Laws Directly Relating to Obligatory Prayer, etc.

THE KITÁB-I-AQDAS

LAWS DIRECTLY RELATING TO THE OBLIGATORY PRAYER, FASTING, THE RECITATION OF ALLÁH-U-ABHÁ, AND HOUSES OF WORSHIP

6. We have enjoined obligatory prayer upon you, with nine rak'áhs, to be offered at noon and in the morning and the evening unto God, the Revealer of Verses. We have relieved you of a greater number, as a command in the Book of God. He, verily, is the Ordainer, the Omnipotent, the Unrestrained. When ye desire to perform this prayer, turn ye towards the Court of My Most Holy Presence, this Hallowed Spot that God hath made the Centre round which circle the Concourse on High, and which He hath decreed to be the Point of Adoration for the denizens of the Cities of Eternity, and the Source of Command unto all that are in heaven and on earth; and when the Sun of Truth and Utterance shall set, turn your faces towards the Spot that We have ordained for you. He, verily, is Almighty and Omniscient.

7. Everything that is hath come to be through His irresistible decree. Whenever My laws appear like the sun in the heaven of Mine utterance, they must be faithfully obeyed by all, though My decree be such as to cause the heaven of every religion to be cleft asunder. He doeth what He pleaseth. He chooseth, and none may question His choice. Whatsoever He, the Well-Beloved, ordaineth, the same is, verily, beloved. To this He Who is the Lord of all creation beareth Me witness. Whoso hath inhaled the sweet fragrance of the All-Merciful, and recognized the Source of this utterance, will welcome with his own eyes the shafts of the enemy, that he may establish the truth of the laws of God amongst men. Well is it with him that hath turned thereunto, and apprehended the meaning of His decisive decree.

8. We have set forth the details of obligatory prayer in another Tablet. Blessed is he who observeth that whereunto he hath been bidden by Him Who ruleth over all mankind…….

10. We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He hath exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous. God hath granted you leave to prostrate yourselves on any surface that is clean, for We have removed in this regard the limitation that had been laid down in the Book; God, indeed, hath knowledge of that whereof ye know naught. Let him that findeth no water for ablution repeat five times the words "In the Name of God, the Most Pure, the Most Pure", and then proceed to his devotions. Such is the command of the Lord of all worlds. In regions where the days and nights grow long, let times of prayer be gauged by clocks and other instruments that mark the passage of the hours. He, verily, is the Expounder, the Wise.

12. It hath been ordained that obligatory prayer is to be performed by each of you individually. Save in the Prayer for the Dead, the practice of congregational prayer hath been annulled. He, of a truth, is the Ordainer, the All-Wise.

13. God hath exempted women who are in their courses from obligatory prayer and fasting. Let them, instead, after performance of their ablutions, give praise unto God, repeating ninety-five times between the noon of one day and the next "Glorified be God, the Lord of Splendour and Beauty". Thus hath it been decreed in the Book, if ye be of them that comprehend.

14. When travelling, if ye should stop and rest in some safe spot, perform ye--men and women alike--a single prostration in place of each unsaid Obligatory Prayer, and while prostrating say "Glorified be God, the Lord of Might and Majesty, of Grace and Bounty". Whoso is unable to do this, let him say only "Glorified be God"; this shall assuredly suffice him. He is, of a truth, the all-sufficing, the ever-abiding, the forgiving, compassionate God. Upon completing your prostrations, seat yourselves cross-legged--men and women alike--and eighteen times repeat "Glorified be God, the Lord of the kingdoms of earth and heaven". Thus doth the Lord make plain the ways of truth and guidance, ways that lead to one way, which is this Straight Path. Render thanks unto God for this most gracious favour; offer praise unto Him for this bounty that hath encompassed the heavens and the earth; extol Him for this mercy that hath pervaded all creation.

15. Say: God hath made My hidden love the key to the Treasure; would that ye might perceive it! But for the key, the Treasure would to all eternity have remained concealed; would that ye might believe it! Say: This is the Source of Revelation, the Dawning-place of Splendour, Whose brightness hath illumined the horizons of the world. Would that ye might understand! This is, verily, that fixed Decree through which every irrevocable decree hath been established.

16. O Pen of the Most High! Say: O people of the world! We have enjoined upon you fasting during a brief period, and at its close have designated for you Naw-Rúz as a feast. Thus hath the Day-Star of Utterance shone forth above the horizon of the Book as decreed by Him Who is the Lord of the beginning and the end. Let the days in excess of the months be placed before the month of fasting. We have ordained that these, amid all nights and days, shall be the manifestations of the letter Há, and thus they have not been bounded by the limits of the year and its months. It behoveth the people of Bahá, throughout these days, to provide good cheer for themselves, their kindred and, beyond them, the poor and needy, and with joy and exultation to hail and glorify their Lord, to sing His praise and magnify His Name; and when they end --these days of giving that precede the season of restraint--let them enter upon the Fast. Thus hath it been ordained by Him Who is the Lord of all mankind. The traveller, the ailing, those who are with child or giving suck, are not bound by the Fast; they have been exempted by God as a token of His grace. He, verily, is the Almighty, the Most Generous.

17. These are the ordinances of God that have been set down in the Books and Tablets by His Most Exalted Pen. Hold ye fast unto His statutes and commandments, and be not of those who, following their idle fancies and vain imaginings, have clung to the standards fixed by their own selves, and cast behind their backs the standards laid down by God. Abstain from food and drink from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.

18. It hath been ordained that every believer in God, the Lord of Judgement, shall, each day, having washed his hands and then his face, seat himself and, turning unto God, repeat "Alláh-u-Abhá" ninety-five times. Such was the decree of the Maker of the Heavens when, with majesty and power, He established Himself upon the thrones of His Names. Perform ye, likewise, ablutions for the Obligatory Prayer; this is the command of God, the Incomparable, the Unrestrained.

31. O people of the world! Build ye houses of worship throughout the lands in the name of Him Who is the Lord of all religions. Make them as perfect as is possible in the world of being, and adorn them with that which befitteth them, not with images and effigies. Then, with radiance and joy, celebrate therein the praise of your Lord, the Most Compassionate. Verily, by His remembrance the eye is cheered and the heart is filled with light.

115. Blessed is he who, at the hour of dawn, centring his thoughts on God, occupied with His remembrance, and supplicating His forgiveness, directeth his steps to the Mashriqu'l-Adhkár and, entering therein, seateth himself in silence to listen to the verses of God, the Sovereign, the Mighty, the All-Praised. Say: The Mashriqu'l-Adhkár is each and every building which hath been erected in cities and villages for the celebration of My praise. Such is the name by which it hath been designated before the throne of glory, were ye of those who understand.

116. They who recite the verses of the All-Merciful in the most melodious of tones will perceive in them that with which the sovereignty of earth and heaven can never be compared. From them they will inhale the divine fragrance of My worlds--worlds which today none can discern save those who have been endowed with vision through this sublime, this beauteous Revelation. Say: These verses draw hearts that are pure unto those spiritual worlds that can neither be expressed in words nor intimated by allusion. Blessed be those who hearken.

137. O people of the Bayán! Fear ye the Most Merciful and consider what He hath revealed in another passage. He said: "The Qiblih is indeed He Whom God will make manifest; whenever He moveth, it moveth, until He shall come to rest." Thus was it set down by the Supreme Ordainer when He desired to make mention of this Most Great Beauty. Meditate on this, O people, and be not of them that wander distraught in the wilderness of error. If ye reject Him at the bidding of your idle fancies, where then is the Qiblih to which ye will turn, O assemblage of the heedless? Ponder ye this verse, and judge equitably before God, that haply ye may glean the pearls of mysteries from the ocean that surgeth in My Name, the All-Glorious, the Most High.

149. Recite ye the verses of God every morn and eventide. Whoso faileth to recite them hath not been faithful to the Covenant of God and His Testament, and whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God. Fear ye God, O My servants, one and all. Pride not yourselves on much reading of the verses or on a multitude of pious acts by night and day; for were a man to read a single verse with joy and radiance It would be better for him than to read with lassitude all the Holy Books of God, the Help in Peril, the Self-Subsisting. Read ye the sacred verses in such measure that ye be not overcome by languor and despondency. Lay not upon your souls that which will weary them and weigh them down, but rather what will lighten and uplift them, so that they may soar on the wings of the Divine verses towards the Dawning-place of His manifest signs; this will draw you nearer to God, did ye but comprehend.

150. Teach your children the verses revealed from the heaven of majesty and power, so that, in most melodious tones, they may recite the Tablets of the All-Merciful in the alcoves within the Mashriqu'l-Adhkárs. Whoever hath been transported by the rapture born of adoration for My Name, the Most Compassionate, will recite the verses of God in such wise as to captivate the hearts of those yet wrapped in slumber. Well is it with him who hath quaffed the Mystic Wine of everlasting life from the utterance of his merciful Lord in My Name--a Name through which every lofty and majestic mountain hath been reduced to dust.

LONG OBLIGATORY PRAYER TO BE RECITED ONCE IN TWENTY-FOUR HOURS

Whoso wisheth to recite this prayer, let him stand up and turn unto God, and, as he standeth in his place, let him gaze to the right and to the left, as if awaiting the mercy of his Lord, the Most Merciful, the Compassionate. Then let him say:

O Thou Who art the Lord of all names and the Maker of the heavens! I beseech Thee by them Who are the Daysprings of Thine invisible Essence, the Most Exalted, the All-Glorious, to make of my prayer a fire that will burn away the veils which have shut me out from Thy beauty, and a light that will lead me unto the ocean of Thy Presence.

Let him then raise his hands in supplication toward God--blessed and exalted be He--and say:

O Thou the Desire of the world and the Beloved of the nations! Thou seest me turning toward Thee, and rid of all attachment to anyone save Thee, and clinging to Thy cord, through whose movement the whole creation hath been stirred up. I am Thy servant, O my Lord, and the son of Thy servant. Behold me standing ready to do Thy will and Thy desire, and wishing naught else except Thy good pleasure. I implore Thee by the Ocean of Thy mercy and the Day-Star of Thy grace to do with Thy servant as Thou willest and pleasest. By Thy might which is far above all mention and praise! Whatsoever is revealed by Thee is the desire of my heart and the beloved of my soul. O God, my God! Look not upon my hopes and my doings, nay rather look upon Thy will that hath encompassed the heavens and the earth. By Thy Most Great Name, O Thou Lord of all nations! I have desired only what Thou didst desire, and love only what Thou dost love.

Let him then kneel, and bowing his forehead to the ground, let him say:

Exalted art Thou above the description of anyone save Thyself, and the comprehension of aught else except Thee.

Let him then stand and say:

Make my prayer, O my Lord, a fountain of living waters whereby I may live as long as Thy sovereignty endureth, and may make mention of Thee in every world of Thy worlds.

Let him again raise his hands in supplication, and say:

O Thou in separation from Whom hearts and souls have melted, and by the fire of Whose love the whole world hath been set aflame! I implore Thee by Thy Name through which Thou hast subdued the whole creation, not to withhold from me that which is with Thee, O Thou Who rulest over all men! Thou seest, O my Lord, this stranger hastening to his most exalted home beneath the canopy of Thy majesty and within the precincts of Thy mercy; and this transgressor seeking the ocean of Thy forgiveness; and this lowly one the court of Thy glory; and this poor creature the orient of Thy wealth. Thine is the authority to command whatsoever Thou willest. I bear witness that Thou art to be praised in Thy doings, and to be obeyed in Thy behests, and to remain unconstrained in Thy bidding.

Let him then raise his hands, and repeat three times the Greatest Name. Let him then bend down with hands resting on the knees before God--blessed and exalted be He--and say:

Thou seest, O my God, how my spirit hath been stirred up within my limbs and members, in its longing to worship Thee, and in its yearning to remember Thee and extol Thee; how it testifieth to that whereunto the Tongue of Thy Commandment hath testified in the kingdom of Thine utterance and the heaven of Thy knowledge. I love, in this state, O my Lord, to beg of Thee all that is with Thee, that I may demonstrate my poverty, and magnify Thy bounty and Thy riches, and may declare my powerlessness, and manifest Thy power and Thy might.

Let him then stand and raise his hands twice in supplication, and say:

There is no God but Thee, the Almighty, the All-Bountiful. There is no God but Thee, the Ordainer, both in the beginning and in the end. O God, my God! Thy forgiveness hath emboldened me, and Thy mercy hath strengthened me, and Thy call hath awakened me, and Thy grace hath raised me up and led me unto Thee. Who, otherwise, am I that I should dare to stand at the gate of the city of Thy nearness, or set my face toward the lights that are shining from the heaven of Thy will? Thou seest, O my Lord, this wretched creature knocking at the door of Thy grace, and this evanescent soul seeking the river of everlasting life from the hands of Thy bounty. Thine is the command at all times, O Thou Who art the Lord of all names; and mine is resignation and willing submission to Thy will, O Creator of the heavens!

Let him then raise his hands thrice, and say:

Greater is God than every great one!

Let him then kneel and, bowing his forehead to the ground, say:

Too high art Thou for the praise of those who are nigh unto Thee to ascend unto the heaven of Thy nearness, or for the birds of the hearts of them who are devoted to Thee to attain to the door of Thy gate. I testify that Thou hast been sanctified above all attributes and holy above all names. No God is there but Thee, the Most Exalted, the All-Glorious.

Let him then seat himself and say:

I testify unto that whereunto have testified all created things, and the Concourse on high, and the inmates of the all-highest Paradise, and beyond them the Tongue of Grandeur itself from the all-glorious Horizon, that Thou art God, that there is no God but Thee, and that He Who hath been manifested is the Hidden Mystery, the Treasured Symbol, through Whom the letters B and E (Be) have been joined and knit together. I testify that it is He whose name hath been set down by the Pen of the Most High, and Who hath been mentioned in the Books of God, the Lord of the Throne on high and of earth below.

Let him then stand erect and say:

O Lord of all being and Possessor of all things visible and invisible! Thou dost perceive my tears and the sighs I utter, and hearest my groaning, and my wailing, and the lamentation of my heart. By Thy might! My trespasses have kept me back from drawing nigh unto Thee; and my sins have held me far from the court of Thy holiness. Thy love, O my Lord, hath enriched me, and separation from Thee hath destroyed me, and remoteness from Thee hath consumed me. I entreat Thee by Thy footsteps in this wilderness, and by the words "Here am I. Here am I" which Thy chosen Ones have uttered in this immensity, and by the breaths of Thy Revelation, and the gentle winds of the Dawn of Thy Manifestation, to ordain that I may gaze on Thy beauty and observe whatsoever is in Thy Book.

Let him then repeat the Greatest Name thrice, and bend down with hands resting on the knees, and say:

Praise be to Thee, O my God, that Thou hast aided me to remember Thee and to praise Thee, and hast made known unto me Him Who is the Dayspring of Thy signs, and hast caused me to bow down before Thy Lordship, and humble myself before Thy Godhead, and to acknowledge that which hath been uttered by the Tongue of Thy grandeur.

Let him then rise and say:

O God, my God! My back is bowed by the burden of my sins, and my heedlessness hath destroyed me. Whenever I ponder my evil doings and Thy benevolence, my heart melteth within me, and my blood boileth in my veins. By Thy Beauty, O Thou the Desire of the world! I blush to lift up my face to Thee, and my longing hands are ashamed to stretch forth toward the heaven of Thy bounty. Thou seest, O my God, how my tears prevent me from remembering Thee and from extolling Thy virtues, O Thou the Lord of the Throne on high and of earth below! I implore Thee by the signs of Thy Kingdom and the mysteries of Thy Dominion to do with Thy loved ones as becometh Thy bounty, O Lord of all being, and is worthy of Thy grace, O King of the seen and the unseen!

Let him then repeat the Greatest Name thrice, and kneel with his forehead to the ground, and say:

Praise be unto Thee, O our God, that Thou hast sent down unto us that which draweth us nigh unto Thee, and supplieth us with every good thing sent down by Thee in Thy Books and Thy Scriptures. Protect us, we beseech Thee, O my Lord, from the hosts of idle fancies and vain imaginations. Thou, in truth, art the Mighty, the All-Knowing.

Let him then raise his head, and seat himself, and say:

I testify, O my God, to that whereunto Thy chosen Ones have testified, and acknowledge that which the inmates of the all-highest Paradise and those who have circled round Thy mighty Throne have acknowledged. The kingdoms of earth and heaven are Thine, O Lord of the worlds!

(Prayers and Meditations by Bahá'u'lláh, CLXXXIII)

MEDIUM OBLIGATORY PRAYER TO BE RECITED DAILY, IN THE MORNING, AT NOON, AND IN THE EVENING

Whoso wisheth to pray, let him wash his hands, and while he washeth, let him say:

Strengthen my hand, O my God, that it may take hold of Thy Book with such steadfastness that the hosts of the world shall have no power over it. Guard it, then, from meddling with whatsoever doth not belong unto it. Thou art, verily, the Almighty, the Most Powerful.

And while washing his face, let him say:

i have turned my face unto Thee, O my Lord! Illumine it with the light of Thy countenance. Protect it, then, from turning to any one but Thee.

Then let him stand up, and facing the Qiblih (Point of Adoration, i.e. Bahjí, Akká), let him say:

God testifieth that there is none other God but Him. His are the kingdoms of Revelation and of creation. He, in truth, hath manifested Him Who is the Dayspring of Revelation, Who conversed on Sinai, through Whom the Supreme Horizon hath been made to shine, and the Lote-Tree beyond which there is no passing hath spoken, and through Whom the call hath been proclaimed unto all who are in heaven and on earth: "Lo, the All-Possessing is come. Earth and heaven, glory and dominion are God's, the Lord of all men, and the Possessor of the Throne on high and of earth below!"

Let him, then, bend down, with hands resting on the knees, and say:

Exalted art Thou above my praise and the praise of anyone beside me, above my description and the description of all who are in heaven and all who are on earth!

Then, standing with open hands, palms upward toward the face, let him say:

Disappoint not, O my God, him that hath, with beseeching fingers, clung to the hem of Thy mercy and Thy grace, O Thou Who of those who show mercy art the Most Merciful!

Let him, then, be seated and say:

I bear witness to Thy unity and Thy oneness, and that Thou art God, and that there is none other God beside Thee. Thou hast, verily, revealed Thy Cause, fulfilled Thy Covenant, and opened wide the door of Thy grace to all that dwell in heaven and on earth. Blessing and peace, salutation and glory, rest upon Thy loved ones, whom the changes and chances of the world have not deterred from turning unto Thee, and who have given their all, in the hope of obtaining that which is with Thee. Thou art, in truth, the Ever-Forgiving, the All-Bountiful.

(If anyone choose to recite instead of the long verse these words: "God testifieth that there is none other God but Him, the Help in Peril, the Self-Subsisting," it would be sufficient. And likewise, it would suffice were he, while seated, to choose to recite these words: "I bear witness to Thy unity and Thy oneness, and that Thou art God, and that there is none other God beside Thee.")

(Prayers and Meditations by Bahá'u'lláh, CLXXXII)

SHORT OBLIGATORY PRAYER

TO BE RECITED ONCE IN TWENTY-FOUR HOURS, AT NOON

I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth.

There is none other God but Thee, the Help in Peril, the Self-Subsisting.

(Prayers and Meditations by Bahá'u'lláh, CLXXXI)

QUESTIONS AND ANSWERS

QUESTION: The believers have been enjoined to face in the direction of the Qiblih when reciting their Obligatory Prayers; in what direction should they turn when offering other prayers and devotions?

ANSWER: Facing in the direction of the Qiblih is a fixed requirement for the recitation of obligatory prayer, but for other prayers and devotions one may follow what the merciful Lord hath revealed in the Qur'án: "Whichever way ye turn, there is the face of God."

QUESTION: Concerning the remembrance of God in the Mashriqu'l-Adhkár "at the hour of dawn".

ANSWER: Although the words "at the hour of dawn" are used in the Book of God, it is acceptable to God at the earliest dawn of day, between dawn and sunrise, or even up to two hours after sunrise.

QUESTION: With reference to the ablutions: if, for example, a person hath just bathed his entire body, must he still perform his ablutions?

ANSWER: The commandment regarding ablutions must, in any case, be observed.

QUESTION: Concerning the age of maturity with respect to religious duties.

ANSWER: The age of maturity is fifteen for both men and women.

QUESTION: Concerning the holy verse: "When travelling, if ye should stop and rest in some safe spot, perform ye ... a single prostration in place of each unsaid Obligatory Prayer..."

ANSWER: This prostration is to compensate for obligatory prayer omitted in the course of travel, and by reason of insecure circumstances. If, at the time of prayer, the traveller should find himself at rest in a secure place, he should perform that prayer. This provision regarding the compensating prostration applieth both at home and on a journey.

QUESTION: Concerning the definition of a journey.

ANSWER: The definition of a journey is nine hours by the clock. Should the traveller stop in a place, anticipating that he will stay there for no less than one month by the Bayán reckoning, it is incumbent on him to keep the Fast; but if for less than one month, he is exempt from fasting. If he arriveth during the Fast at a place where he is to stay one month according to the Bayán, he should not observe the Fast till three days have elapsed, thereafter keeping it throughout the remainder of its course; but if he come to his home, where he hath heretofore been permanently resident, he must commencé his fast upon the first day after his arrival.

QUESTION: With reference to ablutions, it hath been revealed, "Let him that findeth no water for ablution repeat five times the words `In the Name of God, the Most Pure, the Most Pure'": is it permissible to recite this verse in times of bitter cold, or if the hands or face be wounded?

ANSWER: Warm water may be used in times of bitter cold. If there are wounds on the face or hands, or there be other reasons such as aches and pains for which the use of water would be harmful, one may recite the appointed verse in place of the ablution.

QUESTION: Concerning the blessed verse, "When travelling, if ye should stop and rest in some safe spot, perform ye ... a single prostration in place of each unsaid Obligatory Prayer": is this compensation for the Obligatory Prayer missed by reason of insecure circumstances, or is obligatory prayer completely suspended during travel, and doth the prostration take its place?

ANSWER: If, when the hour of obligatory prayer arriveth, there be no security, one should, upon arrival in safe surroundings, perform a prostration in place of each Obligatory Prayer that was missed, and after the final prostration, sit cross-legged and read the designated verse. If there be a safe place, obligatory prayer is not suspended during travel.

QUESTION: If, after a traveller hath stopped and rested it is the time for obligatory prayer, should he perform the prayer, or make the prostration in its stead?

ANSWER: Except in insecure circumstances omission of the Obligatory Prayer is not permissible.

QUESTION: If, due to missed Obligatory Prayers, a number of prostrations are required, must the verse be repeated after each compensating prostration or not?

ANSWER: It is sufficient to recite the designated verse after the last prostration. The several prostrations do not require separate repetitions of the verse.

QUESTION: If an Obligatory Prayer be omitted at home, is it to be compensated for by a prostration or not?

ANSWER: In answer to previous questions it was written: "This provision regarding the compensating prostration applieth both at home and on a journey."

QUESTION: If, for another purpose, one hath performed ablutions, and the time of obligatory prayer arriveth, are these ablutions sufficient or must they be renewed?

ANSWER: These same ablutions are sufficient, and there is no need for them to be renewed.

QUESTION: In the Kitáb-i-Aqdas obligatory prayer hath been enjoined, consisting of nine rak'áhs, to be performed at noon, in the morning and the evening, but the Tablet of Obligatory Prayers appeareth to differ from this.

ANSWER: That which hath been revealed in the Kitáb-i-Aqdas concerneth a different Obligatory Prayer. Some years ago a number of the ordinances of the Kitáb-i-Aqdas including that Obligatory Prayer were, for reasons of wisdom, recorded separately and sent away together with other sacred writings, for the purposes of preservation and protection. Later these three Obligatory Prayers were revealed.

QUESTION: In determining time, is it permissible to rely on clocks and watches?

ANSWER: It is permissible to rely on clocks and watches.

QUESTION: In the Tablet of Obligatory Prayers, three prayers are revealed; is the performance of all three required or not?

ANSWER: It is enjoined to offer one of these three prayers; whichever is performed sufficeth.

QUESTION: Are ablutions for the morning prayer still valid for the noonday prayer? And similarly, are ablutions carried out at noon still valid in the evening?

ANSWER: Ablutions are connected with the Obligatory Prayer for which they are performed, and must be renewed for each prayer.

QUESTION: Concerning the long Obligatory Prayer, it is required to stand up and "turn unto God". This seemeth to indicate that it is not necessary to face the Qiblih; is this so or not?

ANSWER: The Qiblih is intended.

QUESTION: Concerning the sacred verse: "Recite ye the verses of God every morn and eventide."

ANSWER: The intention is all that hath been sent down from the Heaven of Divine Utterance. The prime requisite is the eagerness and love of sanctified souls to read the Word of God. To read one verse, or even one word, in a spirit of joy and radiance, is preferable to the perusal of many Books.

QUESTION: Should a person wish to fast at a time other than in the month of `Alá, is this permissible or not; and if he hath vowed or pledged himself to such a fast, is this valid and acceptable?

ANSWER: The ordinance of fasting is such as hath already been revealed. Should someone pledge himself, however, to offer up a fast to God, seeking in this way the fulfilment of a wish, or to realize some other aim, this is permissible, now as heretofore. Howbeit, it is God's wish, exalted be His glory, that vows and pledges be directed to such objectives as will profit mankind.

QUESTION: Concerning the definition of old age.

ANSWER: To the Arabs it denoteth the furthest extremity of old age, but for the people of Bahá it is from the age of seventy.

QUESTION: Concerning the limit of fasting for someone travelling on foot.

ANSWER: The limit is set at two hours. If this is exceeded, it is permissible to break the Fast.

QUESTION: Concerning observance of the Fast by people engaged in hard labour during the month of fasting.

ANSWER: Such people are excused from fasting; however, in order to show respect to the law of God and for the exalted station of the Fast, it is most commendable and fitting to eat with frugality and in private.

QUESTION: Do ablutions performed for the Obligatory Prayer suffice for the ninety-five repetitions of the Greatest Name?

ANSWER: It is unnecessary to renew the ablutions.

QUESTION: Should the third Obligatory Prayer be offered while seated or standing?

ANSWER: It is preferable and more fitting to stand in an attitude of humble reverence.

QUESTION: Concerning the first Obligatory Prayer it hath been ordained, "one should perform it at whatever time one findeth oneself in a state of humbleness and longing adoration": is it to be performed once in twenty-four hours, or more frequently?

ANSWER: Once in twenty-four hours is sufficient; this is that which hath been uttered by the Tongue of Divine Command.

QUESTION: Concerning the definition of "morning", "noon" and "evening".

ANSWER: These are sunrise, noon and sunset. The allowable times for Obligatory Prayers are from morning till noon, from noon till sunset, and from sunset till two hours thereafter. Authority is in the hand of God, the Bearer of the Two Names.

QUESTION: At noon, which is the time for two of the Obligatory Prayers--the short midday prayer, and the prayer to be offered in the morning, noon, and evening--is it necessary in this case to perform two ablutions or would one suffice?

ANSWER: The renewal of ablutions is unnecessary.

QUESTION: Concerning fasting and obligatory prayer by the sick.

ANSWER: In truth, I say that obligatory prayer and fasting occupy an exalted station in the sight of God. It is, however, in a state of health that their virtue can be realized. In time of ill-health it is not permissible to observe these obligations; such hath been the bidding of the Lord, exalted be His glory, at all times. Blessed be such men and women as pay heed, and observe His precepts. All praise be unto God, He who hath sent down the verses and is the Revealer of undoubted proofs!

103

QUESTION: Concerning the holy verse: "In regions where the days and nights grow long, let times of prayer be gauged by clocks..."

ANSWER: The intention is those territories that are remote. In these climes, however, the difference in length is but a few hours, and therefore this ruling doth not apply.

SYNOPSIS AND CODIFICATION OF THE LAWS AND ORDINANCES

OF THE KITÁB-I-AQDAS

(EXTRACTS FROM) SYNOPSIS AND CODIFICATION

IV. LAWS, ORDINANCES AND EXHORTATIONS

A. Prayer

The sublime station occupied by the Obligatory Prayers in the Bahá'í Revelation.

The Qiblih:

Identified by the Báb with "the One Whom God will make manifest".

The appointment made by the Báb is confirmed by Bahá'u'lláh.

Bahá'u'lláh ordains His resting-place as the Qiblih after His passing.

Turning to the Qiblih is mandatory while reciting the Obligatory Prayers.

The Obligatory Prayers are binding on men and women on attaining the age of maturity, which is fixed at 15.

Exemption from offering the Obligatory Prayers is granted to:

Those who are ill.

Those who are over 70.

Women in their courses provided they perform their ablutions and repeat a specifically revealed verse 95 times a day.

The Obligatory Prayers should be offered individually.

The choice of one of the three Obligatory Prayers is permissible.

By "morning", "noon" and "evening", mentioned in connection with the Obligatory Prayers, is meant respectively the intervals between sunrise and noon, between noon and sunset, and from sunset till two hours after sunset.

The recital of the first (long) Obligatory Prayer, once in twenty-four hours is sufficient.

It is preferable to offer the third (short) Obligatory Prayer while standing.

Ablutions:

Ablutions must precede the recital of the Obligatory Prayers.

For every Obligatory Prayer fresh ablutions must be performed.

Should two Obligatory Prayers be offered at noon one ablution for both prayers is sufficient.

If water is unavailable or its use harmful to the face or hands, the repetition, five times, of a specifically revealed verse is prescribed.

Should the weather be too cold the use of warm water is recommended.

If ablutions have been performed for other purposes, their renewal prior to the recital of the Obligatory Prayer is not required.

Ablutions are essential whether a bath has been taken previously or not.

Determining the times fixed for Prayer:

Reliance on clocks is permissible in determining the times for offering the Obligatory Prayers.

In countries situated in the extrème north or south, where the duration of days and nights varies considerably, clocks and timepieces should be relied upon, without reference to sunrise or sunset.

In case of danger, whether when travelling or not, for every Obligatory Prayer not offered a prostration and the recital of a specific verse is enjoined, to be followed by the repetition, eighteen times, of another specific verse.

Congregational prayer is forbidden except the Prayer for the Dead.

The recital, in its entirety, of the Prayer for the Dead is prescribed except for those unable to read, who are commanded to repeat the six specific passages in that Prayer.

The Obligatory Prayer to be thrice repeated, three times a day, at morn, noon and evening, has been superseded by three Obligatory Prayers subsequently revealed.

The Prayer of the Signs has been annulled, and a specifically revealed verse substituted for it. The recital of this verse is not however obligatory.

Hair, sable, bones and the like do not nullify one's prayer.

B. Fasting

The sublime station occupied by fasting in the Bahá'í Revelation.

The period of fasting commences with the termination of the Intercalary Days, and ends with the Naw-Rúz Festival.

Abstinence from food and drink, from sunrise to sunset, is obligatory.

Fasting is binding on men and women on attaining the age of maturity, which is fixed at 15.

Exemption from fasting is granted to:

Travellers

Provided the journey exceeds 9 hours.

Those travelling on foot, provided the journey exceeds 2 hours.

Those who break their journey for less than 19 days.

Those who break their journey during the Fast at a place where they are to stay 19 days are exempt from fasting only for the first three days from their arrival.

Those who reach home during the Fast must commencé fasting from the day of their arrival.

Those who are ill.

Those who are over 70.

Women who are with child.

Women who are nursing.

Women in their courses, provided they perform their ablutions and repeat a specifically revealed verse 95 times a day.

Those who are engaged in heavy labour, who are advised to show respect for the law by using discretion and restraint when availing themselves of the exemption.

6. Vowing to fast (in a month other than the one prescribed for fasting) is permissible. Vows which profit mankind are however preferable in the sight of God.

NOTES

3. We have enjoined obligatory prayer upon you #6

In Arabic, there are several words for prayer. The word "salát", which appears here in the original, refers to a particular category of prayers, the recitation of which at specific times of the day is enjoined on the believers. To differentiate this category of prayers from other kinds, the word has been translated as "obligatory prayer".

Bahá'u'lláh states that "obligatory prayer and fasting occupy an exalted station in the sight of God" (Q and A 93). `Abdu'l-Bahá affirms that such prayers are "conducive to humility and submissiveness, to setting one's face towards God and expressing devotion to Him", and that through these prayers "man holdeth communion with God, seeketh to draw near unto Him, converseth with the true Beloved of his heart, and attaineth spiritual stations".

The Obligatory Prayer (see note 9) referred to in this verse has been superseded by the three Obligatory Prayers later revealed by Bahá'u'lláh (Q and A 63). The texts of the three prayers currently in use, together with instructions regarding their recital, are to be found in this volume in Some Texts Supplementary to the Kitáb-i-Aqdas.

A number of the items in Questions and Answers deal with aspects of the three new Obligatory Prayers. Bahá'u'lláh clarifies that the individual is permitted to choose any one of the three Obligatory Prayers (Q and A 65). Other provisions are elucidated in Questions and Answers, numbers 66, 67, 81, and 82.

The details of the law concerning obligatory prayer are summarized in section IV.A.1.-17. of the Synopsis and Codification.

4. nine rak'áhs #6

A rak'áh is the recitation of specifically revealed verses accompanied by a prescribed set of genuflections and other movements.

The Obligatory Prayer originally enjoined by Bahá'u'lláh upon His followers consisted of nine rak'áhs. The precise nature of this prayer and the specific instructions for its recitation are unknown, as the prayer has been lost. (See note 9)

In a Tablet commenting on the presently-binding Obligatory Prayers, `Abdu'l-Bahá indicates that "in every word and movement of the Obligatory Prayer there are allusions, mysteries and a wisdom that man is unable to comprehend, and letters and scrolls cannot contain".

Shoghi Effendi explains that the few simple directions given by Bahá'u'lláh for the recital of certain prayers not only have a spiritual significance but that they also help the individual "to fully concentrate when praying and meditating".

5. at noon and in the morning and the evening #6

Regarding the definition of the words "morning", "noon" and "evening", at which times the currently binding medium Obligatory Prayer is to be recited, Bahá'u'lláh has stated that these coincide with "sunrise, noon and sunset" (Q and A 83). He specifies that the "allowable times for Obligatory Prayers are from morning till noon, from noon till sunset, and from sunset till two hours thereafter". Further, `Abdu'l-Bahá has stated that the morning Obligatory Prayer may be said as early as dawn.

The definition of "noon" as the period "from noon till sunset" applies to the recitation of the short Obligatory Prayer as well as the medium one.

6. We have relieved you of a greater number #6

The requirements for obligatory prayer called for in the Bábí and Islámic Dispensations were more demanding than those for the performance of the Obligatory Prayer consisting of nine rak'áhs that was prescribed in the Kitáb-i-Aqdas (see note 4).

In the Bayán, the Báb prescribed an Obligatory Prayer consisting of nineteen rak'áhs which was to be performed once in a twenty-four-hour period--from noon of one day to noon of the next.

The Muslim prayer is recited five times a day, namely, in the early morning, at midday, in the afternoon and evening, and at night. While the number of rak'áhs varies according to the time of recitation, a total of seventeen rak'áhs are offered in the course of a day.

7. When ye desire to perform this prayer, turn ye towards the Court of My Most Holy Presence, this Hallowed Spot that God hath ... decreed to be the Point of Adoration for the denizens of the Cities of Eternity #6

The "Point of Adoration", that is, the point to which the worshipper should turn when offering obligatory prayer, is called the Qiblih. The concept of Qiblih has existed in previous religions. Jerusalem in the past had been fixed for this purpose. Muhammad changed the Qiblih to Mecca. The Báb's instructions in the Arabic Bayán were:

The Qiblih is indeed He Whom God will make manifest; whenever He moveth, it moveth, until He shall come to rest.

This passage is quoted by Bahá'u'lláh in the Kitáb-i-Aqdas (#137) and confirmed by Him in the above-noted verse. He has also indicated that facing in the direction of the Qiblih is a "fixed requirement for the recitation of obligatory prayer" (Q and A 14 and 67). However, for other prayers and devotions the individual may face in any direction.

8. and when the Sun of Truth and Utterance shall set, turn your faces towards the Spot that We have ordained for you #6

Bahá'u'lláh ordains His resting-place as the Qiblih after His passing. The Most Holy Tomb is at Bahjí, Akká. `Abdu'l-Bahá describes that Spot as the "luminous Shrine", "the place around which circumambulate the Concourse on High".

In a letter written on his behalf, Shoghi Effendi uses the analogy of the plant turning in the direction of the sun to explain the spiritual significance of turning towards the Qiblih:

...just as the plant stretches out to the sunlight--from which it receives life and growth--so we turn our hearts to the Manifestation of God, Bahá'u'lláh, when we pray; ... we turn our faces ... to where His dust lies on this earth as a symbol of the inner act.

9. We have set forth the details of obligatory prayer in another Tablet. #8

The original Obligatory Prayer had "for reasons of wisdom" been revealed by Bahá'u'lláh in a separate Tablet (Q and A 63). It was not released to the believers in His lifetime, having been superseded by the three Obligatory Prayers now in use.

Shortly after the Ascension of Bahá'u'lláh, the text of this prayer, along with a number of other Tablets, was stolen by Muhammad-`Alí, the Arch-breaker of His Covenant.

13. We have commanded you to pray and fast from the beginning of maturity #10

Bahá'u'lláh defines the "age of maturity with respect to religious duties" as "fifteen for both men and women" (Q and A 20). For details of the period of fasting, see note 25.

14. He hath exempted from this those who are weak from illness or age #10

The exemption of those who are weak due to illness or advanced age from offering the Obligatory Prayers and from fasting is explained in Questions and Answers. Bahá'u'lláh indicates that in "time of ill-health it is not permissible to observe these obligations" (Q and A 93). He defines old age, in this context, as being from seventy (Q and A 74). In answer to a question, Shoghi Effendi has clarified that people who attain the age of seventy are exempt, whether or not they are weak.

Exemption from fasting is also granted to the other specific categories of people listed in the Synopsis and Codification, section IV.B.5. See notes 20, 30 and 31 for additional discussion.

15. God hath granted you leave to prostrate yourselves on any surface that is clean, for We have removed in this regard the limitation that had been laid down in the Book #10

The requirements of prayer in previous Dispensations have often included prostration. In the Arabic Bayán the Báb called upon the believers to lay their foreheads on surfaces of crystal when prostrating. Similarly, in Islám, certain restrictions are imposed with regard to the surface on which Muslims are permitted to prostrate. Bahá'u'lláh abrogates such restrictions and simply specifies "any surface that is clean".

16. Let him that findeth no water for ablution repeat five times the words "In the Name of God, the Most Pure, the Most Pure", and then proceed to his devotions. #10

Ablutions are to be performed by the believer in preparation for the offering of obligatory prayer. They consist of washing the hands and face. If water is unavailable, the repetition five times of the specifically revealed verse is prescribed. See note 34 for a general discussion of ablutions.

Antecedents in earlier Dispensations for the provision of substitute procedures to be followed when no water is available are found in the Qur'án and in the Arabic Bayán.

17. In regions where the days and nights grow long, let times of prayer be gauged by clocks and other instruments that mark the passage of the hours. #10

This refers to territories situated in the extreme north or south, where the duration of days and nights varies markedly (Q and A 64 and 103). This provision applies also to fasting.

19. Save in the Prayer for the Dead, the practice of congregational prayer hath been annulled. #12

Congregational prayer, in the sense of formal obligatory prayer which is to be recited in accordance with a prescribed ritual as, for example, is the custom in Islám where Friday prayer in the mosque is led by an imám, has been annulled in the Bahá'í Dispensation. The Prayer for the Dead (see note 10) is the only congregational prayer prescribed by Bahá'í law. It is to be recited by one of those present while the remainder of the party stands in silence; the reader has no special status. The congregation is not required to face the Qiblih (Q and A 85).

The three daily Obligatory Prayers are to be recited individually, not in congregation.

There is no prescribed way for the recital of the many other Bahá'í prayers, and all are free to use such non-obligatory prayers in gatherings or individually as they please. In this regard, Shoghi Effendi states that

...although the friends are thus left to follow their own inclination, ... they should take the utmost care that any manner they practise should not acquire too rigid a character, and thus develop into an institution. This is a point which the friends should always bear in mind, lest they deviate from the clear path indicated in the Teachings.

20. God hath exempted women who are in their courses from obligatory prayer and fasting. #13

Exemption from obligatory prayer and fasting is granted to women who are menstruating; they should, instead, perform their ablutions (see note 34) and repeat 95 times a day between one noon and the next, the verse "Glorified be God, the Lord of Splendour and Beauty". This provision has its antecedent in the Arabic Bayán, where a similar dispensation was granted.

In some earlier religious Dispensations, women in their courses were considered ritually unclean and were forbidden to observe the duties of prayer and fasting. The concept of ritual uncleanness has been abolished by Bahá'u'lláh (see note 106).

The Universal House of Justice has clarified that the provisions in the Kitáb-i-Aqdas granting exemptions from certain duties and responsibilities are, as the word indicates, exemptions and not prohibitions. Any believer is, therefore, free to avail himself or herself of an applicable exemption if he or she so wishes. However, the House of Justice counsels that, in deciding whether to do so or not, the believer should use wisdom and realize that Bahá'u'lláh has granted these exemptions for good reason.

The prescribed exemption from obligatory prayer, originally related to the Obligatory Prayer consisting of nine rak'áhs, is now applicable to the three Obligatory Prayers which superseded it.

21. When travelling, if ye should stop and rest in some safe spot, perform ye--men and women alike--a single prostration in place of each unsaid Obligatory Prayer #14

Exemption from obligatory prayer is granted to those who find themselves in such a condition of insecurity that the saying of the Obligatory Prayers is not possible. The exemption applies whether one is travelling or at home, and it provides a means whereby Obligatory Prayers which have remained unsaid on account of these insecure circumstances may be compensated for.

Bahá'u'lláh has made it clear that obligatory prayer "is not suspended during travel" so long as one can find a "safe spot" in which to perform it (Q and A 58).

Numbers 21, 58, 59, 60, and 61 in Questions and Answers amplify this provision.

22. Upon completing your prostrations, seat yourselves cross-legged #14

The Arabic expression "haykalu't-tawhíd", translated here as "cross-legged", means the "posture of unity". It has traditionally signified a cross-legged position.

25. We have enjoined upon you fasting during a brief period #16

Fasting and obligatory prayer constitute the two pillars that sustain the revealed Law of God. Bahá'u'lláh in one of His Tablets affirms that He has revealed the laws of obligatory prayer and fasting so that through them the believers may draw nigh unto God.

Shoghi Effendi indicates that the fasting period, which involves complete abstention from food and drink from sunrise till sunset, is

...essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires.

Fasting is enjoined on all the believers once they attain the age of 15 and until they reach the age of 70 years.

A summary of the detailed provisions concerning the law of fasting and of the exemptions granted to certain categories of people is contained in the Synopsis and Codification, section IV.B.1.-6. For a discussion of the exemptions from fasting see notes 14, 20, 30 and 31.

The nineteen-day period of fasting coincides with the Bahá'í month of `Alá, usually 2-20 March, immediately after the termination of the Intercalary Days (see notes 27 and 147), and is followed by the feast of Naw-Rúz (see note 26).

30. The traveller ... not bound by the Fast #16

The minimum duration of a journey which exempts the believer from fasting is defined by Bahá'u'lláh (Q and A 22 and 75). The details of this provision are summarized in the Synopsis and Codification, section IV.B.5.a.i.-v.

Shoghi Effendi has clarified that while travellers are exempt from fasting, they are free to fast if they so wish. He also indicated that the exemption applies during the whole period of one's travel, not just the hours one is in a train or car, etc.

31. The traveller, the ailing, those who are with child or giving suck, are not bound by the Fast; they have been exempted by God as a token of His grace. #16

Exemption from fasting is granted to those who are ill or of advanced age (see note 14), women in their courses (see note 20), travellers (see note 30) and to women who are pregnant and those who are nursing. This exemption is also extended to people who are engaged in heavy labour, who, at the same time, are advised "to show respect to the law of God and for the exalted station of the Fast" by eating "with frugality and in private" (Q and A 76). Shoghi Effendi has indicated that the types of work which would exempt people from the Fast will be defined by the Universal House of Justice.

32. Abstain from food and drink from sunrise to sundown #17

This relates to the period of fasting. In one of His Tablets, `Abdu'l-Bahá, after stating that fasting consists of abstinence from food and drink, further indicates that smoking is a form of "drink". In Arabic the verb "drink" applies equally to smoking.

33. It hath been ordained that every believer in God ... shall, each day ... repeat "Alláh-u-Abhá" ninety-five times. #18

"Alláh-u-Abhá" is an Arabic phrase meaning "God the All-Glorious". It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is "Bahá".

The various derivatives of the word "Bahá" are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that

The Greatest Name is the Name of Bahá'u'lláh. "Yá Bahá'u'l-Abhá" is an invocation meaning: "O Thou Glory of Glories!". "Alláh-u-Abhá" is a greeting which means: "God the All-Glorious". Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God.

The greeting "Alláh-u-Abhá" was adopted during the period of Bahá'u'lláh's exile in Adrianople.

The repetition of "Alláh-u-Abhá" ninety-five times is to be preceded by the performance of ablutions (see note 34).

34. Perform ye ... ablutions for the Obligatory Prayer #18

Ablutions are specifically associated with certain prayers. They must precede the offering of the three Obligatory Prayers, the daily recitation of "Alláh-u-Abhá" ninety-five times, and the recital of the verse prescribed as an alternative to obligatory prayer and fasting for women in their courses (see note 20).

The prescribed ablutions consist of washing the hands and the face in preparation for prayer. In the case of the medium Obligatory Prayer, this is accompanied by the recitation of certain verses (see Some Texts Revealed by Bahá'u'lláh Supplementary to the Kitáb-i-Aqdas).

That ablutions have a significance beyond washing may be seen from the fact that even should one have bathed oneself immediately before reciting the Obligatory Prayer, it would still be necessary to perform ablutions (Q and A 18).

When no water is available for ablutions, a prescribed verse is to be repeated five times (see note 16), and this provision is extended to those for whom the use of water would be physically harmful (Q and A 51).

The detailed provisions of the law concerning ablutions are set out in the Synopsis and Codification, section IV.A.10.a.-g., as well as in Questions and Answers numbers 51, 62, 66, 77 and 86.

53. Build ye houses of worship throughout the lands #31

The Bahá'í House of Worship is dedicated to the praise of God. The House of Worship forms the central edifice of the Mashriqu'l-Adhkár (the Dawning-place of the Praise of God), a complex which, as it unfolds in the future, will comprise in addition to the House of Worship a number of dependencies dedicated to social, humanitarian, educational, and scientific pursuits. `Abdu'l-Bahá describes the Mashriqu'l-Adhkár as "one of the most vital institutions in the world", and Shoghi Effendi indicates that it exemplifies in tangible form the integration of "Bahá'í worship and service". Anticipating the future development of this institution, Shoghi Effendi envisages that the House of Worship and its dependencies "shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant". In the future, Bahá'í Houses of Worship will be constructed in every town and village.

137. the Most Great Name #109

As explained in note 33, the Greatest Name of God can take various forms, all based on the word "Bahá". The Bahá'ís 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 God, the All-Glorious" or "He is the All-Glorious" and the like.

142. the hour of dawn #115

With reference to attending dawn prayers in the Mashriqu'l-Adhkár, the Bahá'í House of Worship, Bahá'u'lláh has explained that, although the actual time specified in the Book of God is "the hour of dawn", it is acceptable at any time from "the earliest dawn of day, between dawn and sunrise, or even up to two hours after sunrise" (Q and A 15).

157. "The Qiblih is indeed He Whom God 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.

165. Recite ye the verses of God every morn and eventide. #149

Bahá'u'lláh states that the essential "requisite" for reciting "the verses of God" is the "eagerness and love" of the believers to "read the Word of God" (Q and A 68).

With regard to the definition of "verses of God", Bahá'u'lláh 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 God" does not include the writings of `Abdu'l-Bahá; he has likewise indicated that this term does not apply to his own writings.

GLOSSARY

Mashriqu'l-Adhkár

Literally "the Dawning-place of the praise of God", the désignation of the Bahá'í House of Worship and its dependencies.