The Kitab-i-Aqdas Part 31

159. The Point of the Bayan #140

One of the t.i.tles of the Bab.

160. Verily, there is none other G.o.d besides Me #143

The Baha'i Writings contain many pa.s.sages that elucidate the nature of the Manifestation and His relationship to G.o.d. Baha'u'llah underlines the unique and transcendent nature of the G.o.dhead. He explains that "since there can be no tie of direct intercourse to bind the one true G.o.d with His creation" G.o.d ordains that "in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven". This "mysterious and ethereal Being", the Manifestation of G.o.d, has a human nature which pertains to "the world of matter" and a spiritual nature "born of the substance of G.o.d Himself". He is also endowed with a "double station":

The first station, which is related to His innermost reality, representeth Him as One Whose voice is the voice of G.o.d Himself...

The second station is the human station, exemplified by the following verses: "I am but a man like you." "Say, praise be to my Lord! Am I more than a man, an apostle?"

Baha'u'llah also affirms that, in the spiritual realm, there is an "essential unity" between all the Manifestations of G.o.d. They all reveal the "Beauty of G.o.d", manifest His names and attributes, and give utterance to His Revelation. In this regard, He states:

Were any of the all-embracing Manifestations of G.o.d to declare: "I am G.o.d", He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of G.o.d, His names and His attributes, are made manifest in the world...

While the Manifestations reveal the names and attributes of G.o.d and are the means by which humanity has access to the knowledge of G.o.d and His Revelation, Shoghi Effendi states that the Manifestations should "never ... be identified with that invisible Reality, the Essence of Divinity itself". In relation to Baha'u'llah, the Guardian wrote that the "human temple that has been the vehicle of so overpowering a Revelation" is not to be identified with the "Reality" of G.o.d.

Concerning the uniqueness of Baha'u'llah's station and the greatness of His Revelation, Shoghi Effendi affirms that the prophetic statements concerning the "Day of G.o.d", found in the Sacred Scriptures of past Dispensations, are fulfilled by the advent of Baha'u'llah:

To Israel He was neither more nor less than the incarnation of the "Everlasting Father", the "Lord of Hosts" come down "with ten thousands of saints"; to Christendom Christ returned "in the glory of the Father"; to S_h_i'ah Islam the return of the Imam ?usayn; to Sunni Islam the descent of the "Spirit of G.o.d" (Jesus Christ); to the Zoroastrians the promised S_h_ah-Bahram; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha.

Baha'u'llah describes the station of "Divinity" which He shares with all the Manifestations of G.o.d as

...the station in which one dieth to himself and liveth in G.o.d.

Divinity, whenever I mention it, indicateth My complete and absolute self-effacement. This is the station in which I have no control over mine own weal or woe nor over my life nor over my resurrection.

And, regarding His own relationship to G.o.d, He testifies:

When I contemplate, O my G.o.d, the relationship that bindeth me to Thee, I am moved to proclaim to all created things "verily I am G.o.d"; and when I consider my own self, lo, I find it coa.r.s.er than clay!

161. payment of Zakat #146

Zakat is referred to in the Qur'an as a regular charity binding upon Muslims. In due course the concept evolved into a form of alms-tax which imposed the obligation to give a fixed portion of certain categories of income, beyond specified limits, for the relief of the poor, for various charitable purposes, and to aid the Faith of G.o.d. The limit of exemption varied for different commodities, as did the percentage payable on the portion a.s.sessable.

Baha'u'llah states that the Baha'i law of Zakat follows "what hath been revealed in the Qur'an" (Q and A 107). Since such issues as the limits for exemption, the categories of income concerned, the frequency of payments, and the scale of rates for the various categories of Zakat are not mentioned in the Qur'an, these matters will have to be set forth in the future by the Universal House of Justice. Shoghi Effendi has indicated that pending such legislation the believers should, according to their means and possibilities, make regular contributions to the Baha'i Fund.

162. It is unlawful to beg, and it is forbidden to give to him who beggeth. #147

In a Tablet 'Abdu'l-Baha expounds the meaning of this verse. He states that "mendicancy is forbidden and that giving charity to people who take up begging as their profession is also prohibited". He further points out in that same Tablet: "The object is to uproot mendicancy altogether.

However, if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is inc.u.mbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence... By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice."

The prohibition against giving charity to people who beg does not preclude individuals and Spiritual a.s.semblies from extending financial a.s.sistance to the poor and needy or from providing them with opportunities to acquire such skills as would enable them to earn a livelihood (see note 56).

163. A fine ... had formerly been prescribed ... for anyone who was the cause of sadness to another #148

Baha'u'llah abrogates the law of the Persian Bayan concerning the payment of a fine in reparation for causing sadness to one's neighbour.

164. the sacred Lote-Tree # 148

The "sacred Lote-Tree" is a reference to the Sadratu'l-Muntaha, the "Tree beyond which there is no pa.s.sing" (see note 128). It is used here symbolically to designate Baha'u'llah.

165. Recite ye the verses of G.o.d every morn and eventide. #149

Baha'u'llah states that the essential "requisite" for reciting "the verses of G.o.d" is the "eagerness and love" of the believers to "read the Word of G.o.d" (Q and A 68).

With regard to the definition of "verses of G.o.d", Baha'u'llah states that it refers to "all that hath been sent down from the Heaven of Divine Utterance". Shoghi Effendi, in a letter written to one of the believers in the East, has clarified that the term "verses of G.o.d" does not include the writings of 'Abdu'l-Baha; he has likewise indicated that this term does not apply to his own writings.

166. Ye have been enjoined to renew the furnishings of your homes after the pa.s.sing of each nineteen years #151