the kitáb-i-aqdas a compilation of descriptions and commentaries

8/14/2019 The Kitb-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]


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.


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]


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]


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.


In the early part of 1873, almost five years after His arrival in Àkk, 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 ùnerring

Balance', the `Straight path', the `quickener of mankind', the `river of mercy', the Àrk 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]


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.


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]


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.


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

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