Laws

Bahá’í laws are laws and ordinances used in the Bahá’í Faith, according to the instructions of the Bahá’u’lláh, and written in the Kitáb-i-Aqdas.

History

The Baháʼí Faith had its roots in the Bábí Religion which was started by the Báb in the mid-19th century in Persia. Originally Bábís adhered to the Islamic laws, but this changed when the Báb wrote a Bábí code of law in the Bayán. However, the Báb's laws were not widely practiced by the Bábís, and instead many Bábís became antinomian; they also marked their new religious identity by deliberately not abiding by Islamic practice."

Baháʼu'lláh, in both his initial role as Bábí leader, and then as the founder of his own religious system, condemned the antinomian tendencies of the community. At the request of his followers, he eventually wrote a book of laws, the Kitáb-i-Aqdas, which he completed while he was in Acre, Palestine.

Sources

The main source of Baháʼí law is the Kitáb-i-Aqdas, but it is supplemented by some supplementary texts written by Baháʼu'lláh, as well as further interpretations by ‘Abdu’l-Bahá, and Shoghi Effendi, heads of the religion after Baháʼu'lláh's death, as well as legislation by the Universal House of Justice, the international governing body of the Baháʼís. The writings of Baháʼu'lláh, ʻAbdu'l-Bahá, and Shoghi Effendi are considered fundamental and unchangeable, while the application of some of them depends on decisions by the Universal House of Justice. Legislation by the Universal House of Justice is seen as subsidiary and is subject to alteration or repeal by the Universal House of Justice to account for changing circumstances. The laws written by the Báb are not applicable, except when Baháʼu'lláh specifically reiterated them.

Baháʼu'lláh stated that the ordinances of his book of laws were the best method for the maintenance of world order and security, that Baháʼís should obey the laws with "joy and gladness", and that true liberty could be obtained through obedience to God's laws.

Gradualism

Bahá’u’lláh stated that the observance of the laws that he prescribed should be subject to "tact and wisdom", and that they should not cause "disturbance and dissension." He thus provided for the progressive application of His laws. For example, certain Bahá’í laws are only applicable to Middle Eastern Bahá’ís (such as the limit to the period of engagement), although any Bahá’í may practice such laws if they so decide. Other Bahá’í laws, such as the prohibition to drink alcohol, have also been applied gradually in countries where they go against social norms, particularly in the early years of the establishment of the Baháʼí Faith in those areas. Shoghi Effendi stated that certain other laws, such as those pertaining to punishment for capital crimes, that are dependent upon the existence of a predominantly Bahá’í society would only be applicable in the future. Furthermore, some laws and teachings are not intended to be applied at the present time and their application depends on future decisions by the Universal House of Justice.

Individual conscience

In Baháʼí literature the laws are not seen as a constricting code, or a ritual, but are described as the "choice wine", and a means to happiness. The laws are generally presented as a set of general principles and guidelines which each individual Baháʼí must apply to their own lives as they see fit. Baháʼí law and teachings do not include details on many aspects of life, and the successive heads of the religion have been reluctant to prescribe specific and detailed codes of Baháʼí behaviour; for example the heads of the religion have stated that details of Baháʼí behaviour, such as how to dress, are a matter of individual choice and not Baháʼí law. This is in contrast to the provisions of Islamic law.

The practice of Baháʼí law is firmly placed on individual conscience, understanding and reasoning. The Baháʼí laws are not considered as binding to anyone until they become a Baháʼí, and becoming a Baháʼí is not conditional on a person's level of adherence to the laws; an individual is expected to gradually apply laws on a personal basis. Baháʼís are expected to follow the laws not because they will be punished for breaking them, but instead because they love Baháʼu'lláh and that they fear God. The teachings of the Baháʼí Faith state that individuals are answerable to God. The observance of personal laws, such as prayer or fasting, is the sole responsibility of the individual, but some laws may be enforced to a degree by Baháʼí institutions, by the loss of Baháʼí administrative rights, if they bring the Baháʼí community into public disrepute.

Application

The laws of the Faith primarily come from the Kitáb-i-Aqdas (The Most Holy Book). In Bahá’í scripture the laws are not seen as a constricting code, or a ritual, but are described by Bahá’u’lláh as the "choice wine", and a means to happiness. They are not considered as binding to anyone until they become a Bahá’í, and becoming a Bahá’í is not conditional on a person's level of adherence. His writings also clearly state that his revelation is for all of mankind.

"Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this beareth witness that which the Pen of Revelation hath revealed. Meditate upon this, O men of insight!"

(Bahá’u’lláh, The Kitab-i-Aqdas, p. 20)

Upon being written, the laws were immediately considered applicable to Eastern believers (i.e. Persian and Arab), but some specific laws were not considered binding on the Western believers (i.e. European and American), and would be gradually applied over time. (See list as of 1974.) A third level of responsibility to the laws exists in China, where there is no administration

"The society for which certain of the laws of the Aqdas are designed will come only gradually into being, and Bahá’u’lláh has provided for the progressive application of Bahá’í law."

(Universal House of Justice, Introduction to the Kitáb-i-Aqdas, p. 5)

Some laws and teachings of the Kitáb-i-Aqdas are, according to Bahá’í teaching, not meant to be applied at the present time; their application depends on decisions by the Universal House of Justice.

Here are a few examples of laws and basic religious observances of the Kitáb-i-Aqdas which are considered obligatory for Bahá’ís:

• There is a specified statement which must be recited as a marriage vow.
• There are a few specified funerary practices.
• Recite an obligatory prayer each day. There are three such prayers among which one can be chosen each day.
• Recite the phrase "Alláh'u'Abhá", a form of the Greatest Name 95 times each day, often using prayer beads.

Laws and ordinances

Prayer

Main article: Obligatory Prayer

Bahá’ís between the ages of 15 and 70 daily perform one of three prescribed obligatory prayers, while facing the Qiblih, preceded by ablutions. The prayers were written by Bahá’u’lláh, and exemption from this obligation is given to those who are ill, in danger, and women in their courses.

Bahá’ís should also pray, meditate and study sacred scripture daily, and use prayers by the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá that have been collected into various prayer books, which encompass many topics that include meetings, evening, and healing.

Congregational prayer is forbidden in the Bahá’í Faith, except for the case of the Prayer for the Dead, so the daily obligatory prayers are offered individually. However, Bahá’ís often read from writings and prayers written by the Central Figures in groups.

Fasting

Main article: Fast

The Bahá’í fast is done in a similar manner to Islamic fasting - that is the fast is observed from sunrise to sunset. The period of fasting, however, is from March 2 through March 20. During this time Bahá’ís in good health between the ages of 15 and 70 abstain from eating and drinking.

For people who are traveling, ill, pregnant, nursing, menstruating, or engaged in heavy labor, they are exempted from the fast. Vowing to fast outside of the prescribed fasting period is permissible, but acts that benefit mankind are encouraged.

Backbiting and gossip

Gossip and backbiting are prohibited and viewed as particularly damaging to the individual and their relationships. This practice is seen as having a deeply negative effect on the community as well as the individuals involved.

"On no subject are the Bahá’í teachings more emphatic than on the necessity to abstain from fault-finding and backbiting while being ever eager to discover and root out our own faults and overcome our own failings. ...

Dietary restrictions

• Bahá’ís are forbidden to drink alcohol or to take drugs (except by a doctor's order).
• The non-medicinal use of opium and other mind-altering drugs are particularly condemned.
• Tobacco is not forbidden but is discouraged. [1]

Giving to funds

• Contributions are strictly confidential, including whether or not a believer makes one, and is up to individual discretion.
• Contributions are not accepted from non-Bahá’í sources, and are never solicited from Bahá’í individuals.
• Distinct from the general Bahá’í funds is the law of Huqúqu'lláh ("Right of God"), which requires Bahá’ís to pay 19% of their surplus net-worth (i.e. those things that they do not need to live comfortably), after the discharge of all debts. Like the other contributions, this is a confidential and personal matter.

Marriage

Main article: Marriage

In the Kitáb-i-Aqdas marriage is highly recommended but is stated to not be obligatory. According to Bahá’í teachings, sexuality is a normal part of married life and is intended to enhance the relationship. However, sexual relationships are permitted only between a man and woman who are married. This precludes marriages that are homosexual or polygamous as well as any sexual relationship outside of marriage. Bahá’ís need to be at least 15 years of age to get married and the consent of all living biological parents is needed to get engaged.

"No marriage may be contracted without payment of a dowry, which hath been fixed for city-dwellers at nineteen mithqáls [2.22 troy ounces] of pure gold, and for village-dwellers at the same amount in silver."

The dowry is to be paid by the bridegroom to the bride and is dependent on the permanent residence of the bridegroom. Interreligious marriages are permitted, and interracial marriages are encouraged. Divorce is permitted, although discouraged, and is granted after a year of separation if the couple is unable to reconcile their differences.

The Kitáb-i-Aqdas allows a man to marry two wives under the condition that they be treated equally. Later, ‘Abdu’l-Bahá and Shoghi Effendi interpreted that monogamy was the intent of the paragraph.

See also: Homosexuality

Family life

• The family is the cornerstone of society, and marriage is encouraged.
• Parents are required to provide an education to their children. If resources permit for only one child to be educated, a daughter must be chosen over a son, as she is the first educator to her future children.

Inheritance

In the Kitáb-i-Aqdas it is stated that all Bahá’ís must write a will. The other Bahá’í laws of inheritance in the Kitáb-i-Aqdas apply only in case of intestacy, that is, when the individual dies without leaving a will. The system of inheritance provides for distribution of the deceased's estate among seven categories of heirs: children, spouse, father, mother, brothers, sisters, and teachers with higher categories obtaining a larger share. In cases where some of the categories of heirs does not exist the share falls partly to the children and the Local Spiritual Assembly. The distribution among heirs is uneven: children receive nine parts; the wife receives eight; the father, seven; the mother, six; the brothers, five; the sisters, four; and the teachers, three.

Other laws

Other laws that have been prescribed in the Kitáb-i-Aqdas include:

• Pilgrimage to be one of two places: the House of Bahá’u’lláh in Baghdad, and the House of the Báb in Shiraz.
• The holding of a Nineteen Day Feast which are regular community gatherings, occurring on the first day of each month of the Bahá’í calendar and consist of a devotional, administrative, and social part.
• After death it is forbidden to carry the body more than one hour's journey from the place of death. The body should be wrapped in a shroud of silk or cotton and placed in a coffin made of polished stone, crystal or hard wood. A specific prayer must be read before burial.
• Engaging in a trade or profession is made obligatory and is exalted to the rank of worship.
• Being obedient to the government of one's country.
• The compulsory education of children.
• Repetition of the Greatest Name 95 times a day.
• The hunting of animals is allowed provided that the name of God is invoked before hunting. If the game is found dead in a net or trap its consumption is not allowed.
• If someone comes upon a treasure trove, one third of the treasure is the right of the discoverer, and the other two thirds is the right of the House of Justice. This law is designed for a future state of society and these matters are currently covered by the civil law of each country.
• If someone comes upon lost property in a town, they must try to find the owner and wait one year before taking possession. If the property is of significantly small value, they must wait one day. If the property is found in an uninhabited area, they must wait three days. This law is designed for a future state of society and these matters are currently covered by the civil law of each country.

Other prohibitions

Prohibitions included in the Kitáb-i-Aqdas include:

• Interpretations of the Bahá’í writings that alter the evident meaning. (‘Abdu’l-Bahá and Shoghi Effendi were the only approved interpreters of Bahá’u’lláh's writings).
• Slavery
• Asceticism
• Monasticism
• Begging
• Clergy
• Use of pulpits
• The kissing of hands (As a form of obeisance)
• Confession of sins
• Polygamy
• Opium
• Gambling
• Homosexual acts
• Cruelty to animals
• Sloth
• Gossip
• Calumny
• The carrying of arms unless essential.
• Assault
• Shaving of one's head
• Adultery and sexual intercourse between unmarried couples: it is punishable by a fine paid to the Local Spiritual Assembly.
• Arson: The punishment for arson is either the death penalty or life imprisonment. If the death penalty is applied the convicted person is killed by burning. The details of the law such as the degree of the offence and the circumstances are to be taken into account to decide which of the two sentences is to be selected has been left to the Universal House of Justice. The Universal House of Justice has stated that the law is intended for a future condition of society, at which time they will be supplemented and applied by the Universal House of Justice; the Universal House of Justice has written "In relation to arson, this depends on what 'house' is burned. There is obviously a tremendous difference in the degree of offence between the person who burns down an empty warehouse and one who sets fire to a school full of children." (Notes of the Kitáb-i-Aqdas, Universal House of Justice, Kitáb-i-Aqdas, pp. 203).
• Murder: murder is punishable by the death penalty or life imprisonment. The details of the law such as the degree of the offence and the circumstances that are to be taken into account to decide which of the two sentences are to be selected has been left to the Universal House of Justice; the Universal House of Justice has stated that the law is intended for a future condition of society, at which time they will be supplemented and applied by the Universal House of Justice. In the case of manslaughter, it is necessary to pay a specified indemnity to the family of the deceased.
• Theft: Theft is punishable by either imprisonment or exile; on the third offense, however, a mark should be placed upon the thief's brow so it is easy to identify the person and disallow him in the "cities of God". The purpose of the mark on the forehead serves in warning other people of the thief's proclivities. The details of the nature of the mark (how the mark is to be applied, how long it has to be worn, and under what conditions it may be removed) and the circumstances that are to be taken into account in deciding which sentence is to be applied have been left to the Universal House of Justice; the Universal House of Justice has stated that the law is intended for a future condition of society, at which time they will be supplemented and applied by the Universal House of Justice.

See also

• Teachings
• Kitáb-i-Aqdas

References

• Bahá’u’lláh (1873). The Kitáb-i-Aqdas: The Most Holy Book. Wilmette, Illinois, USA: Bahá’í Publishing Trust. ISBN 0853989990.

• Effendi, Shoghi (1974). Bahá’í Administration. Wilmette, Illinois, USA: Bahá’í Publishing Trust. ISBN 0877431663.

• Hornby, Helen (Ed.) (1983). Lights of Guidance: A Bahá’í Reference File. Bahá’í Publishing Trust, New Delhi, India. ISBN 8185091463.

• Smith, Peter (2000). "A concise encyclopedia of the Bahá'í Faith". Oxford: Oneworld Publications. ISBN 9781851681846.

External links

• Six Lessons on Bahá’í Law - A Deepening Course published by the NSA of Hawaii
• "Further Application of the Laws of the Kitáb-i-Aqdas" — December 28, 1999, letter from the Universal House of Justice to the Bahá’ís of the World
• Letter of "clarification on various aspects of the subject of Bahá’í wills" — July 1, 1996, letter from the Universal House of Justice to an individual
• Letter listing Bahá’í laws "not at present binding upon the friends in the western world" — June 9, 1974, letter from the Universal House of Justice to a National Spiritual Assembly
• Extracts from Four Tablets by ‘Abdu’l-Bahá Concerning the Question of Inheritance

This article is licensed under the Creative Commons Attribution-Sharealike 3.0 Unported License. It uses material from the Wikipedia article Bahá’í laws (April 17, 2008).