The Kitab-i-Aqdas Part 28

129. the Mother Book #103

The term "Mother Book" is generally used to designate the central Book of a religious Dispensation. In the Qur'an and Islamic Hadit_h_, the term is used to describe the Qur'an itself. In the Babi Dispensation, the Bayan is the Mother Book, and the Kitab-i-Aqdas is the Mother Book of the Dispensation of Baha'u'llah. Further, the Guardian in a letter written on his behalf has stated that this concept can also be used as a "collective term indicating the body of the Teachings revealed by Baha'u'llah". This term is also used in a broader sense to signify the Divine Repository of Revelation.

130. Whoso interpreteth what hath been sent down from the heaven of Revelation, and altereth its evident meaning #105

In several of His Tablets, Baha'u'llah affirms the distinction between allegorical verses, which are susceptible to interpretation, and those verses that relate to such subjects as the laws and ordinances, worship and religious observances, whose meanings are evident and which demand compliance on the part of the believers.

As explained in notes 145 and 184, Baha'u'llah designated 'Abdu'l-Baha, His eldest Son, as His Successor and the Interpreter of His Teachings.

'Abdu'l-Baha in His turn appointed His eldest grandson, Shoghi Effendi, to succeed Him as interpreter of the holy Writ and Guardian of the Cause. The interpretations of 'Abdu'l-Baha and Shoghi Effendi are considered divinely guided and are binding on the Baha'is.

The existence of authoritative interpretations does not preclude the individual from engaging in the study of the Teachings and thereby arriving at a personal interpretation or understanding. A clear distinction is, however, drawn in the Baha'i Writings between authoritative interpretation and the understanding that each individual arrives at from a study of its Teachings. Individual interpretations based on a person's understanding of the Teachings const.i.tute the fruit of man's rational power and may well contribute to a greater comprehension of the Faith. Such views, nevertheless, lack authority. In presenting their personal ideas, individuals are cautioned not to discard the authority of the revealed words, not to deny or contend with the authoritative interpretation, and not to engage in controversy; rather they should offer their thoughts as a contribution to knowledge, making it clear that their views are merely their own.

131. approach not the public pools of Persian baths #106

Baha'u'llah prohibits the use of the pools found in the traditional public bath-houses of Persia. In these baths it was the custom for many people to wash themselves in the same pool and for the water to be changed at infrequent intervals. Consequently, the water was discoloured, befouled and unhygienic, and had a highly offensive stench.

132. Avoid ye likewise the malodorous pools in the courtyards of Persian homes #106

Most houses in Persia used to have a pool in their courtyard which served as a reservoir for water used for cleaning, washing and other domestic purposes. Since the water in the pool was stagnant and was not usually changed for weeks at a time, it tended to develop a very unpleasant odour.

133. It is forbidden you to wed your fathers' wives. #107

Marriage with one's stepmother is here explicitly prohibited. This prohibition also applies to marrying one's stepfather. Where Baha'u'llah has expressed a law between a man and a woman it applies mutatis mutandis as between a woman and a man unless the context should make this impossible.

'Abdu'l-Baha and Shoghi Effendi confirmed that, while stepmothers are the only category of relatives mentioned in the text, this does not mean that all other unions within a family are permissible. Baha'u'llah states that it devolves upon the House of Justice to legislate "concerning the legitimacy or otherwise of marrying one's relatives" (Q and A 50).

'Abdu'l-Baha has written that the more distant the blood-relationship between the couple the better, since such marriages provide the basis for the physical well-being of humanity and are conducive to fellowship among mankind.

134. the subject of boys #107

The word translated here as "boys" has, in this context, in the Arabic original, the implication of paederasty. Shoghi Effendi has interpreted this reference as a prohibition on all h.o.m.os.e.xual relations.

The Baha'i teachings on s.e.xual morality centre on marriage and the family as the bedrock of the whole structure of human society and are designed to protect and strengthen that divine inst.i.tution. Baha'i law thus restricts permissible s.e.xual intercourse to that between a man and the woman to whom he is married.

In a letter written on behalf of Shoghi Effendi it is stated:

No matter how devoted and fine the love may be between people of the same s.e.x, to let it find expression in s.e.xual acts is wrong.

To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Baha'u'llah, and h.o.m.os.e.xual relationships He looks upon as such, besides being against nature. To be afflicted this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.

Baha'u'llah makes provision for the Universal House of Justice to determine, according to the degree of the offence, penalties for adultery and sodomy (Q and A 49).

135. To none is it permitted to mutter sacred verses before the public gaze as he walketh in the street or marketplace #108

This is an allusion to the practice of certain clerics and religious leaders of earlier Dispensations who, out of hypocrisy and affectation, and in order to win the praise of their followers, would ostentatiously mutter prayers in public places as a demonstration of their piety.

Baha'u'llah forbids such behaviour and stresses the importance of humility and genuine devotion to G.o.d.

136. Unto everyone hath been enjoined the writing of a will. #109

According to the Teachings of Baha'u'llah, the individual has a duty to write a will and testament, and is free to dispose of his estate in whatever manner he chooses (see note 38).

Baha'u'llah affirms that in drawing up his will "a person hath full jurisdiction over his property", since G.o.d has permitted the individual "to deal with that which He hath bestowed upon him in whatever manner he may desire" (Q and A 69). Provisions are set out in the Kitab-i-Aqdas for the distribution of inheritance in the case of intestacy. (See notes 38-48.)

137. the Most Great Name #109

As explained in note 33, the Greatest Name of G.o.d can take various forms, all based on the word "Baha". The Baha'is in the East have implemented this injunction of the Aqdas by heading their wills with such phrases as "O Thou Glory of the All-Glorious", "In the name of G.o.d, the All-Glorious"

or "He is the All-Glorious" and the like.

138. All Feasts have attained their consummation in the two Most Great Festivals, and in the two other Festivals that fall on the twin days #110