Bahá’í World/Volume 15/The Centenary of the Revelation of the Kitáb-i-Aqdas

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II

THE CENTENARY OF THE REVELATION OF THE KITÁB-I-AQDAS

1. Announcement of Publication by the Universal House of Justice of A Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas

“. . . the Kitáb-i-Aqdas (The Most Holy Book), that priceless treasury enshrining for all time the brightest emanations of the mind of Bahá’u’lláh, the Charter of His World Order, the chief repository of His laws, the Harbinger of His Covenant, the Pivotal Work containing some of His noblest exhortations, weightiest pronouncements, and portentous prophecies, and revealed during the full tide of His tribulations, at a time when the rulers of the earth had definitely forsaken Him. . .” SHOGHI EFFENDI, The Promised Day is Come.

ON January 19, 1973, the Universal House of Justice addressed the following cable to all National Spiritual Assemblies:

JOYFULLY ANNOUNCE COMPLETION SYNOPSIS CODIFICATION KITABIAQDAS FOR PUBLICATION RIDVAN SYNCHRONIZING CELEBRATION HUNDREDTH ANNIVERSARY REVELATION MOST HOLY BOOK FULFILLING WORLD CENTRE GOAL NINE YEAR PLAN STOP CONFIDENT RELEASE THIS PUBLICATION ENVISAGED BY BELOVED GUARDIAN AND WHOSE MAIN FEATURES HE OUTLINED WILL CONSTITUTE ANOTHER SIGNIFICANT STEP PATH LEADING BAHAI COMMUNITY FULL MATURITY ESTABLISHMENT WORLD ORDER BAHAULLAH.

2. Introduction to A Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas, by the Universal House of Justice

Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this beareth witness that which the Pen of Revelation hath revealed. Meditate upon this, O men of insight! Bahá’u’lláh, Kitáb-i-Aqdas.

INTRODUCTION

ONE hundred years ago, in a room overlooking a dusty square in the ancient seaport of ‘Akká, was penned a Book that will come to be recognized as the charter of world civilization. Its Author, Bahá’u’lláh, had for more than a quarter of a century endured tribulation upon tribulation. His Forerunner had been martyred; His young Son, the Purest Branch, and some twenty-thousand believers, men, women and children, had given their lives that the new Revelation might live. He Himself had been tortured, imprisoned, despoiled of His worldly

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goods, betrayed by His half-brother, and had been subjected, with His family and a small band of followers, to successive exiles and finally to incarceration in the pestilential Turkish prison-city of ‘Akká. His enemies, determined to obliterate His Cause, had all unwittingly served to fulfil the ancient purpose of God by bringing to the Holy Land the One Who was destined to establish the Kingdom of God on earth. With His arrival the time for the revelation of the Law of that Kingdom had come.

The circumstances surrounding the revelation of this Book, designated by its Author the Kitáb-i-Aqdas (The Most Holy Book), are recounted by Shoghi Effendi in God Passes By, his history of the first hundred years of the Bahá’í era. Having dwelt upon the world-shaking significance of Bahá’u’lláh’s proclamation of His Faith, which had opened in 1867 with the revelation of the Súriy-i-Mulúk (Tablet to the Kings), he continues,

“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 Kitáb-i-Aqdas. Alluded to in the Kitáb-i-Íqán; 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 Bahá’u’lláh, as the Mother Book of His Dispensation, and the Charter of His New World order.

“Revealed soon after Baha’u’llah had been transferred to the house of ‘Údí Khammár1 (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,

1This house was later joined to the adjacent house of ‘Abbúd, by which name both are now known.

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, . . . the Kitáb-i-Aqdas, revealed from first to last by the Author of the Dispensation Himself, not only preserves for posterity the basic laws and ordinances on which the fabric of His future World Order must rest, but ordains, in addition to the function of interpretation which it confers upon His Successor, the necessary institutions through which the integrity and unity of His Faith can alone be safeguarded.”
“The laws and ordinances that constitute

the major theme of this Book, Bahá’u’lláh, 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 savour 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.’ . . . ‘Say, O men! Take hold of it with the hand of resignation. . . By My life! It hath been sent down in a manner that amazeth the minds of men. Verily, it is My weightiest testimony unto all people, and the proof of the All—Merciful unto all who are in heaven and all who are on earth.’ And again: ‘Blessed the palate that savoureth its sweetness, and the perceiving eye that recognizeth that which is treasured therein, and the understanding heart that comprehendeth its allusions and mysteries. By God! Such is the majesty of what hath been revealed therein, and so tremendous the revelation of its veiled allusions that the loins of utterance shake when attempting their description.’ And finally: ‘In such a manner hath the Kitáb-i-Aqdas been revealed that it attracteth and embraceth all the divinely appointed Dispensations. . . 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.”

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{{center|An early photograph of the House of ‘Abbúd where Bahá’u’lláh “revealed His Book of Laws, the Kitáb-i Aqdas (circa 1873).” The carriage of ‘Abdu’l-Bahá is seen on the right.

“For a number of years,” Bahá’u’lláh states in one of His Tablets, “petitions reached the Most Holy Presence from various lands begging for the laws of God, but We held back the Pen ere the appointed time had come. 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.” Not until twenty years from the intimation of His Revelation received by Him in the Síyáh-Chál of Ṭihrán did Bahá’u’lláh reveal the “Mother Book” of His Dispensation. In another Tablet He indicates that even after its revelation the Aqdas was withheld by Him for some time before it was sent to the friends in Persia.

Shoghi Effendi recounts how

“The formulation by Bahá’u’lláh, in His

Kitáb-i-Aqdas, of the fundamental laws of His Dispensation was followed, as His Mission drew to a close, by the enunciation of certain precepts and principles which lie at the very core of His Faith, by the reaffirmation of truths He had previously proclaimed, by the elaboration and elucidation of some of the laws He had already laid down, by the revelation of further prophecies and warnings, and by the establishment of subsidiary ordinances designed to supplement the provisions of His Most Holy Book. These were recorded in unnumbered Tablets, which He continued to reveal until the last days of His earthly life. . .”

Among such works is the Questions and Answers which constitutes an appendix to the Kitáb-i-Aqdas and contains the answers revealed by Bahá’u’lláh to questions posed by one of His disciples about the laws. Notwithstanding the volume of His writings on His laws and ordinances, Bahá’u’lláh has, as Shoghi Effendi points out, deliberately left gaps to be filled subsequently by the Universal House of Justice.

Concerning the implementation of the laws themselves Bahá’u’lláh wrote in one of His Tablets: “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

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and dissension or raise clamour among the heedless. Verily, His bounty hath surpassed the whole universe and His bestowals encompassed all that dwell on earth. One must guide mankind to the ocean of true understanding in a spirit of love and tolerance. The Kitáb-i-Aqdas itself beareth eloquent testimony to the loving providence of God.”

This divinely-purposed delay in the revelation of the basic laws of God for this age, and the subsequent gradual implementation of their provisions, illustrate the principle of progressive revelation which applies, as Baha’u’llah Himself explained, even within the ministry of each Prophet. “Know of a certainty that in every Dispensation the light of Divine Revelation hath been vouchsafed to men in direct proportion to their spiritual capacity. Consider the sun. How feeble its rays the moment it appeareth above the horizon. How gradually its warmth and potency increase as it approacheth its zenith, enabling meanwhile all created things to adapt themselves to the growing intensity of its light. How steadily it declineth until it reacheth its setting point. Were it all of a sudden to manifest the energies latent within it, it would no doubt cause injury to all created things. . . In like manner, if the Sun of Truth were suddenly to reveal, at the earliest stages of its manifestation, the full measure of the potencies which the providence of the Almighty hath bestowed upon it, the earth of human understanding would waste away and be consumed; for men’s hearts would neither sustain the intensity of its revelation nor be able to mirror forth the radiance of its light. Dismayed and overpowered, they would cease to exist.”

‘Abdu’l-Bahá followed this principle and concentrated His energies on the widespread dissemination of His Father’s teachings and the elucidation of the far-reaching principles that they enshrined. At the same time He revealed interpretations which are of fundamental importance in understanding the laws of the Aqdas, culminating in the writing of His Will and Testament, “that immortal Document wherein He delineated the features of the Administrative Order which would arise after His passing, and would herald the establishment of that World Order, the advent of which the Báb had announced, and the laws and principles of which Bahá’u’lláh had already formulated”.

During the thirty-six years of his Guardian ship, Shoghi Effendi fixed the pattern and laid the foundations of the Administrative Order of Baha’u’llah, set in motion the implementation of the Divine Plan of ‘Abdu’l-Bahá for the spread of the Faith throughout the world, and, as these twin processes of administrative consolidation and widespread expansion progressed, started to apply and enforce, gradually and according to the progress of the Cause, those laws of the Kitáb-i-Aqdas that in his estimation it was timely and practicable to apply and which were not in direct conflict with the civil law. At his instance the National Spiritual Assembly of the Bahá’ís of Egypt prepared a codification of the Bahá’í laws of personal status relative to marriage, divorce and inheritance.

The Guardian explained that an essential prelude to the publication of the Most Holy Book was the preparation of a synopsis and codification of its Laws and Ordinances. This would be followed in due time by a complete translation of the Book itself, made by a competent body of experts, and copiously annotated with detailed explanations. Such annotations will undoubtedly have to contain references to the many Tablets of Bahá’u’lláh which supplement the Aqdas, to the interpretations penned by ‘Abdu’l-Bahá as well as those from the writings of Shoghi Effendi, and will need to elucidate certain passages of the Book, or to amplify its religious, cultural and historical references. It is clear that such a Book, rich in allusion and referring to laws and practices of previous Dispensations, could easily be misconstrued by anyone unfamiliar with such laws and practices, insufficiently versed in the Teachings of Bahá’u’lláh and not thoroughly informed of His fundamental purposes. In particular, inadequate translations could be seriously misleading. During His own lifetime Bahá’u’lláh commented upon a translation of the Aqdas made by one of the believers: “Although the intention of the translator was good, such an action in these days will lead to differences and is therefore not permissible.”

Shoghi Effendi, towards the end of his life, adopted as one of the goals of the Ten Year Crusade the codification of the laws and ordinances of the Kitáb-i-Aqdas, and he himself worked upon it, leaving an outline ofa synopsis and codification in English, and notes in Persian. This constituted a great part of the task

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which the Universal House of Justice included as a goal of the Nine Year Plan and which it then completed according to the pattern he had set.

The number of laws at present binding upon Bahá’ís is not increased by the publication of this work. When the Universal House of Justice deems it advisable it will inform the friends what additional laws are binding upon them, and will provide whatever guidance and supplementary legislation will be necessary for their application. Certain laws, however, as pointed out by the beloved Guardian, “have been formulated in anticipation of a state of society destined to emerge from the chaotic conditions that prevail today.”

In this Most Holy Book Bahá’u’lláh declares: “By My life, if you knew what We have desired for you in revealing Our holy laws, you would offer up your souls for this sacred, mighty and lofty Cause.” “This Book is none other than the ancient Lamp of God for the whole world and His undeviating Path amongst men. Say, it is verily the Dayspring of divine knowledge, did ye but know it, and the Dawning-place of the commandments of God, could ye but comprehend it.” “Say, this is the spirit of the Scriptures breathed into the Pen of Glory, causing all creation to be dumbfounded, except those who are stirred by the vitalizing fragrance of My tender mercy and the sweet savours of My bounty which pervade all created things.”

THE UNIVERSAL HOUSE OF JUSTICE

Haifa Riḍván 130 (April 1973 A.D.)

A room once occupied by Bahá’u’lláh in the House of‘Abbúd, ‘Akká’. In this room Bahá’u’lláh revealed the Kitáb-i-Aqdas, “this treasury enshrining the priceless gems of His Revelation . . . unique and incomparable among the world’s sacred Scriptures.”

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Facsimile of a page of Shoghi Effendi’s handwritten outline of a synopsis and codification of the laws and ordinances of the Kitáb-i-Aqdas.


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3. A Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas

PREFACE TO THE PUBLISHED EDITION

THIS Synopsis and Codification offers a concise and comprehensive presentation of the laws, ordinances, exhortations and other subjects which appear in both the Kitáb-i—Aqdas itself and in the Questions and Answers which forms an appendix to that Book. Not all details are included, nor is it possible to give in such a circumscribed form an impression of the loftiness and magnificence of the language of Bahá’u’lláh. In order to provide readers with at least some intimation of this splendour of theme and language, there are included as a prelude to the Synopsis and Codification, and in the order in which they appear in the Kitáb-i-Aqdas, those passages which have been translated into English by the Guardian of the Faith.1 It will be the formidable task of future translators to match the beauty and accuracy of Shoghi Effendi’s rendition.

A number of additional details, explanations and references are given in notes.

1See pp. 7-14.

SUMMARY OF CONTENTS

I. THE APPOINTMENT OF ‘ABDU’L-BAHÁ AS THE SUCCESSOR OF BAHÁ’U’LLÁH AND INTERPRETER OF HIS TEACHINGS

A. Turn towards Him

B. Refer to Him

II. ANTICIPATION OF THE INSTITUTION OF THE GUARDIANSHIP

III. THE INSTITUTION OF THE HOUSE OF JUSTICE

IV. LAWS, ORDINANCES AND EXHORTATIONS

A. Prayer
B. Fasting
C. Laws of Personal Status
D. Miscellaneous Laws, Ordinances and Exhortations

V. SPECIFIC ADMONITIONS, REPROOFS AND WARNINGS

VI. MISCELLANEOUS SUBJECTS

SYNOPSIS AND CODIFICATION

I. THE APPOINTMENT OF ‘ABDU’L-BAHÁ AS THE SUCCESSOR OF BAHÁ’U’LLÁH AND INTERPRETER OF HIS TEACHINGS

A. The faithful are enjoined to turn their

faces towards the One “Whom God hath purposed, Who hath branched from this Ancient Root”.

B. The faithful are bidden to refer whatsoever they do not understand in the

Bahá’í writings to “Him Who hath branched from this mighty Stock”.

II. ANTICIPATION OF THE INSTITUTION OF GUARDIANSHIP

III. THE INSTITUTION OF THE HOUSE OF JUSTICE1

A. The House of Justice is formally ordained.
B. Its functions are defined.
C. Its revenues are fixed.

IV. LAWS, ORDINANCES AND EXHORTATIONS

A. Prayer2
(1) The sublime station occupied by the Obligatory Prayers in the Bahá’í Revelation.
(2) The Qiblih:3
(a) Identified by the Báb with “the One Whom God will make manifest”.
(b) The appointment made by the Báb is confirmed by Bahá’u’lláh.

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(c) Bahá’u’lláh ordains His resting—place as the Qiblih after His passing.
(d) Turning to the Qiblih is mandatory while reciting the Obligatory Prayers.
(3) The Obligatory Prayers are binding on men and women on attaining the age of maturity, which is fixed at 15.
(4) Exemption from offering the Obligatory Prayers is granted to:
(a) Those who are ill.
(b) Those who are over 70.
(c) Women in their courses provided they perform their ablutions4 and repeat a specifically revealed verse5 95 times a day.
(5) The Obligatory Prayers should be offered individually.
(6) The choice of one of the three Obligatory Prayers is permissible.6
(7) By “morning”, “noon” and “evening”, mentioned in connection with the Obligatory Prayers, is meant respectively the intervals between sunrise7 and noon, between noon and sunset, and from sunset till two hours after sunset.
(8) The recital of the first(long)Ob1igatory

Prayer, once in twenty-four hours is sufficient.

(9) It is preferable to offer the third (short)

Obligatory Prayer while standing.

(10) Ablutions:4
(a) Ablutions must precede the recital of the Obligatory Prayers.
(b) For every Obligatory Prayer fresh ablutions must be performed.
(c) Should two Obligatory Prayers be offered at noon one ablution for both prayers is sufficient.
(d) If water is unavailable or its use

harmful to the face or hands, the repetition, five times, of a specifically revealed verse“ is prescribed.

(e) Should the weather be too cold the

use of warm water is recommended.

(f) If ablutions have been performed for

other purposes, their renewal prior to the recital of the Obligatory Prayer is not required.

(g) Ablutions are essential whether a bath has been taken previously or not.
(11) Determining the times fixed for Prayer:
(a) Reliance on clocks is permissible in determining the times for offering the Obligatory Prayers.
(b) In countries situated in the extreme

north or south, where the duration of days and nights varies considerably, clocks and timepieces should be relied upon, without reference to sunrise or sunset.

(12) In case of danger,9 whether when travelling or not, for every Obligatory

Prayer not offered a prostration and the recital of a specific verse is enjoined, to be followed by the repetition, eighteen times, of another specific verse.10

(13) Congregational Prayer2 is forbidden

except the Prayer for the Dead.

(14) The recital, in its entirety, of the

Prayer for the Dead11 is prescribed except for those unable to read, who are commanded to repeat the six specific passages in that Prayer.

(15) The Obligatory Prayer to be thrice repeated, three times a day, at morn,

noon and evening, has been superseded by three Obligatory Prayers subsequently revealed.12

(16) The Prayer of the Signs has been annulled, and a specifically revealed verse

substituted for it. The recital of this verse is not however obligatory.13

(17) Hair, sable, bones and the like do not

nullify one’s prayer.14

B. Fasting
(1) The sublime station occupied by fasting in the Bahá’í Revelation.
(2) The period of fasting commences with

the termination of the Intercalary Days and ends with the Naw—Rúz Festival.‘5

(3) Abstinence from food and drink,"

from sunrise to sunset, is obligatory.

(4) Fasting is binding on men and women

on attaining the age of maturity, which is fixed at 15.

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(5) Exemption from fasting is granted to:
(a) Travellers
i. Provided the journey exceeds 9 hours.
ii. Those travelling on foot, provided

the journey exceeds 2 hours.

iii. Those who break their journey for

less than 19 days.

iv. Those who break their journey

during the Fast at a place where they are to stay 19 days are exempt from fasting only for the first three days from their arrival.

v. Those who reach home during the

Fast must commence fasting from the day of their arrival.

(b) Those who are ill.
(c) Those who are over 70.
(d) Women who are with child.
(e) Women who are nursing.
(f) Women in their courses, provided

they perform their ablutions and repeat a specifically revealed verse 95 times a day.5

(g) Those who are engaged in heavy

labour, who are advised to show respect for the law by using discretion and restraint when availing themselves of the exemption.

(6) Vowing to fast (in a month other than

the one prescribed for fasting) is permissible. Vows which profit mankind are however preferable in the sight of God.

C. Laws of Personal Status
(1) Marriage:
(a) Marriage is highly recommended but not obligatory.
(b) Plurality of wives is forbidden.17
(c) Marriage is conditioned upon both

parties having attained the age of maturity which is fixed at 15.

(d) Marriage is conditioned on the consent of both parties and their parents,

whether the woman be a maiden or not.

(e) It is incumbent upon both parties to

recite a specifically revealed verse indicating their being content with the will of God.18

(f) Marriage with one’s step-mother is

forbidden.

(g) All matters related to marriage with

one’s kindred are to be referred to the House of Justice.

(h) Marriages with unbelievers is permitted.
(i) Betrothal:
i. The period of engagement must not

exceed 95 days.

ii. It is unlawful to become engaged

to a girl before she reaches the age of maturity.

(j) The Dowry:
i. Marriage is conditioned on payment ofa dowry.
ii. The dowry is fixed at 19 mimqéls"

of pure gold for city-dwellers, and 19 mimqals of silver for villagedwellers, depending on the permanent residence of the husband, and not of the wife.

iii. It is forbidden to pay more than 95

mimqals.

iv. It is preferable that a man content himself with the payment of

19mimqals ofsilver.

v. If the full payment of dowry is not

possible the issue of a promissory note is permissible.

(k) Should either party following the

recital of the specifically revealed verse and the payment of the dowry, take a dislike to the other, before the marriage is consummated, the period of waiting20 is not necessary prior to a divorce. The taking back of the dowry, however, is not permitted.

(l) The husband must fix for his wife the

time of his return when intending to travel. If, for a legitimate reason, he is prevented from returning at the appointed time, he must inform her and strive to return to her. If he fails to fulfil either condition, she must wait 9 months, after which she may remarry, though it is preferable for her to wait longer. If news of his death or murder reaches her, and the news is confirmed by general report

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(m)If the husband departs without informing his wife of the date of his

return, and is aware of the law prescribed in the Kitáb-i-Aqdas, the wife may remarry after waiting a full year. If the husband is unaware of this law, the wife must wait until news of her husband reaches her.

(n) Should the husband, after the payment of the dowry, discover that the

wife is not a virgin, the refund of the dowry and of the expenses incurred may be demanded.

(o) If the marriage has been conditioned

on virginity the refund of the dowry and of the expenses incurred may be demanded and the marriage invalidated. To conceal the matter, however, is highly meritorious in the sight of God.

(2) Divorce:
(a) Divorce is strongly condemned.
(b) If antipathy or resentment develop

on the part of either the husband or the wife, divorce is permissible, only after the lapse of one full year. The beginning and end of the year of waiting must be testified by two or more witnesses. The act of divorce should be registered by the judicial officer representing the House of Justice. Intercourse during this period of waiting is forbidden and whoever breaks this law must repent and pay the House of Justice 19 mimqals” of gold.

(c) A further period of waiting after divorce has taken place is not required.
(d) The wife who is to be divorced as a

result of her unfaithfulness forfeits the payment of the expenses during the waiting period.

(e) Remarrying the wife whom one has

divorced is permissible, provided she has not married another person. If she has, she must be divorced before her former husband can remarry her.

(f) If at any time during the waiting

period affection should recur, the

marriage tie is valid. If this reconciliation is followed by estrangement and divorce is again desired, a new year of waiting'will have to be commenced.

(g) Should difi‘erences arise between

husband and wife while travelling, he is required to send her home, or entrust her to a dependable person, who will escort her there, paying her journey and her full year’s expenses.

(h) Should a wife insist on divorcing her

husband rather than migrate to another country, the year of waiting is to be counted from the time they separate, either while he is preparing to leave, or upon his departure.

(i) The Islamic Law regarding remarriage with the wife whom one

has previously divorced is abrogated.21

(3) Inheritance:*
(a) Inheritance falls into the following categories:
(1) children 1,080 out of2,520 shares
(2) husband or wife 390 out of2,520 shares
(3) father 330 out of2,520 shares
(4) mother 270 out of 2,520 shares
(5) brother 210 out of2,520 shares
(6) sister 150 out of2,520 shares
(7) teacher22 90 out of2,520 shares
(b) The share of the children, as allot

ted by the Báb is doubled by Baha’u’llah, and an equal portion correspondingly reduced from each of t] 1e remaining beneficiaries.

(c) i. In cases where there is no issue the

share of the children reverts to the House of Justice to be expended on orphans and widows and for whatever will profit mankind.

*The method of dividing the estate is to be applied in cases ofintestacy. See item (o) in this section and note 25.

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ii. If the son of the deceased be dead

and leave issue, these will inherit the share of their father. 1f the daughter of the deceased be dead and leave issue, her share will have to be divided into the seven categories specified in the Most Holy Book.

(d) Should one leave offspring but either

part or all of the other categories of inheritors be nonexistent, two thirds oftheir shares reverts to the oflspring and one third to the House of Justice.

(e) Should none of the specified beneficiaries exist two thirds of the inheritance reverts to the nephews and

nieces of the deceased. Ifthese do not exist the same share reverts to the aunts and uncles; lacking these to their sons and daughters. In any case the remaining third reverts to the House of Justice.

(f) Should one leave none of the aforementioned heirs, the entire inheritance reverts to the House of Justice.
(g) The residence and the personal

clothing of the deceased father pass to the male not to the female ofispring.23 If there be several residences the principal and most important one passes to the male offspring. The remaining residences will together with the other possessions of the deceased have to be divided among the heirs. If there be no male offspring two thirds of the principal residence and the personal clothing of the deceased father will revert to the female issue and one third to the House of Justice. In the case of the deceased mother all her used clothing is to be equally divided amongst her daughters. Her unworn clothing, jewels and property must be divided among her heirs, as well as her used clothing if she leaves no daughter.

(h) Should the children of the deceased

be minors their share should either be entrusted to a reliable person or to a company for purposes of investment, until they attain the age of maturity. A share of the interest accrued should be assigned to the trustee.

(i) The inheritance should not be divided until after the payment of the

Ḥuqúqu’lláh24 (The Right of God), of any debts contracted by the deceased and of any expenses incurred for a befitting funeral and burial.

(j) If the brother of the deceased is from

the same father he will inherit his full allotted share. If he is from another father he will inherit only two thirds ofhis share, the remaining one third reverting to the House of Justice. The same law is applicable to the sister of the deceased.

(k) In case there are full brothers or full

sisters, brothers and sisters from the mother’s side do not inherit.

(l) A non-Bahá’í teacher does not inherit. If there should be more than

one teacher the share allotted to the teacher is to be equally divided among them.

(m) Non—Bahá’í heirs do not inherit.25
(n) Aside from the wife’s used clothing

and gifts of jewellery or otherwise which have been proven to have been given her by her husband, whatever the husband has purchased for his wife are to be considered as the husband’s possessions to be divided among his heirs.

(o) Any person is at liberty to will his

possessions as he sees fit provided he makes provisions for the payment of Ḥuqúqu’lláh and the discharge of his debts.

D. Miscellaneous Laws, Ordinances and Exhortations
(1) Miscellaneous Laws and Ordinances:
(a) Pilgrimage“
(b) Ḥuqúqu’lláh“
(c) Endowments
(d) The Mashriqu’l-Adhkár27
(e) Duration of the Bahá’í Dispensation28

[Page 98]

(f) Bahá’í Festivals29
(g) The Nineteen Day Feast
(h) The Bahá’í Year
(i) The Intercalary Days
(j) The age of maturity
(k) Burial of the dead30
(l) Engaging in a trade or profession is

made obligatory and is exalted to the rank of worship31

(m) Obedience to government
(n) Education of children
(o) The writing of a testament
(p) Tithes32
(q) Repetition of the Greatest Name 95 times a day33
(r) The hunting of animals34
(s) Treatment of female servants35
(t) The finding of lost property36
(u) Disposition oftreasure trove
(v) Disposal of objects held in trust37
(w) Manslaughter38
(x) Definition of just witnesses39
(y) Prohibitions:
i. Interpretation of the Holy Writ
ii. Slave trading
iii. Asceticism
iv. Monasticism
v. Mendicancy40
vi. Priesthood
vii. Use of pulpits
viii. The kissing of hands
ix. Confession of sins41
x. Plurality of wives17
xi. Intoxicating drinks
xii. Opium
xiii. Gambling
xiv. Arson42
xv. Adultery42
xvi. Murder42
xvii. Theft42
xviii. Homosexuality43
xix. Congregational prayer, except for the dead2
xx. Cruelty to animals
xxi. Idleness and sloth
xxii. Backbiting
xxiii. Calumny
xxiv. Carrying arms unless essential
xxv. Use of public pools in Persian baths44
xxvi.Entering a house without the owner’s permission
xxvii. Striking or wounding a person
xxviii. Contention and conflict
xxix. Muttering sacred verses in the street
xxx. Plunging one’s hand in food45
xxxi. Shaving one’s head
xxxii. Growth of men’s hair beyond the lobe of the ear
(2) Abrogation of specific laws and ordinances

of previous Dispensations, which prescribed:

(a) Destruction of books
(b) Prohibition of the wearing of silk
(c) Prohibition of the use of gold and silver utensils
(d) Limitation of travel
(e) Offering priceless gifts to the Founder of the Faith
(f) Prohibition on questioning the Founder of the Faith
(g) Prohibition against remarrying one's divorced wife21
(h) Penalizing whoever causes sadness to his neighbour
(i) Prohibition of music
(j) Limitations upon one’s apparel and beard
(k) Uncleanliness of divers objects and peoples46
(l) Uncleanliness of semen
(m) Uncleanliness of certain objects for purposes of prostration
(3) Miscellaneous Exhortations:
(a) To associate with the followers of all religions with fellowship
(b) To honour one’s parents
(c) Not to wish for others what one does not wish for one’s self
(d) To teach and propagate the Faith after the ascension of its Founder
(e) To assist those who arise to promote the Faith

[Page 99]

(f) Not to depart from the Writings or to be misled by those who do
(g) To refer to the Holy Writ when differences arise
(h) To immerse one’s self in the study of the Teachings
(i) Not to follow one’s idle fancies and vain imaginations
(j) To recite the holy verse at morn and at eventide
(k) To recite the holy verses melodiously
(l) To teach one’s children to chant the holy verses in the Mashriqu’l-Adhkár
(m) To study such arts and sciences as benefit mankind
(n) To take counsel together
(o) Not to be indulgent in carrying out the statutes of God
(p) To repent to God of one’s sins
(q) To distinguish one’s self through good deeds
i. To be truthful
ii. To be trustworthy
iii. To be faithful
iv. To be righteous and fear God
v. To bejust and fair
vi. To be tactful and wise
vii. To be courteous
viii. To be hospitable
ix. To be persevering
x. To be detached
xi. To be absolutely submissive to the Will of God
xii. Not to stir up mischief
xiii. Not to be hypocritical
xiv. Not to be proud
xv. Not to be fanatical
xvi. Not to prefer one’s self to one’s neighbour
xvii. Not to contend with one’s neighbour
xviii. Not to indulge one’s passions
xix. Not to lament in adversity
xx. Not to contend with those in authority
xxi. Not to lose one‘s temper
xxii. Not to anger one’s neighbour
(r) To be closely united
(s) To consult competent physicians when ill
(t) To respond to invitations
(u) To show kindness to the kindred of the Founder of the Faith47
(v) To study languages for the furtherance of the Faith
(w) To further the development of cities and countries for the glorification of the Faith
(x) To restore and preserve the sites associated with the Founders of the Faith
(y) To be the essence of cleanliness:
i. To wash one’s feet
ii. To perfume one’s self
iii. To bathe in clean water
iv. To cut one’s nails
v. To wash soiled things in clean water
vi. To be stainless in one’s dress
vii. To renew the furnishing’s of one’s house48

V. SPECIFIC ADMONITIONS, REPROOFS AND WARNINGS

Addressed to:

1. The entire human race
2. Crowned heads of the world49
3. The concourse of ecclesiastics50
4. The Rulers of America and Presidents of the Republics therein51
5. William I, King of Prussia52
6. Francis Joseph, Emperor of Austria53.
7. The people of the Bayán
8. Members of parliaments throughout the world

VI. MISCELLANEOUS SUBJECTS

1. The transcendent character of the Bahá’í Revelation
2. The exalted station of the Author of the Faith
3. The supreme importance of the Kitáb-i-Aqdas, “The Most Holy Book”
4. The doctrine of the “Most Great Infallibility”54

[Page 100]

10.

11.

12.

13. 14. 15.

16.

17.


5. The twin duties of recognition of the

Manifestation and observance of His Laws, and their inseparability55

6. The end of all learning is the recognition of Him Who is the Object of all

knowledge56

7. The blessedness of those who have

recognized the fundamental verity “He shall not be asked of His doings”57

8. The revolutionizing effect of the Most Great Order”58
9. The selection of a single language and

the adoption of a common script for all on earth to use: one of two signs of the maturity of the human race59

10. Prophecies of the Báb regarding “He

Whom God will make manifest”

11. Prediction relating to opposition to the Faith
12. Eulogy of the king who will profess the

Faith and arise to serve it60

13. The instability ofhuman affairs61
14. The meaning of true liberty 62
15. The merit of all deeds is dependent

upon God’s acceptance

16. The importance of love for God as the

motive of obedience to His Laws63

17. The importance of utilizing material

means

18.

19.

20. 21.

22.

23.

24.

25.

26.

27.

28. 29.

30.

31. 32.

33.

18. Eulogy of the learned among the people of Bahá64

19. Assurance of forgiveness to Mírzá

Yaḥyá should he repent65

20. Apostrophe addressed to Ṭihrán66
21. Apostrophe addressed to Constantinople and its people67
22. Apostrophe addressed to the “banks

of the Rhine”68

23. Condemnation of those who lay false

claim to esoteric knowledge

24. Condemnation of those who allow

pride in their learning to debar them from God

25. Prophecies relating to Khurásán69
26. Prophecies relating to Kirmán70
27. Allusion to Shaykh Aḥmad-i-Aḥsá’í71
28. Allusion to the Sifter of Wheat72
29. Condemnation of Ḥájí Muḥammad-Karím-Khán73
30. Condemnation of flayfl Muharrmad-Hasan74
31. Allusion to Napoleon III75
32. Allusion to Siyyid-i-Muḥammad-i-Iṣfáhání76
33. Assurance of aid to all those who arise

to serve the Faith77

[Page 101]

4. Notes and References appended to A Synopsis and Codification of the Laws and Ordinances of the Kitáb—i-Aqdas

References to pages in these notes are to the original publication, e.g. Note 51 “See page 20”.

1. In the Kitáb-i-Aqdas Bahá’u’lláh ordains

both the Universal House of Justice and the Local Houses of Justice. In many of His laws He refers simply to “the House of Justice” leaving open for later decision which level or levels of the whole institution each law would apply to.

2. Congregational prayer, in the sense of

formal prayer which is to be recited in accordance with a prescribed ritual, is forbidden in the Bahá’í Faith, with the exception of the Prayer for the Dead (see note 11). Thus the three Daily Obligatory Prayers are to be recited privately, not in congregation. There is no prescribed way for the recital of the many other Bahá’í prayers, and the friends are free to use them in gatherings or individually as they please, “But,” as the Guardian explains, “although the friends are thus left free to follow their own inclination, . . . they should take the utmost care that any manner they practise should not acquire too rigid a character, and thus develop into an institution. This is a point which the friends should always bear in mind, lest they deviate from the clear path indicated in the Teachings.”

3. The Qiblih: the Point of Adoration, i.e.

Bahjí, ‘Akká.

4. Ablutions: washing the hands and face in

preparation for prayer.

5. The specifically revealed verse, which is to

be repeated 95 times a day between one noon and the next, is “Glorified be God, the Lord of Splendour and Beauty.”

6. These three Obligatory Prayers are published in

Prayers and Meditations of Bahá’u’lláh, Nos. CLXXXI, CLXXXII and CLXXXIII.

7. ‘Abdu’l-Bahá has stated that when saying

the morning Obligatory Prayer it is permissible to do so as early as dawn.

8.

10.

11.

12.

13.

8. The specifically revealed verse to be recited

five times under certain circumstances in place of ablutions is: “In the Name of God, the Most Pure, the Most Pure.”

9. “Danger” here refers to a condition of in

security which makes the saying of the Obligatory Prayers impossible. When asked whether this provision meant that obligatory prayer was to be completely suspended during travel, Bahá’u’lláh replied that this referred only to insecurity, and that if one could find a secure place in which to say the prayer one should do so.

10. In place of every Obligatory Prayer that has been missed the believer is to knee] and, bowing his forehead to the ground, say “Glorified be God, the Lord of Might and Majesty, of Grace and Bounty”, or only “Glorified be God”. After the requisite number of prostrations he is to sit cross—legged and repeat eighteen times “Glorified be God, the Lord of the Kingdoms of earth and heaven”.

11. The Prayer for the Dead is published in

Prayers and Meditations of Bahá’u’lláh, No. CLXVII. It is the only Bahá’í obligatory prayer which is to be recited in congregation; it is to be recited by one believer while all present stand. There is no requirement to face the Qiblih when reciting this prayer.

12. The original Obligatory Prayer referred to

had been revealed separately from the Kitáb-i-Aqdas. The three Obligatory Prayers which superseded it are those which are now in use. Shortly after the Ascension of Bahá’u’lláh, the text of the superseded prayer was stolen by the Covenant-breakers.

13. In Islám a special prayer was ordained to

be said in times of natural phenomena which cause fear, such as earthquakes. This has been annulled, and in its place a Bahá’í

[Page 102]

14.

15.

16.

17.

18.

19.

20.

21.

22.

may say “Dominion is God’s, the Lord of the seen and the unseen, the Lord of creation.”

14. Baha’u’llah states that hair, sable, bones

and the like do not nullify one’s prayers, and points out that the belief that they did so was evolved by the ‘ulamá (Muslim religious leaders) and was not a teaching of the Qur’án.

15. As the Báb did not specifically define the

place for the Intercalary Days in the calendar, the Bábís were at a loss as to how they should regard them. The Kitáb-i-Aqdas resolved this problem. For further details see the section on the Bahá’í calendar in any volume of The Bahá’í World.

16. In one of His Tablets ‘Abdu’l-Bahá, after

stating that fasting consists of abstinence from food and drink, categorically says that smoking is a form of “drink”. (In Arabic the verb “drink” applies equally to smoking.)

17. The text of the Kitáb-i-Aqdas upholds

monogamy, but as it appears also to permit bigamy, the Guardian was asked for a clarification, and in reply his secretary wrote on his behalf: “Regarding Bahá’í marriage; in the light of the Master’s Tablet interpreting the provision in the Aqdas on the subject of the plurality of wives, it becomes evident that monogamy alone is permissible, since, as ‘Abdu’l-Bahá states, bigamy is conditioned upon justice, and as justice is impossible, it follows that bigamy is not permissible, and monogamy alone should be practised.”

18. The specifically revealed verse is

“We will all, verily, abide by the Will of God.”

19. A mithqál is a weight designated by the

Báb and is equivalent to a little over 3½ grammes

20. See section IV.C.(2)(b) on page 42 for the

definition of the period of waiting.

21. This refers to a law of Islám which decreed

that under certain conditions a man could not remarry his divorced wife unless she had married and been divorced by another man. This provision has been abolished by the Aqdas.

22. When asked by an individual believer

whether the term “teacher”, referred to as

23.

24.

25.

26.

one of the heirs, meant a specific individual teacher or teachers, or whether the term could be applied generally, i.e. to education and learning, the Guardian replied that the manner in which the law will be applied in this respect will be determined by the Universal House of Justice.

23. It has been explained by ‘Abdu’l-Bahá that

the residence and personal clothing of the deceased father go to the eldest son, or if he has predeceased his father, to the second son, and so on.

24. Ḥuqúqu’lláh (The Right of God). If a person

has possessions equal in value to at least 19 mithqáls in gold, it is a spiritual obligation for him to pay 19 per cent of the total amount, once only, as Ḥuqúqu’lláh. Certain categories of possessions, such as one’s residence, are exempt from this. Thereafter, whenever his income, after all expenses have been paid, increases the value of his possessions by the amount of at least 19 mithqáls of gold, he is to pay 19 per cent of this increase, and so on for each further increase.

25. In a letter to the National Spiritual

Assembly of the Bahá’ís of India the Guardian’s. secretary wrote on his behalf: “Although in the Questions and Answers Bahá’u’lláh has specifically stated that non-Bahá’ís have no right to inherit from their Bahá’í parents or relatives, yet this restriction applies only to such cases when a Bahá’í dies withouI leaving a will and when, therefore, his pro. perty will have to be divided in accordance with the rules set forth in the Aqdas. Otherwise, a Bahá’í is free to bequeath his property to any person, irrespective of religion, provided however, he leaves a will, specifying his wishes. As you see therefore it is always possible for a Bahá’í to provide for his non-Bahá’í wife, children or relatives by leaving a will. And it is only fair that he should do so.”

26. In the Kitáb-i-Aqdas Baha’u’llah

specifically ordains pilgrimage to the Most Great House in Baghdád and to the House of tfe Bab in Shíráz. Details concerning these pilgrimages are given in other Tablets. In a Tablet to an individual believer ‘Abdu’l-Bahá commented on the general subject of visits to holy places: “You have asked about

[Page 103]

visiting holy places and the observance of marked reverence toward these resplendent spots. Hal y places are undoubtedly centres of the outpouring of Divine grace, because on entering the illumined sites associated with martyrs and holy souls, and by observing reverence, both physical and spiritual, one’s heart is moved with great tenderness. But there is no obligation fbr everyone to visit such places, other than the three, namely: the Most Holy Shrine, the Blessed House in Baghdad and the venerated House of the Báb in Shíráz. To visit these is obligatory if one can aflord it and is able to do so, and if no obstacle stands in one’s way. Details are given in the Tablets. These three Holy Places are consecrated to pilgrimage. But as to the other resting places of martyrs and holy souls, it is pleasing and acceptable in the sight of God if a person desires to draw nigh unto Him by visiting them; this, however, is not a binding obligation.”

27. The Mashriqu’l-Adhkár (The Dawning

Place of the Praise of God) comprises a central House of Worship and, clustered around it, a number of dependencies which, in the words of Shoghi Effendi, “shall aflord relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant”. Within the central edifice there shall be read, chanted or sung only the words of the Sacred Scriptures of the revealed religions, or hymns based upon those words. “Blessed is he,” wrote Baha’u’llah in the Kitáb-i-Aqdas, “who directeth his steps towards the Mashriqu’l-Adhkár at the hour of dawn, communing with Him, attuned to His remembrance, imploring His forgiveness. And having entered therein, let him sit in silence to hearken t0 the verses of God, the Sovereign, the Almighty, the All—Praised.”

28. Concerning the duration of the Bahá’í

Dispensation see the quotation No. 6 on page 14.

29. In the Kitáb-i-Aqdas Bahá’u’lláh establishes

the festivals of Riḍván (on the first, ninth and twelfth days of which work is to be suspended), the Declaration of the Báb, the Birthday of the Báb, the Birthday of Baha’u’llah, and Naw-Rúz. In the days of Bahá’u’lláh the Martyrdom of the Báb was

30.

31.

32.

33.

34.

103

also commemorated and ‘Abdu’l-Bahá added the observance of the Ascension of Baha’u’llah as a corollary to these‘Holy Days, making nine in all. In addition to these nine days, the Day of the Covenant and the Anniversary of the Passing of ‘Abdu’l-Bahá are commemorated, but work is not suspended on these two days. See also the section on the Bahá’í calendar in any volume of The Bahá’í World.

30. Briefly the law for the burial of the dead

states that it is forbidden to carry the body for more than one hour’s journey from the place of death; that the body should be wrapped in a shroud of silk or cotton, and on its finger should be placed a ring bearing the inscription “I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compassionate”; and that the coffin should be of crystal, stone or hard fine wood. A specific Prayer for the Dead is ordained, to be said before interment (see note 11). It has been explained by ‘Abdu’l-Bahá and the Guardian that this law prohibits cremation of the dead. The formal prayer and the ring are meant to be used for those who have attained the age of maturity.

31. If a person is unable to earn his own living it is incumbent upon the House of Justice and the wealthy to provide for him.

32. In respect to tithes Baha’u’llah has ordained that what is prescribed in the Qur’án should be followed. In general the law imposes an obligation to give a portion of one's assets for the relief of the poor, for various other charitable purposes, and to aid the Faith of God. The details of the application of this law are left to the Universal House of Justice to decide in future, and the Guardian has stated that in the meantime the believers may contribute regularly and according to their means to the Bahá’í Fund.

33. The believer should perform his ablutions (see note 4), seat himself and then repeat “Alláh-u-Abhá” ninety-five times.

34. Bahá’u’lláh warns against hunting to excess and prescribes laws prohibiting the eating of game if it is found dead in a trap or net.

[Page 104] 35.

36.

37.

38.

39.

40.

41.

42.

43.

35. Baha’u’llah states that a man may employ

a maiden for domestic service. This was not permissible under Shí‘ih Muslim practice unless the employer married her.

36. Concerns the ruling laid down to trace the

owner of lost property.

37. Refers to the exchange of property held in

trust in order to protect the owner against loss.

38. Deals with the question of compensation in

case a person kills another without intention to do so.

39. When something is to be proved on the

testimony of two just witnesses, the criterion for determining the justice of a witness is his reputation, irrespective of whether he is a Bahá’í.

40. Baha’u’llah forbids both begging and giving

to beggars, but exhorts the wealthy and the House of Justice to help the needy, and referring to the House of Justice He says, “Verily have We made it a shelter for the poor and needy.” (cf. note 31).

41. Bahá’u’lláh prohibits confession to, and

seeking absolution of one’s sins from, a human being, and enjoins the sinner, when alone, to repent before God, for it is He Who forgives. In this connection the Guardian’s secretary wrote on his behalf to an individual believer: “We are forbidden to confess to any person, as do the Catholics to their priests, our sins and shortcomings or to do so in public, as some religious sects do. However, if we spontaneously desire to acknowledge we have been wrong in something, Or that we have some fault of character, and ask another person’s forgiveness or pardon, we are quite free to do so.”

42. Punishments for arson, adultery, murder

and theft are specified in the Aqdas, but they are intended for a future condition of society, when they will be supplemented and applied by the Universal House of Justice.

43. In a letter to an individual believer, the

Guardian’s secretary wrote on his behalf: “No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. Immorality of every sort is really forbidden by Baha’u’llah, and homosexual relationships 45.

46. 47.

48.

49. 50. 51. 52. 53. 54.

55. 56. 57. 58. 59.

60. 61. 62. 63. . See page 27, No. 65. 66. 67. 68. 69. 70.

THE Bahá’í WORLD

He looks upon as such, besides being against nature.”

44. In Persian baths it was formerly the custom

for everyone to wash in the same water.

45. The prohibition against plunging one’s

hand in food refers to the manner of eating.

46. See God Passes By page 154.
47. In the Kitáb-i-Aqdas Baha’u’llah writes that

the injunction to show kindness to His Family does not give them a share of the properties of men.

48. Bahá’u’lláh states that the law requiring the

renewal of the furnishings of one’s house after nineteen years applies only if one is. able to do so. ‘Abdu’l-Bahá has explainec. that the purpose of the law is that om: should change those furnishings that become old, lost their lustre and provoke repugnance. It does not apply to such thing; as scarce or treasured articles, antiques or jewellery.

49. See page 17, No. 13.
50. See page 22, No. 14, and page 26, No. 19.
51. See page 20, No. 13.
52. See page 20, No. 13.
53. See page 19, No. 13.
54. See Some Answered Questions Chapter XLV and God Passes By page 214.
55. See page 11, No. 1.
56. See page 23, No. 14.
57. See page 25, N0. 18.
58. See page 27, No. 21.
59. See God Passes By page 211. The other

sign of maturity is cited in The Promised Day Is Come page 72.

60. See page 19, No. 13.
61. See page 15, No. 6.
62. See page 24, No. 16.
63. See page 12, No. 1.
64. See page 27, No. 20.
65. See God Passes By page 215.
66. See page 21, No. 13.
67. See page 21, No. 13.
68. See page 21, No. 13.
69. See God Passes By page 215.
70. See God Passes By page 215.

[Page 105]

71. See The Dawn-Breakers Chapter 1,

and page 201 (B.P.T. Wilmette, 1962).

72. Mullá Muḥammad Ja‘far-i-Iṣfáhání. See

The Dawn-Breakers page 99.

73. See the Kitáb-i-Íqán pages 184-191 (B.P.T.

Wilmette editions).

74. Shaykh Muḥammad-Ḥasan-i-Najafí, one

of the leading Shi‘ih ecclesiastics, who rejected the Báb.

75. See page 20, No. 13
76. See God Passes By Pages 164-169.
77. See page 16, No. 10.

[Page 106]

‘ABDU’L-BAHÁ

Photograph taken in 1911, studio of Boissnnas and Taponier, 12, rue de la Paix, Paris.

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