The Kitab-i-Aqdas Part 20

47. Division of the estate should take place only after the ?uququ'llah hath been paid, any debts have been settled, the expenses of the funeral and burial defrayed #28

Baha'u'llah specifies that the order of precedence for payment of these expenses is first the funeral and burial expenses, then the debts of the deceased, then the ?uququ'llah (see note 125) (Q and A 9). He also specifies that when applying the estate to these, payment must first be made out of the residue of the estate and then, if this is insufficient, out of the residence and personal clothing of the deceased (Q and A 80).

48. This is that hidden knowledge which shall never change, since its beginning is with nine #29

In the Arabic Bayan the Bab described His inheritance law as being "in accordance with a hidden knowledge in the Book of G.o.d-a knowledge that shall never change or be replaced". He also stated that the numbers by which the division of the inheritance was expressed had been invested with a significance intended to aid in the recognition of Him Whom G.o.d will make manifest.

The "nine" mentioned here is represented in the Arabic text by the letter "Ta", which is its equivalent in the abjad notation (see Glossary). It is the first element of the Bab's division of inheritance, where He designates "nine parts" as the share of the children. The significance of nine lies in its being the numerical equivalent of the Greatest Name "Baha", alluded to in the next part of this verse as "the concealed and manifest, the inviolable and unapproachably exalted Name". (See also note 33.)

49. The Lord hath ordained that in every city a House of Justice be established #30

The inst.i.tution of the House of Justice consists of elected councils which operate at the local, national and international levels of society.

Baha'u'llah ordains both the Universal House of Justice and the Local Houses of Justice in the Kitab-i-Aqdas. 'Abdu'l-Baha, in His Will and Testament, provides for the Secondary (National or Regional) Houses of Justice and outlines the method to be pursued for the election of the Universal House of Justice.

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

Local and Secondary Houses of Justice are, for the present, known as Local Spiritual a.s.semblies and National Spiritual a.s.semblies. Shoghi Effendi has indicated that this is a "temporary appellation" which,

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

50. the number of Baha #30

The abjad numerical equivalent of "Baha" is nine. The Universal House of Justice and the National and Local Spiritual a.s.semblies currently have nine members each, the minimum number prescribed by Baha'u'llah.

51. It behoveth them to be the trusted ones of the Merciful among men #30

The general powers and duties of the Universal House of Justice, the National Spiritual a.s.semblies and the Local Spiritual a.s.semblies and the qualifications for membership are set forth in the Writings of Baha'u'llah and 'Abdu'l-Baha, in the letters of Shoghi Effendi, and in the elucidations of the Universal House of Justice. The major functions of these inst.i.tutions are outlined in the Const.i.tution of the Universal House of Justice, and in those of the National and Local Spiritual a.s.semblies.

52. take counsel together #30

Baha'u'llah has established consultation as one of the fundamental principles of His Faith and has exhorted the believers to "take counsel together in all matters". He describes consultation as "the lamp of guidance which leadeth the way" and as "the bestower of understanding".

Shoghi Effendi states that the "principle of consultation ... const.i.tutes one of the basic laws" of the Baha'i Administrative Order.

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

53. Build ye houses of worship throughout the lands #31

The Baha'i House of Worship is dedicated to the praise of G.o.d. The House of Worship forms the central edifice of the Mas_h_riqu'l-Ad_h_kar (the Dawning-place of the Praise of G.o.d), a complex which, as it unfolds in the future, will comprise in addition to the House of Worship a number of dependencies dedicated to social, humanitarian, educational, and scientific pursuits. 'Abdu'l-Baha describes the Mas_h_riqu'l-Ad_h_kar as "one of the most vital inst.i.tutions in the world", and Shoghi Effendi indicates that it exemplifies in tangible form the integration of "Baha'i worship and service". Antic.i.p.ating the future development of this inst.i.tution, Shoghi Effendi envisages that the House of Worship and its dependencies "shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant". In the future, Baha'i Houses of Worship will be constructed in every town and village.

54. The Lord hath ordained that those of you who are able shall make pilgrimage to the sacred House #32

Two sacred Houses are covered by this ordinance, the House of the Bab in S_h_iraz and the House of Baha'u'llah in Bag_h_dad. Baha'u'llah has specified that pilgrimage to either of these two Houses fulfils the requirement of this pa.s.sage (Q and A 25, 29). In two separate Tablets, known as Suriy-i-Hajj (Q and A 10), Baha'u'llah has prescribed specific rites for each of these pilgrimages. In this sense, the performance of a pilgrimage is more than simply visiting these two Houses.

After the pa.s.sing of Baha'u'llah, 'Abdu'l-Baha designated the Shrine of Baha'u'llah at Bahji as a place of pilgrimage. In a Tablet, He indicates that the "Most Holy Shrine, the Blessed House in Bag_h_dad and the venerated House of the Bab in S_h_iraz" are "consecrated to pilgrimage", and that it is "obligatory" to visit these places "if one can afford it and is able to do so, and if no obstacle stands in one's way". No rites have been prescribed for pilgrimage to the Most Holy Shrine.

55. and from this He hath exempted women as a mercy on His part #32

In the Bayan, the Bab enjoined the ordinance of pilgrimage once in a lifetime upon those of His followers who were financially able to undertake the journey. He stated that the obligation was not binding on women in order to spare them the rigours of travel.

Baha'u'llah likewise exempts women from His pilgrimage requirements. The Universal House of Justice has clarified that this exemption is not a prohibition, and that women are free to perform the pilgrimage.

56. to engage in some occupation #33

It is obligatory for men and women to engage in a trade or profession.

Baha'u'llah exalts "engagement in such work" to the "rank of worship" of G.o.d. The spiritual and practical significance of this law, and the mutual responsibility of the individual and society for its implementation are explained in a letter written on behalf of Shoghi Effendi:

With reference to Baha'u'llah's command concerning the engagement of the believers in some sort of profession: the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the new World Order. As a corollary of this principle, Baha'u'llah further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Baha'u'llah a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to G.o.d, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work.