Kitab-i-Aqdas

Explanation and Analysis of the Document

Kitab-i-Aqdas is Baha’u’llah’s doctrinal vision for the religion he established, outlining the polity and governance of the religion and dictating the practices of the faith. Although the Kitab-i-Aqdas is the primary source of religious law for Baha’is, Baha’i law also comprises laws from other texts written by Baha’u’llah, by his son ‘Abdu’l-Baha, and by his son’s successor, Shoghi Effendi Rabbani and interpreted by the Baha’is’ Universal House of Justice. Kitab-i-Aqdas is known for its poetic and linguistic originality, but much of its poetry is lost in translation. The text of the Kitab-i-Aqdas itself is written in narrative paragraph form and divided into 190 paragraphs in its authoritative translation.

One common device employed by Baha’u’llah throughout the text is the predication of a statement or paragraph with the word “Say,” followed by a colon. Baha’u’llah is clearly playing with the language of the Qur’an, as this is a common device in the Qur’an. Theologically, this has several meanings. First, Baha’u’llah is indicating that his writings, as the most recent revelation of God, supercede the authority of the Qur’an. In addition, Baha’u’llah is indicating that he, like Muhammad, is more than a “prophet” of God—as Muhammad is universally claimed to be by Islam—but is instead a “manifestation of God.” In other words, manifestations of God are epistemologically—that is, cognitively and spiritually—superior to other humans. Yet Baha’u’llah also uses the “Say” convention to indicate his own heightened authority over that of Muhammad. In the Qur’an, “Say” would predicate a supreme truth being dispensed by the Prophet as derived through a revelation offered by an angelic messenger; in the Kitab-i-Aqdas, Baha’u’llah offers supreme truth being revealed by himself alone in his own voice, as he does not require an angel to make supreme statements.

Paragraphs 1–5

These paragraphs address the position of Baha’u’llah and authority of the text. The opening of Kitab-i-Aqdas offers a succinct statement of faith for the Baha’i community, which is to accept the authority of the author, Baha’u’llah, and he claims that the laws of Kitab-i-Aqdas have supreme authority above all others. Those who follow “Him Who is the Dayspring of His Revelation” are charged with rising above the traditionally accepted ethics of other religions, including Islam. Baha’u’llah implies that Islam has descended into a nihilistic state—preaching morality while tolerating a base immorality—asserting that they “have violated the Covenant of God by breaking His commandments.”

Baha’u’llah then directs the world to be his audience. He does not see himself as revealing “a mere code of laws” but rather a spiritual doorway to a higher understanding of morality in general. Laws are the practical means of implementing the divine vision of Baha’u’llah; but the laws are not authoritative simply because they are called “laws.”

Paragraph 12

Paragraph 12 is the most important section of a longer discourse on prayer and fasting as the primary religious practices for the new religion. Through this discourse, special instructions and exemptions are given to women while menstruating, to those who are traveling, and in the witness of unnatural events.

In paragraph 12, Baha’u’llah clearly states that restrictions on prayer within Islam and other religions are now abrogated, as restrictions on prayer were previously imposed through misunderstandings on the part of those who interpreted older religions. Individual prayer now takes priority over congregational prayer, with the exception of funeral prayers. These instructions consummate Baha’u’llah’s critique of Islamic prayer as being rote and unemotional and of Christian piety as being for show and not offering individual devotion to God alone. This emphasis on personal prayer is maintained in the Baha’i faith today in their temple practices: in Baha’i temples, silence is to be reserved to allow space for prayers, and only the words of sacred texts or music may be offered for gatherings. Individual religious practice is focused primarily upon daily devotions and prayer.

Paragraph 16

This section addresses Naw-Rúz and fasting. Baha’u’llah appropriates the Persian vernal equinox celebration of Naw-Rúz by instituting it as the Baha’i New Year. Naw-Rúz has spiritual significance as a symbol of a new age for humanity, with the equinox symbolic of the manifestation of God. Naw-Rúz is to be a feast for those who practice fasting leading up to the holiday.

Paragraph 30

Paragraph 30 concludes a section on ethics. Through this section, general statements are made forbidding adultery, backbiting, and calumny, and there is a long discussion of proper procedure regarding inheritances. These laws begin with a brief discussion of the necessity of prayer and conclude with a statement affirming the station of Baha’u’llah and the authority of the Kitab-i-Aqdas. The discussion of ethics is rooted in the religious practice of Naw-Rúz, not because Naw-Rúz in and of itself makes people more moral but because Naw-Rúz indicates a new beginning of ethical thinking that is a break from the past, rooted in the manifestation of Baha’u’llah.

Paragraph 30 specifically discusses what would be later interpreted as the polity of Baha’i religious institutions, namely, one per city or town. There should not be competing Baha’i communities, as is common with Christian churches and in Shia Muslim culture. This is, Baha’u’llah writes, in the best interests of God. It is for this reason that Baha’is prioritize unity within the faith as a spiritual principle and shun those within the faith who perpetuate dissension.

Paragraph 36

The next section of Kitab-i-Aqdas offers exhortations and laws, with instruction given on prayer, declarations of authority, laws of criminal justice, parenting, sexuality, mediation, hunting, and arson. In paragraph 36, Baha’u’llah calls the God of which he speaks “the Lord of all Religions.” Referencing the Brahmin (priestly caste) traditions of Hinduism, Baha’u’llah instructs the faithful to “make not your deeds as snares wherewith to entrap the object of your aspiration,” critiquing traditional religious ritual as empty devotions wherein the ritual becomes the object rather than God being the “Ultimate Objective.” Baha’u’llah further states that all of the good deeds done on earth are meaningless outside of acceptance of his own claim of authority. This lofty claim should be understood within the context of Baha’u’llah’s declaration of Naw-Rúz: Doing good deeds is not wrong, but the primary hurdle for peace in the world is acceptance of Baha’u’llah’s new religion.

Paragraphs 42 and 43

Paragraph 42 is of particular importance, for Baha’u’llah cryptically bestows upon ‘Abdu’l-Baha, and later the House of Justice, the authority to interpret the Kitab-i-Aqdas in the future. Today, the Universal House of Justice of the Baha’i faith administers the religion on an international level and is understood to be a reflection of a model for world governance. The Universal House of Justice began operations in 1963 in Haifa, Israel; a small schism occurred within the religion as a result of its establishment. Paragraph 43 describes Baha’u’llah as a mystical means of interpreting religious laws, drawing a comparison to Christian conceptions of Christ as the heart of religious law. From a philosophical perspective, Baha’u’llah appears to be suggesting an Aristotelian (“Middle Way”) approach to solving dilemmas, placing himself as the mystical center of right action. The implication here is that while Baha’u’llah’s theological and political positions might be considered radical for his time, he represents a common-sense path to morality in the future.

Paragraph 67

The next section famously discusses marriage and sexuality; the discussions of ethics in the previous sections lead Baha’u’llah to pay special attention to marriage. Monogamy is prioritized, and the conditions of marriage are explained: dowries are required, restrictions are placed on travel, and divorce is discouraged. Paragraph 67, in particular, is a well-known passage of Baha’i scripture. Baha’u’llah begins by giving instruction for those with an absent marriage partner, and the later discussion is one of the primary scriptural foundations for the Baha’i understanding of divorce. Although the original text of Baha’u’llah suggests a patriarchal situation in which men typically travel from their wives, within the Baha’i faith, the equality of genders is an important concept. Divorce is discouraged but not absolutely forbidden, requiring a separation, or year of patience, during which the two parties are to attempt to reconcile their differences. If the couple cannot reach a reconciliation, they may divorce. Baha’u’llah also offers instruction for the widowed; they may remarry following a culturally appropriate period of grieving.

Paragraph 77

Baha’u’llah proceeds to offer more laws, including a prohibition of slavery (in paragraph 72). In paragraph 77, Baha’u’llah lifts previous religious instructions to burn books, especially those issued by the Bab in the scripture called the Persian Bayan.

Paragraph 82

In paragraph 82, Baha’u’llah addresses the kings and political rulers of the world. He clearly states that the true authority of the world rests with God alone, and the rulers are subservient to God. Baha’u’llah thus instructs the rulers to accept his authority and submit to the will of God as revealed through him, emphasizing that the world’s leaders are made great only through God.

Paragraphs 99–102, 104–105

The next section, one of the most famous of the text, offers exhortations to the world’s religious leaders. In paragraph 99, Baha’u’llah asks religious leaders not to compare their holy texts to his, for his book “is the unerring Balance established amongst men.” In other words, it is impossible to compare other religious texts to the Kitab-i-Aqdas because the quality and purity of religious truth being revealed is on a completely new level (achieving “this most perfect Balance”), above any other previous religious text rendered with authority. In paragraph 100, Baha’u’llah pleads with those who follow other religions to “advance” and says that following the old religions prevents the new revelation of God in the world. This passage not only recalls the Middle Eastern religious trope or archetype of the religious figure updating and fulfilling previous revelation or prophesy but also indicates the closure of an age and the initiation of a new era for humanity. The “Sadratu’l-Muntaha” is a symbol of a tree at the end of a journey; at the end of the horizontal “road” of the previous era of humanity, an entirely new journey begins, moving in a completley new direction, vertically. Baha’u’llah is the conduit for this new, upward movement.

In paragraph 101 Baha’u’llah challenges clerics to compare themselves to him, saying that none could “claim to be My equal in utterance or wisdom.” He further claims that the followers of the world’s religions will find what they are waiting for in his revelation. Paragraphs 102 and 105 proclaim the Kitab-i-Aqdas as the core not only of the new religion but of all religions. Scholars may dispute Baha’u’llah’s claims, but those arguments are irrelevant, and those who make such arguments “have perverted the Sublime Word of God.” God’s grand revelation to the world, not the grandiose “dissertations” of scholars (paragraph 104), is all that matters. Beyond the claims of authority being made in these statements, Baha’is hold as an important spiritual principle the simplicity of the faith that is open to scholarly discussion but does not require scholarly support for legitimacy.

While these claims often seem pretentious, one would expect that if Baha’u’llah believes he is who he claims to be, these kinds of statements would be necessary. The argumentation does, however, accuse the Middle Eastern religions of not taking their own eschatological claims seriously. In other words, Baha’u’llah is condemning the religious faithful of Islam and Christianity, for example, for being too wrapped up in the business and conflicts of their religious institutions to notice that the fulfillment of their own religions is happening right before them. Furthermore, Baha’u’llah’s enactment of apocalyptic thinking rejects the violence implicit in Christian and Islamic eschatology.

Paragraphs 115 and 116

Paragraphs 115 and 116 carry some double meaning. Most commonly, Baha’u’llah offers instruction on the proper use of recitation of sacred scripture, which is to be read aloud in worshipful environments and meditated upon in silence or sung, if the “Mashriqu’l-Adhkár” is understood to be a house of worship. ‘Abdu’l-Baha taught that this term also refers to the “House of Justice,” which Baha’u’llah discusses earlier in the Kitab-i-Aqdas. The theological significance is that the administration of the religion and, in essence, the administration of the world are rooted in worship and that sacred speech should be the primary currency within the institution. This is one reason why the Universal House of Justice’s resolutions and statements are considered scriptural by Baha’is today.

Paragraphs 120–124

Paragraph 120 abrogates previous understandings of religious ritual. Rituals are empty and meaningless, and ethics are to be prioritized: “Adorn your heads with the garlands of trustworthiness and fidelity, your hearts with the attire of the fear of God, your tongues with absolute truthfulness, your bodies with the vesture of courtesy.”

In paragraph 121, Baha’u’llah states, “When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root.” This line is particularly important for two reasons. First, Baha’is have interpreted ‘Abdu’l-Baha to be he “Who hath branched from this Ancient Root,” signifying the authority of ‘Abdu’l-Baha to succeed Baha’u’llah following his death. Second, just as the Bab understood his own writings and religion to be temporary, so, too, does Baha’u’llah direct that the Baha’i faith will one day come to a close when a new manifestation of God appears. In essence, the Baha’i faith is the only major world religion that predicts the necessity of its own closure and abrogation.

The next section, including paragraphs 122–124, addresses theological anthropology, or the meaning and nature of human existence. Generally speaking, Baha’u’llah takes a dim view of human nature (“consider the pettiness of men’s minds”), which is likely influenced by his own belief and claim to be a “manifestation of God,” that is, epistemologically and spiritually superior to the rest of humanity. Humans have freedom, but this freedom is only meaningful if it leads “to sedition, whose flames none can quench,” in the form of rebellion against the established social and religious order. Humans remain herd animals who “need a shepherd for their protection,” and this shepherd is none other than Baha’u’llah, who is the manifestation of God.

Baha’u’llah’s teaching on this subject is a significant point of departure from Islam. While Baha’is, for example, elevate the founder of a major religion to be a “manifestation,” it is important for Muslims to understand Muhammad as a “prophet,” that is, the best possible human being in terms of an open relationship to God but nonetheless only human. From this perspective, Baha’is, then, could be said to have a “higher” view of Muhammad than Muslims. This teaching is considered religiously offensive to most Muslims, as a heretical misappropriation of their religion.

Paragraphs 139 and 144

Later, Baha’u’llah offers exhortations specifically to the Babis. Of particular interest in this section is Baha’u’llah’s lifting of the Bab’s ban on interreligious marriage (paragraph 139) and his instruction to “consort with all religions with amity and concord, that they may inhale from you the sweet fragrance of God.” He thus elevates the status of Babism above that of the major religions of the world, but he specifically instructs Babis to have discourse and dialogue with other faiths. These teachings are among the most distinctive religious practices of the Baha’i faith, in contrast to some other major religions that discourage, if they do not completely ban, interreligious marriage and dialogue.

Paragraph 158, 168, and 173

In the next section, Baha’u’llah offers more laws regarding property and almsgiving, the proper practice of prayer and religious education of children, the frequency of replacing furniture, proper behavior at religious festivals, and more cleanliness codes and instructions on proper dress. He again affirms the authority that the text, being “the Living Book,” has above all other “Holy Books.” Commentators on Kitab-i-Aqdas often mention the mystical tone woven into the passages of this section. In an oft-quoted passage in paragraph 158, Baha’u’llah remarks, “Blessed is the one who discovereth the fragrance of inner meanings from the traces of this Pen through whose movement the breezes of God are wafted over the entire creation, and through whose stillness the very essence of tranquillity appeareth in the realm of being.” In paragraph 173 he states, “Ye are the billows of the Most Mighty Ocean, the stars of the firmament of Glory, the standards of triumph waving betwixt earth and heaven. Ye are the manifestations of steadfastness amidst men and the daysprings of Divine Utterance to all that dwell on earth.” As is typical in apocalyptic literature, Baha’u’llah here places the reader into an essential and exigent spiritual location within the history of God and humanity. In other words, as the end of the text arrives, the exhortation that is being made throughout the text to various communities (the Babis, Muslims, Christians, and others) now shifts to the future reader, who may or may not have connections to these other audiences. This shift to directly addressing the anonymous reader also serves the function of uniting the various audiences who encounter the text, as a means of spiritually uniting the different peoples of the world.

Paragraphs 174, 181, 182, 185–186

Baha’u’llah concludes the text by addressing his first followers, who would have been Babis. He describes the joy and excitement of being part of the new religion ordained by God through Baha’u’llah. He clarifies that this new religion is serious and not meant to be a means to gain individual power. Social problems not covered in the Kitab-i-Aqdas should be prayerfully considered within the context of other revelations, the “ocean” of “Divine knowledge.” ‘Abdu’l-Baha is again cryptically given authority over the new religion following the death of Baha’u’llah, who refers to his son in paragraph 174 as “Him Who hath branched from this mighty Stock.”

The new religion is not simply a new religion but, in fact, a blueprint for humanity in “this new World Order.” Baha’u’llah continues, “Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed.” He instructs the faithful to “immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths.”