Index term: Verse(s), Holy
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.
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.
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.
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.
Such are the words with which My Forerunner hath extolled My Being, could ye but understand. Whoso reflecteth upon these verses, and realizeth what hidden pearls have been enshrined within them, will, by the righteousness of God, perceive the fragrance of the All-Merciful wafting from the direction of this Prison and will, with his whole heart, hasten unto Him with such ardent longing that the hosts of earth and heaven would be powerless to deter him. Say: This is a Revelation around which every proof and testimony doth circle. Thus hath it been sent down by your Lord, the God of Mercy, if ye be of them that judge aright. Say: This is the very soul of all Scriptures which hath been breathed into the Pen of the Most High, causing all created beings to be dumbfounded, save only those who have been enraptured by the gentle breezes of My loving-kindness and the sweet savours of My bounties which have pervaded the whole of creation.
Ye have been forbidden in the Book of God to engage in contention and conflict, to strike another, or to commit similar acts whereby hearts and souls may be saddened. A fine of nineteen mithqáls of gold had formerly been prescribed by Him Who is the Lord of all mankind for anyone who was the cause of sadness to another; in this Dispensation, however, He hath absolved you thereof and exhorteth you to show forth righteousness and piety. Such is the commandment which He hath enjoined upon you in this resplendent Tablet. Wish not for others what ye wish not for yourselves; fear God, and be not of the prideful. Ye are all created out of water, and unto dust shall ye return. Reflect upon the end that awaiteth you, and walk not in the ways of the oppressor. Give ear unto the verses of God which He Who is the sacred Lote-Tree reciteth unto you. They are assuredly the infallible balance, established by God, the Lord of this world and the next. Through them the soul of man is caused to wing its flight towards the Dayspring of Revelation, and the heart of every true believer is suffused with light. Such are the laws which God hath enjoined upon you, such His commandments prescribed unto you in His Holy Tablet; obey them with joy and gladness, for this is best for you, did ye but know.
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.
God hath exempted women who are in their courses from obligatory prayer and fasting.
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’ahs, is now applicable to the three Obligatory Prayers which superseded it.
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’ahs, is now applicable to the three Obligatory Prayers which superseded it.
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
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&A 58).
Numbers 21, 58, 59, 60, and 61 in Questions and Answers amplify this provision.
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&A 58).
Numbers 21, 58, 59, 60, and 61 in Questions and Answers amplify this provision.
Perform ye . . . ablutions for the Obligatory Prayer
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&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&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.
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&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&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.
the destruction of books
In the Tablet of Ishráqát Bahá’u’lláh, referring to the fact that the Báb had made the laws of the Bayán subject to His sanction, states that He put some of the Báb’s laws into effect “by embodying them in the Kitáb-i-Aqdas in different words”, while others He set aside.
With regard to the destruction of books, the Bayán commanded the Báb’s followers to destroy all books except those that were written in vindication of the Cause and Religion of God. Bahá’u’lláh abrogates this specific law of the Bayán.
As to the nature and severity of the laws of the Bayán, Shoghi Effendi in a letter written on his behalf provides the following comment:
The severe laws and injunctions revealed by the Báb can be properly appreciated and understood only when interpreted in the light of His own statements regarding the nature, purpose and character of His own Dispensation. As these statements clearly reveal, the Bábí Dispensation was essentially in the nature of a religious and indeed social revolution, and its duration had therefore to be short, but full of tragic events, of sweeping and drastic reforms. Those drastic measures enforced by the Báb and His followers were taken with the view of undermining the very foundations of Shí'ih orthodoxy, and thus paving the way for the coming of Bahá’u’lláh. To assert the independence of the new Dispensation, and to prepare also the ground for the approaching Revelation of Bahá’u’lláh, the Báb had therefore to reveal very severe laws, even though most of them were never enforced. But the mere fact that He revealed them was in itself a proof of the independent character of His Dispensation and was sufficient to create such widespread agitation, and excite such opposition on the part of the clergy that led them to cause His eventual martyrdom.
In the Tablet of Ishráqát Bahá’u’lláh, referring to the fact that the Báb had made the laws of the Bayán subject to His sanction, states that He put some of the Báb’s laws into effect “by embodying them in the Kitáb-i-Aqdas in different words”, while others He set aside.
With regard to the destruction of books, the Bayán commanded the Báb’s followers to destroy all books except those that were written in vindication of the Cause and Religion of God. Bahá’u’lláh abrogates this specific law of the Bayán.
As to the nature and severity of the laws of the Bayán, Shoghi Effendi in a letter written on his behalf provides the following comment:
The severe laws and injunctions revealed by the Báb can be properly appreciated and understood only when interpreted in the light of His own statements regarding the nature, purpose and character of His own Dispensation. As these statements clearly reveal, the Bábí Dispensation was essentially in the nature of a religious and indeed social revolution, and its duration had therefore to be short, but full of tragic events, of sweeping and drastic reforms. Those drastic measures enforced by the Báb and His followers were taken with the view of undermining the very foundations of Shí'ih orthodoxy, and thus paving the way for the coming of Bahá’u’lláh. To assert the independence of the new Dispensation, and to prepare also the ground for the approaching Revelation of Bahá’u’lláh, the Báb had therefore to reveal very severe laws, even though most of them were never enforced. But the mere fact that He revealed them was in itself a proof of the independent character of His Dispensation and was sufficient to create such widespread agitation, and excite such opposition on the part of the clergy that led them to cause His eventual martyrdom.
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.
Recite ye the verses of God every morn and eventide.
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&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.
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&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.
Question: Concerning the Marriage Verses. [in Arabic the two verses differ in gender]
Answer: For men: "We will all, verily, abide by the Will of God." For women: "We will all, verily, abide by the Will of God."
Answer: For men: "We will all, verily, abide by the Will of God." For women: "We will all, verily, abide by the Will of God."
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.
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 disparities between certain revealed verses.
Answer: Many Tablets were revealed and dispatched in their original form without being checked and reviewed. Consequently, as bidden, they were again read out in the Holy Presence, and brought into conformity with the grammatical conventions of the people in order to forestall the cavils of opponents of the Cause. Another reason for this practice is that the new style inaugurated by the Herald, may the souls of all else but Him be offered up for His sake, was seen to be marked by substantial latitude in adherence to the rules of grammar; sacred verses therefore were then revealed in a style which is for the most part in conformity with current usage for ease of understanding and concision of expression.
Answer: Many Tablets were revealed and dispatched in their original form without being checked and reviewed. Consequently, as bidden, they were again read out in the Holy Presence, and brought into conformity with the grammatical conventions of the people in order to forestall the cavils of opponents of the Cause. Another reason for this practice is that the new style inaugurated by the Herald, may the souls of all else but Him be offered up for His sake, was seen to be marked by substantial latitude in adherence to the rules of grammar; sacred verses therefore were then revealed in a style which is for the most part in conformity with current usage for ease of understanding and concision of expression.
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.
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, 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.
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: In the Kitáb-i-Aqdas obligatory prayer hath been enjoined, consisting of nine rak’ahs, to be performed at noon, in the morning and the evening, but the Tablet of Obligatory Prayers [the Tablet containing the three Obligatory Prayers now in use] 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.
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.