Index term: appointment as successor to, under ‘Abdu’l-Bahá
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.
O people of the world! When the Mystic Dove will have winged its flight from its Sanctuary of Praise and sought its far-off goal, its hidden habitation, refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock.
the sweet-smelling savour of My garment
This is an allusion to the story of Joseph in the Qur’án and the Old Testament, in which Joseph’s garment, brought by his brothers to Jacob, their father, enabled Jacob to identify his beloved long-lost son. The metaphor of the fragrant “garment” is frequently used in the Bahá’í Writings to refer to the recognition of the Manifestation of God and His Revelation.
Bahá’u’lláh, in one of His Tablets, describes Himself as the “Divine Joseph” Who has been “bartered away” by the heedless “for the most paltry of prices”. The Báb, in the Qayyúmu’l-Asmá’, identifies Bahá’u’lláh as the “true Joseph” and forecasts the ordeals that He would endure at the hands of His treacherous brother (see note 190). Likewise, Shoghi Effendi draws a parallel between the intense jealousy which the preeminence of ‘Abdu’l-Bahá had aroused in His half-brother, Mírzá Muhammad-‘Alí, and the deadly envy "which the superior excellence of Joseph had kindled in the hearts of his brothers".
This is an allusion to the story of Joseph in the Qur’án and the Old Testament, in which Joseph’s garment, brought by his brothers to Jacob, their father, enabled Jacob to identify his beloved long-lost son. The metaphor of the fragrant “garment” is frequently used in the Bahá’í Writings to refer to the recognition of the Manifestation of God and His Revelation.
Bahá’u’lláh, in one of His Tablets, describes Himself as the “Divine Joseph” Who has been “bartered away” by the heedless “for the most paltry of prices”. The Báb, in the Qayyúmu’l-Asmá’, identifies Bahá’u’lláh as the “true Joseph” and forecasts the ordeals that He would endure at the hands of His treacherous brother (see note 190). Likewise, Shoghi Effendi draws a parallel between the intense jealousy which the preeminence of ‘Abdu’l-Bahá had aroused in His half-brother, Mírzá Muhammad-‘Alí, and the deadly envy "which the superior excellence of Joseph had kindled in the hearts of his brothers".
Aghsán
"Aghsán" (plural of Ghusn) is the Arabic word for "Branches". This term is used by Bahá’u’lláh to designate His male descendants. It has particular implications not only for the disposition of endowments but also for the succession of authority following the passing of Bahá’u’lláh (see note 145) and of ‘Abdu’l-Bahá. Bahá’u’lláh, in the Book of His Covenant, appointed ‘Abdu’l-Bahá, His eldest son, as the Centre of His Covenant and the Head of the Faith. ‘Abdu’l-Bahá, in His Will and Testament, appointed Shoghi Effendi, His eldest grandson, as the Guardian and Head of the Faith.
This passage of the Aqdas, therefore, anticipates the succession of chosen Aghsán and thus the institution of the Guardianship and envisages the possibility of a break in their line. The passing of Shoghi Effendi in 1957 precipitated the very situation provided for in this passage, in that the line of Aghsán ended before the Universal House of Justice had been established (see note 67).
"Aghsán" (plural of Ghusn) is the Arabic word for "Branches". This term is used by Bahá’u’lláh to designate His male descendants. It has particular implications not only for the disposition of endowments but also for the succession of authority following the passing of Bahá’u’lláh (see note 145) and of ‘Abdu’l-Bahá. Bahá’u’lláh, in the Book of His Covenant, appointed ‘Abdu’l-Bahá, His eldest son, as the Centre of His Covenant and the Head of the Faith. ‘Abdu’l-Bahá, in His Will and Testament, appointed Shoghi Effendi, His eldest grandson, as the Guardian and Head of the Faith.
This passage of the Aqdas, therefore, anticipates the succession of chosen Aghsán and thus the institution of the Guardianship and envisages the possibility of a break in their line. The passing of Shoghi Effendi in 1957 precipitated the very situation provided for in this passage, in that the line of Aghsán ended before the Universal House of Justice had been established (see note 67).
Should anyone acquire one hundred mithqáls of gold, nineteen mithqáls thereof are God’s and to be rendered unto Him
This verse establishes Huqúqu'lláh, the Right of God, the offering of a fixed portion of the value of the believer’s possessions. This offering was made to Bahá’u’lláh as the Manifestation of God and then, following His Ascension, to ‘Abdu’l-Bahá as the Centre of the Covenant. In His Will and Testament, ‘Abdu’l-Bahá provided that the Huqúqu'lláh was to be offered “through the Guardian of the Cause of God”. There now being no Guardian, it is offered through the Universal House of Justice as the Head of the Faith. This fund is used for the promotion of the Faith of God and its interests as well as for various philanthropic purposes. The offering of the Huqúqu'lláh is a spiritual obligation, the fulfilment of which has been left to the conscience of each Bahá’í. While the community is reminded of the requirements of the law of Huqúq, no believer may be approached individually to pay it.
A number of items in Questions and Answers further elaborate this law. The payment of Huqúqu'lláh is based on the calculation of the value of the individual’s possessions. If a person has possessions equal in value to at least nineteen mithqáls of gold (Q&A 8), it is a spiritual obligation to pay nineteen percent of the total amount, once only, as Huqúqu'lláh (Q&A 89). Thereafter, whenever one’s income, after all expenses have been paid, increases the value of one’s possessions by the amount of at least nineteen mithqáls of gold, one is to pay nineteen percent of this increase, and so on for each further increase (Q&A 8, 90).
Certain categories of possessions, such as one’s residence, are exempt from the payment of Huqúqu'lláh (Q&A 8, 42, 95), and specific provisions are outlined to cover cases of financial loss (Q&A 44, 45), the failure of investments to yield a profit (Q&A 102) and for the payment of Huqúq in the event of the person’s death (Q&A 9, 69, 80). (In this latter case, see note 47.)
Extensive extracts from Tablets, Questions and Answers, and other Writings concerning the spiritual significance of Huqúqu'lláh and the details of its application have been published in a compilation entitled Huqúqu'lláh.
This verse establishes Huqúqu'lláh, the Right of God, the offering of a fixed portion of the value of the believer’s possessions. This offering was made to Bahá’u’lláh as the Manifestation of God and then, following His Ascension, to ‘Abdu’l-Bahá as the Centre of the Covenant. In His Will and Testament, ‘Abdu’l-Bahá provided that the Huqúqu'lláh was to be offered “through the Guardian of the Cause of God”. There now being no Guardian, it is offered through the Universal House of Justice as the Head of the Faith. This fund is used for the promotion of the Faith of God and its interests as well as for various philanthropic purposes. The offering of the Huqúqu'lláh is a spiritual obligation, the fulfilment of which has been left to the conscience of each Bahá’í. While the community is reminded of the requirements of the law of Huqúq, no believer may be approached individually to pay it.
A number of items in Questions and Answers further elaborate this law. The payment of Huqúqu'lláh is based on the calculation of the value of the individual’s possessions. If a person has possessions equal in value to at least nineteen mithqáls of gold (Q&A 8), it is a spiritual obligation to pay nineteen percent of the total amount, once only, as Huqúqu'lláh (Q&A 89). Thereafter, whenever one’s income, after all expenses have been paid, increases the value of one’s possessions by the amount of at least nineteen mithqáls of gold, one is to pay nineteen percent of this increase, and so on for each further increase (Q&A 8, 90).
Certain categories of possessions, such as one’s residence, are exempt from the payment of Huqúqu'lláh (Q&A 8, 42, 95), and specific provisions are outlined to cover cases of financial loss (Q&A 44, 45), the failure of investments to yield a profit (Q&A 102) and for the payment of Huqúq in the event of the person’s death (Q&A 9, 69, 80). (In this latter case, see note 47.)
Extensive extracts from Tablets, Questions and Answers, and other Writings concerning the spiritual significance of Huqúqu'lláh and the details of its application have been published in a compilation entitled Huqúqu'lláh.
Whoso interpreteth what hath been sent down from the heaven of Revelation, and altereth its evident meaning
In several of His Tablets, Bahá’u’lláh affirms the distinction between allegorical verses, which are susceptible to interpretation, and those verses that relate to such subjects as the laws and ordinances, worship and religious observances, whose meanings are evident and which demand compliance on the part of the believers.
As explained in notes 145 and 184, Bahá’u’lláh designated ‘Abdu’l-Bahá, His eldest Son, as His Successor and the Interpreter of His Teachings. ‘Abdu’l-Bahá in His turn appointed His eldest grandson, Shoghi Effendi, to succeed Him as interpreter of the holy Writ and Guardian of the Cause. The interpretations of ‘Abdu’l-Bahá and Shoghi Effendi are considered divinely guided and are binding on the Bahá’ís.
The existence of authoritative interpretations does not preclude the individual from engaging in the study of the Teachings and thereby arriving at a personal interpretation or understanding. A clear distinction is, however, drawn in the Bahá’í Writings between authoritative interpretation and the understanding that each individual arrives at from a study of its Teachings. Individual interpretations based on a person’s understanding of the Teachings constitute the fruit of man’s rational power and may well contribute to a greater comprehension of the Faith. Such views, nevertheless, lack authority. In presenting their personal ideas, individuals are cautioned not to discard the authority of the revealed words, not to deny or contend with the authoritative interpretation, and not to engage in controversy; rather they should offer their thoughts as a contribution to knowledge, making it clear that their views are merely their own.
In several of His Tablets, Bahá’u’lláh affirms the distinction between allegorical verses, which are susceptible to interpretation, and those verses that relate to such subjects as the laws and ordinances, worship and religious observances, whose meanings are evident and which demand compliance on the part of the believers.
As explained in notes 145 and 184, Bahá’u’lláh designated ‘Abdu’l-Bahá, His eldest Son, as His Successor and the Interpreter of His Teachings. ‘Abdu’l-Bahá in His turn appointed His eldest grandson, Shoghi Effendi, to succeed Him as interpreter of the holy Writ and Guardian of the Cause. The interpretations of ‘Abdu’l-Bahá and Shoghi Effendi are considered divinely guided and are binding on the Bahá’ís.
The existence of authoritative interpretations does not preclude the individual from engaging in the study of the Teachings and thereby arriving at a personal interpretation or understanding. A clear distinction is, however, drawn in the Bahá’í Writings between authoritative interpretation and the understanding that each individual arrives at from a study of its Teachings. Individual interpretations based on a person’s understanding of the Teachings constitute the fruit of man’s rational power and may well contribute to a greater comprehension of the Faith. Such views, nevertheless, lack authority. In presenting their personal ideas, individuals are cautioned not to discard the authority of the revealed words, not to deny or contend with the authoritative interpretation, and not to engage in controversy; rather they should offer their thoughts as a contribution to knowledge, making it clear that their views are merely their own.
turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root
Bahá’u’lláh here alludes to ‘Abdu’l-Bahá as His Successor and calls upon the believers to turn towards Him. In the Book of the Covenant, His Will and Testament, Bahá’u’lláh discloses the intention of this verse. He states: “The object of this sacred verse is none other except the Most Mighty Branch.” The “Most Mighty Branch” is one of the titles conferred by Bahá’u’lláh on ‘Abdu’l-Bahá. (See also notes 66 and 184.)
Bahá’u’lláh here alludes to ‘Abdu’l-Bahá as His Successor and calls upon the believers to turn towards Him. In the Book of the Covenant, His Will and Testament, Bahá’u’lláh discloses the intention of this verse. He states: “The object of this sacred verse is none other except the Most Mighty Branch.” The “Most Mighty Branch” is one of the titles conferred by Bahá’u’lláh on ‘Abdu’l-Bahá. (See also notes 66 and 184.)
refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock
Bahá’u’lláh invests ‘Abdu’l-Bahá with the right of interpreting His holy Writ (see also note 145).
Bahá’u’lláh invests ‘Abdu’l-Bahá with the right of interpreting His holy Writ (see also note 145).