Index term: Poor
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.
Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. He that putteth away that which is commanded unto him, the Trustees are then to take from him that which is required for their instruction if he be wealthy and, if not, the matter devolveth upon the House of Justice. Verily have We made it a shelter for the poor and needy. He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My glory, My loving-kindness, My mercy, that have compassed the world.
Build ye houses of worship throughout the lands
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.
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.
to engage in some occupation
It is obligatory for men and women to engage in a trade or profession. Bahá’u’lláh exalts “engagement in such work” to the “rank of worship” of God. The spiritual and practical significance of this law, and the mutual responsibility of the individual and society for its implementation are explained in a letter written on behalf of Shoghi Effendi:
With reference to Bahá’u’lláh’s command concerning the engagement of the believers in some sort of profession: the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the new World Order. As a corollary of this principle, Bahá’u’lláh further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá’u’lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work.
In one of His Tablets, ‘Abdu’l-Bahá states that “if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence. . . . By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice.” (See also note 162 on mendicancy.)
In response to a question concerning whether Bahá’u’lláh’s injunction requires a wife and mother, as well as her husband, to work for a livelihood, the Universal House of Justice has explained that Bahá’u’lláh’s directive is for the friends to be engaged in an occupation which will profit themselves and others, and that homemaking is a highly honourable and responsible work of fundamental importance to society.
Concerning the retirement from work for individuals who have reached a certain age, Shoghi Effendi in a letter written on his behalf stated that "this is a matter on which the International House of Justice will have to legislate as there are no provisions in the Aqdas concerning it".
It is obligatory for men and women to engage in a trade or profession. Bahá’u’lláh exalts “engagement in such work” to the “rank of worship” of God. The spiritual and practical significance of this law, and the mutual responsibility of the individual and society for its implementation are explained in a letter written on behalf of Shoghi Effendi:
With reference to Bahá’u’lláh’s command concerning the engagement of the believers in some sort of profession: the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the new World Order. As a corollary of this principle, Bahá’u’lláh further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá’u’lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work.
In one of His Tablets, ‘Abdu’l-Bahá states that “if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence. . . . By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice.” (See also note 162 on mendicancy.)
In response to a question concerning whether Bahá’u’lláh’s injunction requires a wife and mother, as well as her husband, to work for a livelihood, the Universal House of Justice has explained that Bahá’u’lláh’s directive is for the friends to be engaged in an occupation which will profit themselves and others, and that homemaking is a highly honourable and responsible work of fundamental importance to society.
Concerning the retirement from work for individuals who have reached a certain age, Shoghi Effendi in a letter written on his behalf stated that "this is a matter on which the International House of Justice will have to legislate as there are no provisions in the Aqdas concerning it".
Whoso wisheth to increase this sum, it is forbidden him to exceed the limit of ninety-five mithqáls . . . If he content himself, however, with a payment of the lowest level, it shall be better for him according to the Book.
In answer to a question about the dowry, Bahá’u’lláh stated:
Whatever is revealed in the Bayán, in respect to those residing in cities and villages, is approved and should be carried out. However, in the Kitáb-i-Aqdas mention is made of the lowest level. The intention is nineteen mithqáls of silver, specified in the Bayán for village-dwellers. This is more pleasing unto God, provided the two parties agree. The purpose is to promote the comfort of all, and to bring about concord and union among the people. Therefore, the greater the consideration shown in these matters the better it will be . . . The people of Bahá must associate and deal with each other with the utmost love and sincerity. They should be mindful of the interests of all, especially the friends of God.
‘Abdu’l-Bahá, in one of His Tablets, summarized some of the provisions for determining the level of the dowry. The unit of payment mentioned in the extract, cited below, is the "váhid". One váhid is equivalent to nineteen mithqáls. He stated:
City-dwellers must pay in gold and village-dwellers in silver. It dependeth on the financial means at the disposal of the groom. If he is poor, he payeth one váhid; if of modest means, he payeth two váhids; if well-to-do, three váhids; if wealthy, four váhids; and if very rich, he giveth five váhids. It is, in truth, a matter for agreement between the bridegroom, the bride, and their parents. Whatever agreement is reached should be carried out.
In this same Tablet, ‘Abdu’l-Bahá encouraged the believers to refer questions concerning the application of this law to the Universal House of Justice, which has “the authority to legislate”. He stressed that “it is this body which will enact laws and legislate upon secondary matters which are not explicit in the Holy Text”.
In answer to a question about the dowry, Bahá’u’lláh stated:
Whatever is revealed in the Bayán, in respect to those residing in cities and villages, is approved and should be carried out. However, in the Kitáb-i-Aqdas mention is made of the lowest level. The intention is nineteen mithqáls of silver, specified in the Bayán for village-dwellers. This is more pleasing unto God, provided the two parties agree. The purpose is to promote the comfort of all, and to bring about concord and union among the people. Therefore, the greater the consideration shown in these matters the better it will be . . . The people of Bahá must associate and deal with each other with the utmost love and sincerity. They should be mindful of the interests of all, especially the friends of God.
‘Abdu’l-Bahá, in one of His Tablets, summarized some of the provisions for determining the level of the dowry. The unit of payment mentioned in the extract, cited below, is the "váhid". One váhid is equivalent to nineteen mithqáls. He stated:
City-dwellers must pay in gold and village-dwellers in silver. It dependeth on the financial means at the disposal of the groom. If he is poor, he payeth one váhid; if of modest means, he payeth two váhids; if well-to-do, three váhids; if wealthy, four váhids; and if very rich, he giveth five váhids. It is, in truth, a matter for agreement between the bridegroom, the bride, and their parents. Whatever agreement is reached should be carried out.
In this same Tablet, ‘Abdu’l-Bahá encouraged the believers to refer questions concerning the application of this law to the Universal House of Justice, which has “the authority to legislate”. He stressed that “it is this body which will enact laws and legislate upon secondary matters which are not explicit in the Holy Text”.
payment of Zakát
Zakát is referred to in the Qur’án as a regular charity binding upon Muslims. In due course the concept evolved into a form of alms-tax which imposed the obligation to give a fixed portion of certain categories of income, beyond specified limits, for the relief of the poor, for various charitable purposes, and to aid the Faith of God. The limit of exemption varied for different commodities, as did the percentage payable on the portion assessable.
Bahá’u’lláh states that the Bahá’í law of Zakát follows "what hath been revealed in the Qur’án" (Q&A 107). Since such issues as the limits for exemption, the categories of income concerned, the frequency of payments, and the scale of rates for the various categories of Zakát are not mentioned in the Qur’án, these matters will have to be set forth in the future by the Universal House of Justice. Shoghi Effendi has indicated that pending such legislation the believers should, according to their means and possibilities, make regular contributions to the Bahá’í Fund.
Zakát is referred to in the Qur’án as a regular charity binding upon Muslims. In due course the concept evolved into a form of alms-tax which imposed the obligation to give a fixed portion of certain categories of income, beyond specified limits, for the relief of the poor, for various charitable purposes, and to aid the Faith of God. The limit of exemption varied for different commodities, as did the percentage payable on the portion assessable.
Bahá’u’lláh states that the Bahá’í law of Zakát follows "what hath been revealed in the Qur’án" (Q&A 107). Since such issues as the limits for exemption, the categories of income concerned, the frequency of payments, and the scale of rates for the various categories of Zakát are not mentioned in the Qur’án, these matters will have to be set forth in the future by the Universal House of Justice. Shoghi Effendi has indicated that pending such legislation the believers should, according to their means and possibilities, make regular contributions to the Bahá’í Fund.
It is unlawful to beg, and it is forbidden to give to him who beggeth.
In a Tablet ‘Abdu’l-Bahá expounds the meaning of this verse. He states that “mendicancy is forbidden and that giving charity to people who take up begging as their profession is also prohibited”. He further points out in that same Tablet: “The object is to uproot mendicancy altogether. However, if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence . . . By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice.”
The prohibition against giving charity to people who beg does not preclude individuals and Spiritual Assemblies from extending financial assistance to the poor and needy or from providing them with opportunities to acquire such skills as would enable them to earn a livelihood (see note 56).
In a Tablet ‘Abdu’l-Bahá expounds the meaning of this verse. He states that “mendicancy is forbidden and that giving charity to people who take up begging as their profession is also prohibited”. He further points out in that same Tablet: “The object is to uproot mendicancy altogether. However, if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence . . . By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice.”
The prohibition against giving charity to people who beg does not preclude individuals and Spiritual Assemblies from extending financial assistance to the poor and needy or from providing them with opportunities to acquire such skills as would enable them to earn a livelihood (see note 56).