The Kitab-i-Aqdas Part 24

88. G.o.d hath prescribed matrimony unto you. #63

Baha'u'llah, in one of His Tablets, states that G.o.d, in establishing this law, has made marriage "a fortress for well-being and salvation".

The Synopsis and Codification, section IV.C.1.a.-o., summarizes and synthesizes the provisions in the Kitab-i-Aqdas and Questions and Answers concerning marriage and the conditions under which it is permitted (Q and A 3, 13, 46, 50, 84, and 92), the law of betrothal (Q and A 43), the payment of the dowry (Q and A 12, 26, 39, 47, 87, and 88), the procedures to be adopted in the event of the prolonged absence of a spouse (Q and A 4 and 27), and sundry other circ.u.mstances (Q and A 12 and 47). (See also notes 89-99.)

89. Beware that ye take not unto yourselves more wives than two. Whoso contenteth himself with a single partner from among the maidservants of G.o.d, both he and she shall live in tranquillity. #63

While the text of the Kitab-i-Aqdas appears to permit bigamy, Baha'u'llah counsels that tranquillity and contentment derive from monogamy. In another Tablet, He underlines the importance of the individual's acting in such a way as to "bring comfort to himself and to his partner".

'Abdu'l-Baha, the authorized Interpreter of the Baha'i Writings, states that in the text of the Aqdas monogamy is in effect enjoined. He elaborates this theme in a number of Tablets, including the following:

Know thou that polygamy is not permitted under the law of G.o.d, for contentment with one wife hath been clearly stipulated. Taking a second wife is made dependent upon equity and justice being upheld between the two wives, under all conditions. However, observance of justice and equity towards two wives is utterly impossible. The fact that bigamy has been made dependent upon an impossible condition is clear proof of its absolute prohibition. Therefore it is not permissible for a man to have more than one wife.

Polygamy is a very ancient practice among the majority of humanity. The introduction of monogamy has been only gradually accomplished by the Manifestations of G.o.d. Jesus, for example, did not prohibit polygamy, but abolished divorce except in the case of fornication; Mu?ammad limited the number of wives to four, but making plurality of wives contingent on justice, and reintroducing permission for divorce; Baha'u'llah, Who was revealing His Teachings in the milieu of a Muslim society, introduced the question of monogamy gradually in accordance with the principles of wisdom and the progressive unfoldment of His purpose. The fact that He left His followers with an infallible Interpreter of His Writings enabled Him to outwardly permit two wives in the Kitab-i-Aqdas but uphold a condition that enabled 'Abdu'l-Baha to elucidate later that the intention of the law was to enforce monogamy.

90. he who would take into his service a maid may do so with propriety #63

Baha'u'llah states that a man may employ a maiden for domestic service.

This was not permissible under S_h_i'ih Muslim practice unless the employer entered into a marriage contract with her. Baha'u'llah emphasizes that the "service" referred to in this verse is solely "such as is performed by any other cla.s.s of servants, be they young or old, in exchange for wages" (Q and A 30). An employer has no s.e.xual rights over his maid. She is "free to choose a husband at whatever time she pleaseth", for the purchase of women is forbidden (Q and A 30).

91. This is My bidding unto you; hold fast to it as an a.s.sistance to yourselves. #63

While marriage is enjoined in the Kitab-i-Aqdas, Baha'u'llah clarifies that it is not obligatory (Q and A 46). Shoghi Effendi, in a letter written on his behalf, also declared that "marriage is by no means an obligation", and he affirmed that "in the last resort, it is for the individual to decide whether he wishes to lead a family life or live in a state of celibacy". If a person has to wait a considerable period of time before finding a spouse, or ultimately must remain single, it does not mean that the individual is thereby unable to fulfil his or her life's purpose, which is fundamentally spiritual.

92. We have conditioned it ... upon the permission of their parents #65

In a letter written on his behalf, Shoghi Effendi has commented on this provision of the law:

Baha'u'llah has clearly stated the consent of all living parents is required for a Baha'i marriage. This applies whether the parents are Baha'is or non-Baha'is, divorced for years or not.

This great law He has laid down to strengthen the social fabric, to knit closer the ties of the home, to place a certain grat.i.tude and respect in the hearts of the children for those who have given them life and sent their souls out on the eternal journey towards their Creator.

93. No marriage may be contracted without payment of a dowry #66

The Synopsis and Codification, section IV.C.1.j.i.-v., summarizes the main provisions concerning the dowry. These provisions have their antecedents in the Bayan.

The dowry is to be paid by the bridegroom to the bride. It is fixed at 19 mit_h_qals of pure gold for city-dwellers, and 19 mit_h_qals of silver for village-dwellers (see note 94). Baha'u'llah indicates that, if, at the time of the wedding, the bridegroom is unable to pay the dowry in full, it is permissible for him to issue a promissory note to the bride (Q and A 39).

With the Revelation of Baha'u'llah many familiar concepts, customs and inst.i.tutions are redefined and take on new meaning. One of these is the dowry. The inst.i.tution of dowry is a very ancient practice in many cultures and takes many forms. In some countries it is a payment made by the parents of the bride to the bridegroom; in others it is a payment made by the bridegroom to the parents of the bride, called a "bride-price". In both such cases the amount is often quite considerable. The law of Baha'u'llah abolishes all such variants and converts the dowry into a symbolic act whereby the bridegroom presents a gift of a certain limited value to the bride.

94. for city-dwellers at nineteen mit_h_qals of pure gold, and for village-dwellers at the same amount in silver #66

Baha'u'llah specifies that the criterion for determining the dowry payment is the location of the permanent residence of the bridegroom, not of the bride (Q and A 87, 88).

95. Whoso wisheth to increase this sum, it is forbidden him to exceed the limit of ninety-five mit_h_qals... If he content himself, however, with a payment of the lowest level, it shall be better for him according to the Book. #66

In answer to a question about the dowry, Baha'u'llah stated:

Whatever is revealed in the Bayan, in respect to those residing in cities and villages, is approved and should be carried out.

However, in the Kitab-i-Aqdas mention is made of the lowest level.

The intention is nineteen mit_h_qals of silver, specified in the Bayan for village-dwellers. This is more pleasing unto G.o.d, provided the two parties agree. The purpose is to promote the comfort of all, and to bring about concord and union among the people. Therefore, the greater the consideration shown in these matters the better it will be... The people of Baha must a.s.sociate and deal with each other with the utmost love and sincerity. They should be mindful of the interests of all, especially the friends of G.o.d.

'Abdu'l-Baha, in one of His Tablets, summarized some of the provisions for determining the level of the dowry. The unit of payment mentioned in the extract, cited below, is the "vahid". One vahid is equivalent to nineteen mit_h_qals. He stated:

City-dwellers must pay in gold and village-dwellers in silver. It dependeth on the financial means at the disposal of the groom. If he is poor, he payeth one vahid; if of modest means, he payeth two vahids; if well-to-do, three vahids; if wealthy, four vahids; and if very rich, he giveth five vahids. It is, in truth, a matter for agreement between the bridegroom, the bride, and their parents. Whatever agreement is reached should be carried out.

In this same Tablet, 'Abdu'l-Baha encouraged the believers to refer questions concerning the application of this law to the Universal House of Justice, which has "the authority to legislate". He stressed that "it is this body which will enact laws and legislate upon secondary matters which are not explicit in the Holy Text".

96. should any one of His servants intend to travel, he must fix for his wife a time when he will return home #67