Index term: Prayer
Hair doth not invalidate your prayer, nor aught from which the spirit hath departed, such as bones and the like. Ye are free to wear the fur of the sable as ye would that of the beaver, the squirrel, and other animals; the prohibition of its use hath stemmed, not from the Qur’án, but from the misconceptions of the divines. He, verily, is the All-Glorious, the All-Knowing.
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.
O people of Bahá! It is incumbent upon each one of you to engage in some occupation -- such as a craft, a trade or the like. We have exalted your engagement in such work to the rank of worship of the one true God. Reflect, O people, on the grace and blessings of your Lord, and yield Him thanks at eventide and dawn. Waste not your hours in idleness and sloth, but occupy yourselves with what will profit you and others. Thus hath it been decreed in this Tablet from whose horizon hath shone the day-star of wisdom and utterance. The most despised of men in the sight of God are they who sit and beg. Hold ye fast unto the cord of means and place your trust in God, the Provider of all means.
God hath enjoined upon you to observe the utmost cleanliness, to the extent of washing what is soiled with dust, let alone with hardened dirt and similar defilement. Fear Him, and be of those who are pure. Should the garb of anyone be visibly sullied, his prayers shall not ascend to God, and the celestial Concourse will turn away from him. Make use of rose-water, and of pure perfume; this, indeed, is that which God hath loved from the beginning that hath no beginning, in order that there may be diffused from you what your Lord, the Incomparable, the All-Wise, desireth.
To none is it permitted to mutter sacred verses before the public gaze as he walketh in the street or marketplace; nay rather, if he wish to magnify the Lord, it behoveth him to do so in such places as have been erected for this purpose, or in his own home. This is more in keeping with sincerity and godliness. Thus hath the sun of Our commandment shone forth above the horizon of Our utterance. Blessed, then, be those who do Our bidding.
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.
nine rak’ahs
A rak’ah 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’ahs. 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".
A rak’ah 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’ahs. 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".
Hair doth not invalidate your prayer, nor aught from which the spirit hath departed, such as bones and the like. Ye are free to wear the fur of the sable as ye would that of the beaver, the squirrel, and other animals
In some earlier religious Dispensations, the wearing of the hair of certain animals or having certain other objects on one’s person was held to invalidate one’s prayer. Bahá’u’lláh here confirms the Báb’s pronouncement in the Arabic Bayán that such things do not invalidate one’s prayer.
In some earlier religious Dispensations, the wearing of the hair of certain animals or having certain other objects on one’s person was held to invalidate one’s prayer. Bahá’u’lláh here confirms the Báb’s pronouncement in the Arabic Bayán that such things do not invalidate one’s prayer.
Save in the Prayer for the Dead, the practice of congregational prayer hath been annulled.
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&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.
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&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.
We have enjoined upon you fasting during a brief period
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).
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).
To none is it permitted to mutter sacred verses before the public gaze as he walketh in the street or marketplace
This is an allusion to the practice of certain clerics and religious leaders of earlier Dispensations who, out of hypocrisy and affectation, and in order to win the praise of their followers, would ostentatiously mutter prayers in public places as a demonstration of their piety. Bahá’u’lláh forbids such behaviour and stresses the importance of humility and genuine devotion to God.
This is an allusion to the practice of certain clerics and religious leaders of earlier Dispensations who, out of hypocrisy and affectation, and in order to win the praise of their followers, would ostentatiously mutter prayers in public places as a demonstration of their piety. Bahá’u’lláh forbids such behaviour and stresses the importance of humility and genuine devotion to God.
the hour of dawn
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&A 15).
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&A 15).
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.
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.