carrying out the teachings of Bah'u'llh becomes a
source of joy for the individual, and he will find that his thoughts, his aspirations, his words and
his deeds are in harmony with the provisions of the Covenant of God with man. It is for such a
person that Bah'u'llh has revealed the following in the Kitb-i-Aqdas:
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 hispossession, 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. [13-14]
Mrz Abu'l-Fadl, the great Bah' scholar, states that the laws of God in the Holy Books
of past religions and those of the Kitb-i-Aqdas may be divided into three categories. The first
category is devotional laws and ordinances which concern man's worship of God. The
ordinances of obligatory prayer, fasting and similar devotional acts are among this group of laws.
The second category is laws which benefit the individual only, such as cleanliness and
other acts which are aimed at elevating the personal and spiritual condition of the individual.
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The third category is the laws which concern society and these constitute the bulk of the
laws of the Kitb-i-Aqdas. These laws, together with the principles ordained by Bah'u'llh in
His Writings, constitute the two pillars which sustain the institutions of His future World Order.
Shoghi Effendi, speaking about the laws and distinguishing them from the principles of the
Faith, states that both together constitute `the warp and woof of the institutions upon which thestructure of His World Order must ultimately rest'. [13-15]
In the light of this we can appreciate the preponderating role which the laws of the
Kitb-i-Aqdas will play in the future world civilization of which that Book is a charter.
Concerning His laws and ordinances, Bah'u'llh states in the Kitb-i-Aqdas:
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. [13-16]
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 294-301
Reward and Punishment
In the Lawh-i-MaqsdBah'u'llh further declares:
The structure of world stability and order hath been reared upon, and will
continue to be sustained by, the twin pillars of reward and punishment. [13-17]
The application of the laws of Bah'u'llh will involve both reward and punishment. He
has also conferred upon the Universal House of Justice the right to legislate on the application of
His laws, or to specify punishments for the breaking of other laws which He Himself has not
formulated. Law and order are the basis of peace and security in every civilized society and the
breaking of these laws must incur some punishment. The same is true of the laws of the
Kitb-i-Aqdas. The guarantor for the establishment in the future of a world community in which
the oneness of mankind - Bah'u'llh's main spiritual principle - is fully realized is justice. The
bonds which unite individuals are love, compassion and forbearance, but what binds nations
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together into a spiritually united world is justice. Bah'u'llh has proclaimed this fact in many of
His Writings: `The best beloved of all things in My sight is Justice' [13-18] is a simple
expression by Bah'u'llh of this important principle. To uphold the standard of justice, He
makes this important statement:
Justice hath a mighty force at its command. It is none other than reward and
punishment for the deeds of men. By the power of this force the tabernacle of order is
established throughout the world... [13-19]
In present-day society, punishment is generally meted out to offenders of the law, but the
tendency in many parts of the world is to show compassion and reduce sentences as much as
possible. This tendency is growing in direct proportion to humanitarianism. Wrongly, it has
almost become a common view today that the individual should not be fully blamed for his
criminal actions and that most of the blame ought to be directed towards society. It is claimed
that the criminal is merely a victim of circumstances over which he has had little control. And so
mercy and pardon instead of justice and punishment are the hallmark of modern civilization.
Leniency and compassion in the courts of law, supported by modern theories aimed at
forgiveness and clemency have increased the reign of violence in the world to alarming
proportions.
The teachings of Bah'u'llh advocate the opposite attitude to this. Since the laws of the
Kitb-i-Aqdas are the laws of God for this age, they must be obeyed without compromise. In thisBook, Bah'u'llh categorically states that those who apply the law should not show mercy to a
criminal, nor become compassionate when punishing him, for if they do, they will undermine the
foundations of justice. Many enlightened people today disagree with what Bah'u'llh advocates.
They look for mild punishments and plenty of compassion and some advocate education rather
than punishment. This is mainly because most people are only concerned with life on this planet
and seldom think about life after death, and there are many who do not believe in the latter. The
aim of these people is to gain as much, and to lose as little, as they can for as long as they live.
Generally, therefore, there is not much concern about the consequences which the actions
of a man will have on the progress of his soul in the next life. Whereas it is a cornerstone of
Bah' belief that this world is only a transitory stage in the life of man, preparing him for an
eternal life. It is like a womb-world in which he has to acquire the spiritual qualities that are
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essential requirements for his existence in the spiritual worlds of God. So there is a vast
difference between a Bah' outlook on life and that of humanists. The former strives to use the
opportunities of this life to reap a rich harvest in the next, while the latter exerts all efforts to
prosper while on this earth. It is these contrasting views that constitute the basis for Bah'u'llh's
emphasis on punishment and the humanist view on leniency and compassion.
From a careful study of the Writings of Bah'u'llh one may reach the surprising
conclusion that just punishments in general, and those ordained in the Kitb-i-Aqdas in
particular, are a mercy of God to man, and a token of His loving-kindness to him. Bah'u'llh in
one of His Tablets [13-20] reveals some of the mysteries of this life and the next, describes how
everything in this mortal world has counterparts in the spiritual worlds, and explains that the
individual's deeds in this life will affect his existence in the next. To illustrate the benefits which
will accrue to the soul, if he is punished in this world for his misdeeds, He uses the example of a
man who steals a seed of a tree from someone in the spring season. If he returns it to its owner in
that same season, he has cleared his debt and does not owe him anything else. But if he fails to
give it back in the spring, what does he owe him in the summer? He owes him a tree and its
fruits, because to give back the seed in the summer is useless. This analogy explains that if the
individual pays for his misdeeds in this life by receiving the punishment which is ordained in the
Holy Writings, his burden of sin will be far lighter in the next life. Otherwise, who knows how
heavily his soul will have to pay if he somehow avoids punishment in this world.
In the same Tablet Bah'u'llh states that pure and holy deeds will be manifested in thespiritual worlds of God and transformed into such exalted and glorious forms that if He were to
disclose them, every author of such deeds would discard his human temple and joyously hasten
to the realms beyond.
Anyone who has recognized Bah'u'llh as the vicegerent of God on earth and has
deepened his understanding of the verities of His Cause, will readily acknowledge that the
observance of the laws of Bah'u'llh is the cause of the salvation of the soul. In the
Kitb-i-Aqdas Bah'u'llh testifies:
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
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witness that which the Pen of Revelation hath revealed. Meditate upon this, O men of
insight! [13-21]
And again in that same Book He states:
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. [13-22]
Bah'u'llh's View of Liberty
Another topic in the Kitb-i-Aqdas which could be misunderstood by some people is that
of freedom and liberty. These are the words of Bah'u'llh in that Book:
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.
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 untosuch 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.
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.
Say: True liberty consisteth in man's submission unto My commandments, little
as ye know it. Were men to observe that which We have sent down unto them from the
Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the
man that hath apprehended the Purpose of God in whatever He hath revealed from the
Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you
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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. [13-23]
Bah'u'llh condemns the idea of absolute liberty for man. Indeed, there is no progressivesociety or nation In the world in which absolute freedom is allowed. There is the rule of law in
every civilized country and people in the exercising of their right to freedom cannot overstep the
bounds of constitutional law. There would be anarchy if they were left free to do what they liked.
In the words of Bah'u'llh, it would `lead to sedition, whose flame none can quench'. All the
freedom-loving nations of the world enjoy their freedom within the limits of the law and other
conventions which have come about through tradition and have become accepted as a way of
life. It is these laws and traditions, including religion and culture, which give each nation a
certain characteristic, and produce an atmosphere in which people live and exercise their lawful
rights freely.
Bah'u'llh advocates the same, except that man must adopt the teachings of the
Manifestation of God for this age to guide and direct him in his life. He will then find ample
scope to live in liberty within the framework of His laws and teachings. It is possible that some
people who have not accepted the Message of Bah'u'llh could argue that although humanity
needs to be guided by some laws and principles, nevertheless, the mere act of adopting
Bah'u'llh's teachings as guide-lines for society would be an infringement on liberty. This view
would be correct if Bah'u'llh were not the Manifestation of God for this age. But if He is, thenHis laws and teachings must, and will in the end, be enforced by humanity, and will guide the
peoples of the world to exercise their freedom within the framework of the World Order He has
come to establish. The essential point, therefore, is to investigate the truth of the claims of
Bah'u'llh. Once the individual is assured of the authenticity of His Message, he will joyously
allow the teachings and commandments of Bah'u'llh to govern his life. It is then that guided by
the principles of the Faith he will be able to develop with absolute freedom all that is potential
within him and attain to true liberty. The Infallibility of the Manifestation
In the Kitb-i-Aqdas Bah'u'llh declares the doctrine of the Most Great Infallibility of
the Manifestations of God, and states that no one else can ever possess it. We have touched upon
this subject in the previous volume. This infallibility is an inherent characteristic of the
Manifestations of God, in the same way that light and heat are inherent to the sun. He derives
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His powers from God and is the knower of all things. His knowledge extends over past, present
and future. As we have stated previously, the reason that His all-encompassing power is hidden
behind the veil of His human temple is that if His glory were to be openly revealed to the eyes of
men in general, all human beings would instantly recognize Him. And by so doing they would
lose their free will and become puppets of God.
However, Bah'u'llh always revealed a measure of His hidden glory and omnipotence to
those of His loved ones who had recognized His exalted station and were in need of further
confirmation of their faith. There are many stories left to posterity by the early believers who had
the great privilege of attaining the presence of Bah'u'llh, relating how they witnessed the signs
of His all-encompassing knowledge which was disclosed to their eyes in accordance with their
capacity. The incidents which took place in each case came to them as thunderbolts and dazzled
them by the evidences of His glory. Each time He disclosed a measure of His Divine power, the
believer concerned reached the highest peaks of assurance and acquired absolute certitude in his
faith. When this stage was reached the individual was no longer an ordinary human being. He
had been transformed into a spiritual giant, a mountain of steadfastness, a new creation
possessed of all the powers of this universe, a heroic soul who in spite of the fierce onslaught of
the enemy threw himself into the arena of service to the Cause of Bah'u'llh and, considering
this earthly life as a worthless existence, longed to lay down his life in the path of His Beloved.
Adib Taherzadeh,Revelation of Bah'u'llh vol. 3, pages 305-307
In previous volumes, a great deal has been said concerning the exalted station of
Bah'u'llh. There are many passages in the Kitb-i-Aqdas on this theme. He states that the word
Prophet or Messenger should not be used to describe His station. He is the Supreme
Manifestation of God who has fulfilled the prophecies of the past and ushered in the Day of God.
These are the words of Bah'u'llh in the Kitb-i-Aqdas:
This is the Day in which He Who held converse with God hath attained the light
of the Ancient of Days, and quaffed the pure waters of reunion from this Cup that hath
caused the seas to swell. Say: By the one true God! Sinai is circling round the Dayspring
of Revelation, while from the heights of the Kingdom the Voice of the Spirit of God is
heard proclaiming: `Bestir yourselves, ye proud ones of the earth, and haste ye unto Him.'
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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.' [13-29]
`He who held converse with God' and the `Spirit of God' in the above passage signify
Moses and Christ respectively.
There are several passages from the Writings of the Bb which are quoted by Bah'u'llh
in the Kitb-i-Aqdas as a testimony to the exalted nature of His own Revelation. He points out
that some of these passages clearly demonstrate that the Cause of `Him Whom God shall make
manifest' will become established in the world before that of the Bb Himself. Bah'u'llh in this
Book also clarifies one of the utterances of the Bb which had caused misunderstanding among
the people of the Bayn, those followers of the Bb who had rejected Bah'u'llh.
In a Tablet [13-30] addressed to `Him Whom God shall make manifest', the Bb states:
`May the glances of Him Whom God shall make manifest illumine this letter at the primary
school.'
Some of the Bbs argued that since this Tablet would have to be handed to `Him Whom
God shall make manifest' at the primary school, it followed that He would be a child when He
received it. They therefore contended that since Bah'u'llh was even older than the Bb, Hecould not possibly fulfil the promises of the Bb. `Abdu'l-Bah in one of His Tablets [13-31]
states that the school referred to is not a physical school. The school of `Him Whom God shall
make manifest' is not the school of the unlettered children. It is a spiritual school which is far
beyond the reach of men and it is sanctified from the limitations of this contingent world.
Bah'u'llh states that He had seen this Epistle, this gift of the Bb, in the School of God which is
exalted above the comprehension of men.
Concerning the Tablet of the Bb and the school, Bah'u'llh reveals the following in the
Kitb-i-Aqdas:
O Thou Supreme Pen! Move over the Tablet by the leave of Thy Lord, the
Creator of the heavens. Call Thou then to mind the day when the Fountainhead of divine
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unity sought to attend the school which is sanctified of all save God, that perchance the
righteous might become acquainted, to the extent of a needle's eye, with that which is
concealed behind the veil of the inner mysteries of Thy Lord, the Almighty, the
All-Knowing.
Say, We, in truth, entered the school of inner meaning and exposition at a timewhen the minds of all that dwell on earth were wrapt in heedlessness. We beheld what the
Merciful Lord had revealed, accepted the gift He [the Bb] had offered Me of the verses
of God, the Help in Peril, the Self-Subsisting, and hearkened to that to which He had
attested in the Tablet. We, verily, are the Witness. We responded to His call at Our Own
behest, and We are, in truth, the Ordainer.
O people of the Bayn! We entered the School of God when ye were slumbering
on your couches, and perused the Tablet when ye were fast asleep. By the righteousness
of God, the True One, We had read it before it was revealed, and ye were utterly
unaware. Indeed Our knowledge had encompassed the Book when ye were yet unborn.
These utterances are revealed according to your measure, not to God's, and unto