The Kitab-i-Aqdas Part 30

149. The Lord hath decreed that the dead should be interred in coffins #128

In the Bayan, the Bab prescribed that the deceased should be interred in a coffin made of crystal or polished stone. Shoghi Effendi, in a letter written on his behalf, explained that the significance of this provision was to show respect for the human body which "was once exalted by the immortal soul of man".

In brief, the Baha'i 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 G.o.d, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compa.s.sionate"; and that the coffin should be of crystal, stone or hard fine wood. A specific Prayer for the Dead (see note 10) is ordained, to be said before interment. As affirmed by 'Abdu'l-Baha and the Guardian, this law precludes cremation of the dead. The formal prayer and the ring are meant to be used for those who have attained the age of maturity, i.e. 15 years of age (Q and A 70).

With regard to the material from which the coffin is to be made, the spirit of the law is that coffins should be of as durable a material as possible. Hence, the Universal House of Justice has explained that, in addition to the materials specified in the Aqdas, there is no objection to using the hardest wood available or concrete for the casket. For the present, the Baha'is are left free to make their own choices in this matter.

150. the Point of the Bayan #129

The "Point of the Bayan" is one of the t.i.tles by which the Bab referred to Himself.

151. the deceased should be enfolded in five sheets of silk or cotton #130

In the Bayan, the Bab specified that the body of the deceased should be wrapped in five sheets of silk or cotton. Baha'u'llah confirmed this provision and added the stipulation that for "those whose means are limited a single sheet of either fabric will suffice".

When asked whether the "five sheets" mentioned in the law referred to "five full-length shrouds" or "five cloths which were hitherto customarily used", Baha'u'llah responded that the intention is the "use of five cloths" (Q and A 56).

Concerning the way in which the body should be wrapped, there is nothing in the Baha'i Writings to define how the wrapping of the body is to be done, either when "five cloths" are used or only "a single sheet". At present, the Baha'is are free to use their judgement in the matter.

152. It is forbidden you to transport the body of the deceased a greater distance than one hour's journey from the city #130

The intention of this command is to limit the duration of the journey to one hour's time, irrespective of the means of transport that are chosen to carry the body to the burial site. Baha'u'llah affirms that the sooner the burial takes place, "the more fitting and acceptable will it be" (Q and A 16).

The place of death may be taken to encompa.s.s the city or town in which the person pa.s.ses away, and therefore the one hour's journey may be calculated from the city limits to the place of burial. The spirit of Baha'u'llah's law is for the deceased to be buried near where he or she dies.

153. G.o.d hath removed the restrictions on travel that had been imposed in the Bayan. #131

The Bab decreed certain restrictions on travel which were to remain in force until the advent of the Promised One of the Bayan, at which time the believers were instructed to set out, even if on foot, to meet Him, since the attainment of His presence was the fruit and purpose of their very existence.

154. Raise up and exalt the two Houses in the Twin Hallowed Spots, and the other sites wherein the throne of your Lord ... hath been established.

#133

Baha'u'llah identifies the "two Houses" as His House in Bag_h_dad, designated by Him as the "Most Great House", and the House of the Bab in S_h_iraz, both of which have been ordained by Him as sites of pilgrimage.

(See Q and A 29, 32 and note 54.)

Shoghi Effendi explained that "the other sites wherein the throne of your Lord ... hath been established" refers to those places where the Person of the Manifestation of G.o.d has resided. Baha'u'llah states that "the people of the areas where these are situated may choose to preserve either each house" wherein He resided, "or one of them" (Q and A 32). Baha'i inst.i.tutions have identified, doc.u.mented, and where possible, acquired and restored a number of the historical sites a.s.sociated with the Twin Manifestations.

155. Take heed lest ye be prevented by aught that hath been recorded in the Book from hearkening unto this, the Living Book #134

The "Book" is the record of the revealed Word of the Manifestations of G.o.d. The "Living Book" is a reference to the Person of the Manifestation.

These words contain an allusion to a statement of the Bab in the Persian Bayan about the "Living Book", which He identifies as Him Whom G.o.d will make manifest. In one of His Tablets Baha'u'llah Himself states: "The Book of G.o.d hath been sent down in the form of this Youth."

In this verse of the Aqdas, and again in paragraph 168 of the Aqdas, Baha'u'llah refers to Himself as the "Living Book". He cautions the "followers of every other Faith" against seeking "reasons in their Holy Books" for refuting the utterances of the "Living Book". He admonishes the people not to allow what has been recorded in the "Book" to prevent them from recognising His Station and from holding fast to what is in this new Revelation.

156. tribute to this Revelation, from the Pen of Him Who was My Herald #135

The "tribute" that Baha'u'llah quotes in this pa.s.sage is from the Arabic Bayan.

157. "The Qiblih is indeed He Whom G.o.d will make manifest; whenever He moveth, it moveth, until He shall come to rest." #137

For a discussion of this verse see notes 7 and 8.

158. It is unlawful to enter into marriage save with a believer in the Bayan. Should only one party to a marriage embrace this Cause, his or her possessions will become unlawful to the other #139

The pa.s.sage of the Bayan which Baha'u'llah here quotes draws the attention of the believers to the imminence of the coming of "Him Whom G.o.d will make manifest". Its prohibition of marriage with a non-Babi and its provision that the property of a husband or wife who embraced the Faith could not lawfully pa.s.s to the non-Babi spouse were explicitly held in abeyance by the Bab, and were subsequently annulled by Baha'u'llah before they could come into effect. Baha'u'llah, in quoting this law, points to the fact that, in revealing it, the Bab had clearly antic.i.p.ated the possibility that the Cause of Baha'u'llah would rise to prominence before that of the Bab Himself.

In G.o.d Pa.s.ses By Shoghi Effendi points out that the Bayan "should be regarded primarily as a eulogy of the Promised One rather than a code of laws and ordinances designed to be a permanent guide to future generations". "Designedly severe in the rules and regulations it imposed,"

he continues, "revolutionizing in the principles it instilled, calculated to awaken from their age-long torpor the clergy and the people, and to administer a sudden and fatal blow to obsolete and corrupt inst.i.tutions, it proclaimed, through its drastic provisions, the advent of the antic.i.p.ated Day, the Day when 'the Summoner shall summon to a stern business', when He will 'demolish whatever hath been before Him, even as the Apostle of G.o.d demolished the ways of those that preceded Him'" (see also note 109).