The Kitab-i-Aqdas Part 14

d. Should one leave offspring but either part or all of the other categories of inheritors be nonexistent, two thirds of their shares reverts to the offspring and one third to the House of Justice.

e. Should none of the specified beneficiaries exist, two thirds of the inheritance reverts to the nephews and nieces of the deceased. If these do not exist, the same share reverts to the aunts and uncles; lacking these, to their sons and daughters. In any case the remaining third reverts to the House of Justice.

f. Should one leave none of the aforementioned heirs, the entire inheritance reverts to the House of Justice.

g. The residence and the personal clothing of the deceased father pa.s.s to the male not to the female offspring. If there be several residences the princ.i.p.al and most important one pa.s.ses 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 princ.i.p.al 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 a.s.signed to the trustee.

i. The inheritance should not be divided until after the payment of the ?uququ'llah (The Right of G.o.d), of any debts contracted by the deceased and of any expenses incurred for a befitting funeral and burial.

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

k. In case there are full brothers or full sisters, brothers and sisters from the mother's side do not inherit.

l. A non-Baha'i teacher does not inherit. If there should be more than one teacher, the share allotted to the teacher is to be equally divided among them.

m. Non-Baha'i heirs do not inherit.

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

o. Any person is at liberty to will his possessions as he sees fit provided he makes provisions for the payment of ?uququ'llah and the discharge of his debts.

D. Miscellaneous Laws, Ordinances and Exhortations

1. Miscellaneous Laws and Ordinances:

a. Pilgrimage b. ?uququ'llah c. Endowments d. The Mas_h_riqu'l-Ad_h_kar e. Duration of the Baha'i Dispensation f. Baha'i Festivals g. The Nineteen Day Feast h. The Baha'i Year i. The Intercalary Days j. The age of maturity k. Burial of the dead l. Engaging in a trade or profession is made obligatory and is exalted to the rank of wors.h.i.+p m. Obedience to government n. Education of children o. The writing of a testament p. t.i.thes (Zakat) q. Repet.i.tion of the Greatest Name 95 times a day r. The hunting of animals s. Treatment of female servants t. The finding of lost property u. Disposition of treasure trove v. Disposal of objects held in trust w. Manslaughter x. Definition of just witnesses y. Prohibitions:

i. Interpretation of the Holy Writ ii. Slave trading iii. Asceticism iv. Monasticism v. Mendicancy vi. Priesthood vii. Use of pulpits viii. The kissing of hands ix. Confession of sins x. Plurality of wives xi. Intoxicating drinks xii. Opium xiii. Gambling xiv. Arson xv. Adultery xvi. Murder xvii. Theft xviii. h.o.m.os.e.xuality xix. Congregational prayer, except for the dead xx. Cruelty to animals xxi. Idleness and sloth xxii. Backbiting xxiii. Calumny xxiv. Carrying arms unless essential xxv. Use of public pools in Persian baths xxvi. Entering a house without the owner's permission xxvii. Striking or wounding a person xxviii. Contention and conflict xxix. Muttering sacred verses in the street x.x.x. Plunging one's hand in food x.x.xi. Shaving one's head x.x.xii. 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 wife h. Penalizing whoever causes sadness to his neighbour i. Prohibition of music j. Limitations upon one's apparel and beard k. Uncleanliness of divers objects and peoples l. Uncleanliness of s.e.m.e.n m. Uncleanliness of certain objects for purposes of prostration

3. Miscellaneous Exhortations:

a. To a.s.sociate with the followers of all religions with fellows.h.i.+p 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 a.s.sist those who arise to promote the Faith f. Not to depart from the Writings or to be misled by those who do g. To refer to the Holy Writ when differences arise h. To immerse one's self in the study of the Teachings i. Not to follow one's idle fancies and vain imaginations j. To recite the holy verses at morn and at eventide k. To recite the holy verses melodiously l. To teach one's children to chant the holy verses in the Mas_h_riqu'l-Ad_h_kar 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 G.o.d p. To repent to G.o.d 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 G.o.d v. To be just 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 G.o.d 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 pa.s.sions xix. Not to lament in adversity xx. Not to contend with those in authority xxi. Not to lose one's temper xxii. Not to anger one's neighbour

r. To be closely united s. To consult competent physicians when ill t. To respond to invitations u. To show kindness to the kindred of the Founder of the Faith v. To study languages for the furtherance of the Faith w. To further the development of cities and countries for the glorification of the Faith x. To restore and preserve the sites a.s.sociated 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 furnis.h.i.+ngs of one's house

V. SPECIFIC ADMONITIONS, REPROOFS AND WARNINGS Addressed to:

1. The entire human race 2. Crowned heads of the world 3. The concourse of ecclesiastics 4. The Rulers of America and Presidents of the Republics therein 5. William I, King of Prussia 6. Francis Joseph, Emperor of Austria 7. The people of the Bayan 8. Members of parliaments throughout the world

VI. MISCELLANEOUS SUBJECTS

1. The transcendent character of the Baha'i Revelation 2. The exalted station of the Author of the Faith 3. The supreme importance of the Kitab-i-Aqdas, "The Most Holy Book"

4. The doctrine of the "Most Great Infallibility"

5. The twin duties of recognition of the Manifestation and observance of His Laws, and their inseparability 6. The end of all learning is the recognition of Him Who is the Object of all knowledge 7. The blessedness of those who have recognized the fundamental verity "He shall not be asked of His doings"

8. The revolutionizing effect of the "Most Great Order"

9. The selection of a single language and the adoption of a common script for all on earth to use: one of two signs of the maturity of the human race 10. Prophecies of the Bab regarding "He Whom G.o.d will make manifest"

11. Prediction relating to opposition to the Faith 12. Eulogy of the king who will profess the Faith and arise to serve it 13. The instability of human affairs 14. The meaning of true liberty 15. The merit of all deeds is dependent upon G.o.d's acceptance 16. The importance of love for G.o.d as the motive of obedience to His Laws 17. The importance of utilizing material means 18. Eulogy of the learned among the people of Baha 19. a.s.surance of forgiveness to Mirza Ya?ya should he repent 20. Apostrophe addressed to ?ihran 21. Apostrophe addressed to Constantinople and its people 22. Apostrophe addressed to the "banks of the Rhine"

23. Condemnation of those who lay false claim to esoteric knowledge 24. Condemnation of those who allow pride in their learning to debar them from G.o.d 25. Prophecies relating to K_h_urasan 26. Prophecies relating to Kirman 27. Allusion to S_h_ayk_h_ A?mad-i-Ahsa'i 28. Allusion to the Sifter of Wheat 29. Condemnation of ?aji Mu?ammad-Karim K_h_an 30. Condemnation of S_h_ayk_h_ Mu?ammad-?asan 31. Allusion to Napoleon III 32. Allusion to Siyyid Mu?ammad-i-I?fahani 33. a.s.surance of aid to all those who arise to serve the Faith

NOTES

1. the sweet-smelling savour of My garment #4

This is an allusion to the story of Joseph in the Qur'an and the Old Testament, in which Joseph's garment, brought by his brothers to Jacob, their father, enabled Jacob to identify his beloved long-lost son. The metaphor of the fragrant "garment" is frequently used in the Baha'i Writings to refer to the recognition of the Manifestation of G.o.d and His Revelation.

Baha'u'llah, in one of His Tablets, describes Himself as the "Divine Joseph" Who has been "bartered away" by the heedless "for the most paltry of prices". The Bab, in the Qayyumu'l-Asma, identifies Baha'u'llah as the "true Joseph" and forecasts the ordeals that He would endure at the hands of His treacherous brother (see note 190). Likewise, Shoghi Effendi draws a parallel between the intense jealousy which the preeminence of 'Abdu'l-Baha had aroused in His half-brother, Mirza Mu?ammad-'Ali, and the deadly envy "which the superior excellence of Joseph had kindled in the hearts of his brothers".

2. We have unsealed the choice Wine with the fingers of might and power.

#5

The consumption of wine and other intoxicants is prohibited in the Kitab-i-Aqdas (see notes 144 and 170).

Reference to the use of "wine" in an allegorical sense-such as being the cause of spiritual ecstasy-is found, not only in the Revelation of Baha'u'llah, but in the Bible, in the Qur'an, and in ancient Hindu traditions.

For example, in the Qur'an the righteous are promised that they will be given to drink of the "choice sealed wine". In His Tablets, Baha'u'llah identifies the "choice Wine" with His Revelation whose "musk-laden fragrance" has been wafted "upon all created things". He states that He has "unsealed" this "Wine", thereby disclosing spiritual truths that were hitherto unknown, and enabling those who quaff thereof to "discern the splendours of the light of divine unity" and to "grasp the essential purpose underlying the Scriptures of G.o.d".

In one of His meditations, Baha'u'llah entreats G.o.d to supply the believers with "the choice Wine of Thy mercy, that it may cause them to be forgetful of any one except Thee, and to arise to serve Thy Cause, and to be steadfast in their love for Thee".

3. We have enjoined obligatory prayer upon you #6

In Arabic, there are several words for prayer. The word "salat", which appears here in the original, refers to a particular category of prayers, the recitation of which at specific times of the day is enjoined on the believers. To differentiate this category of prayers from other kinds, the word has been translated as "obligatory prayer".

Baha'u'llah states that "obligatory prayer and fasting occupy an exalted station in the sight of G.o.d" (Q and A 93). 'Abdu'l-Baha affirms that such prayers are "conducive to humility and submissiveness, to setting one's face towards G.o.d and expressing devotion to Him", and that through these prayers "man holdeth communion with G.o.d, seeketh to draw near unto Him, converseth with the true Beloved of his heart, and attaineth spiritual stations".

The Obligatory Prayer (see note 9) referred to in this verse has been superseded by the three Obligatory Prayers later revealed by Baha'u'llah (Q and A 63). The texts of the three prayers currently in use, together with instructions regarding their recital, are to be found in this volume in Some Texts Supplementary to the Kitab-i-Aqdas.

A number of the items in Questions and Answers deal with aspects of the three new Obligatory Prayers. Baha'u'llah clarifies that the individual is permitted to choose any one of the three Obligatory Prayers (Q and A 65).

Other provisions are elucidated in Questions and Answers, numbers 66, 67, 81, and 82.

The details of the law concerning obligatory prayer are summarized in section IV.A.1.-17. of the Synopsis and Codification.