29. these days of giving that precede the season of restraint # 16 

Bahá'u'lláh enjoined upon His followers to devote these days to feasting, rejoicing and charity. In a letter written on Shoghi Effendi's behalf it is explained that "the intercalary days are specially set aside for hospitality, the giving of gifts, etc.". 

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 "Allah-u-Abha" ninety-five times. # 18 

"Allah-u-Abha" is an Arabic phrase meaning "God the All-Glorious". It is a form of the Greatest Name of God (see note 137). In Islam 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 "Baha". The various derivatives of the word "Baha" 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. "Ya Baha'u'l-Abha" is an invocation meaning: "O Thou Glory of Glories!". "Allah-u-Abha" 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 "Allah-u-Abha" was adopted during the period of Bahá'u'lláh's exile in Adrianople. The repetition of "Allah-u-Abha" 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 "Allah-u-Abha" 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. 

35. Ye have been forbidden to commit murder # 19 

The prohibition against taking another's life is repeated by Bahá'u'lláh in paragraph 73 of the Kitáb-i-Aqdas. Penalties are prescribed for premeditated murder (see note 86). In the case of manslaughter, it is necessary to pay a specified indemnity to the family of the deceased (see Kitáb-i-Aqdas, # 188). 

36. or adultery # 19 

The Arabic word "zina", here translated as "adultery", signifies both fornication and adultery. It applies not only to sexual relations between a married person and someone who is not his or her spouse, but also to extramarital sexual intercourse in general. One form of "zina" is rape. The only penalty prescribed by Bahá'u'lláh is for those who commit fornication (see note 77); penalties for other kinds of sexual offence are left to the Universal House of Justice to determine. 

37. backbiting or calumny # 19 

Backbiting, slander and dwelling on the faults of others have been repeatedly condemned by Bahá'u'lláh. In the Hidden Words, He clearly states: "O Son of Being! How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me." And again: "O Son of Man! Breathe not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, and to this I bear witness." This strong admonition is further reiterated in His last work, "the Book of My Covenant": "Verily I say, the tongue is for mentioning what is good, defile it not with unseemly talk. God hath forgiven what is past. Henceforward everyone should utter that which is meet and seemly, and should refrain from slander, abuse and whatever causeth sadness in men." 

38. We have divided inheritance into seven categories # 20 

The Bahá'í laws of inheritance apply only in case of intestacy, that is, when the individual dies without leaving a will. In the Kitáb-i-Aqdas (# 109), Bahá'u'lláh instructs every believer to write a will. He elsewhere clearly states that the individual has full jurisdiction over his property and is free to determine the manner in which his or her estate is to be divided and to designate, in the will, those, whether Bahá'í or non-Bahá'í, who should inherit (Q and A 69). In this connection, a letter written on behalf of Shoghi Effendi explains that: 

...even though a Bahá'í is permitted in his will to dispose of his wealth in the way he wishes, yet he is morally and conscientiously bound to always bear in mind, while writing his will, the necessity of his upholding the principle of Bahá'u'lláh regarding the social function of wealth, and the consequent necessity of avoiding its over-accumulation and concentration in a few individuals or groups of individuals. 

This verse of the Aqdas introduces a lengthy passage in which Bahá'u'lláh elaborates the Bahá'í law of inheritance.  In reading this passage one should bear in mind that the law is formulated with the presumption that the deceased is a man; its provisions apply, mutatis mutandis, when the deceased is a woman. 

The system of inheritance which provides for distribution of the deceased's estate among seven categories of heirs (children, spouse, father, mother, brothers, sisters, and teachers) is based on the provisions set out by the Báb in the Bayan. The major features of the Bahá'í laws of inheritance in the case of intestacy are: 

1. If the deceased is a father and his estate includes a personal residence, such residence passes to the eldest son (Q and A 34). 

2. If the deceased has no male descendants, two thirds of the residence pass to his female descendants and the remaining third passes to the House of Justice (Q and A 41, 72). See note 42 concerning the levels of the institution of the House of Justice to which this law applies. (See also note 44.) 

3. The remainder of the estate is divided among the seven categories of heirs. For details of the number of shares to be received by each group, see Questions and Answers, number 5, and Synopsis and Codification, section IV.C.3.a. 

4. In case there is more than one heir in any category the share allotted to that class should be divided between them equally, be they male or female. 

5. In cases where there is no issue, the share of the children reverts to the House of Justice (Q and A 7, 41). 

6. Should one leave offspring, but either part or all of the other categories of heirs be non-existent, two thirds of their shares revert to the offspring and one third to the House of Justice (Q and A 7).

7. Should none of the specified categories exist, two thirds of the estate revert to the nephews and nieces of the deceased. If these do not exist, the same shares revert to the aunts and uncles; lacking these, to their sons and daughters. In any case the remaining third reverts to the House of Justice. 

8. Should one leave none of the aforementioned heirs, the entire estate reverts to the House of Justice. 

9. Bahá'u'lláh states that non-Bahá'ís have no right to inherit from their Bahá'í parents or relatives (Q and A 34). Shoghi Effendi in a letter written on his behalf indicates that this restriction applies "only to such cases when a Bahá'í dies without leaving a will and when, therefore, his property will have to be divided in accordance with the rules set forth in the Aqdas. Otherwise, a Bahá'í is free to bequeath his property to any person, irrespective of religion, provided however he leaves a will, specifying his wishes." It is always possible, therefore, for a Bahá'í to provide for his or her non-Bahá'í partner, children or relatives by leaving a will. 

Additional details of the laws of inheritance are summarized in the Synopsis and Codification, section IV.C.3.a.-o.

39. to the brothers, five parts ... to the sisters, four parts # 20 

Questions and Answers amplifies the provisions of the law as it relates to the shares of the inheritance allocated to the brothers and sisters of the deceased. If the brother or sister is from the same father as the deceased, he or she will inherit his or her full allotted share. If, however, the brother or sister is from another father he or she will inherit only two thirds of the allotted share, the remaining one third reverting to the House of Justice (Q and A 6). Further, in the case where the deceased has full brothers or full sisters among his heirs, half-brothers and half-sisters from the mother's side do not inherit (Q and A 53). The half-brothers and half-sisters will, of course, be due to receive inheritance from their own father's estate. 

40. the teachers # 20 

In a Tablet, 'Abdu'l-Bahá compares teachers who are involved with the spiritual education of the child to the "spiritual father" who "endoweth his child with everlasting life". He explains that this is the reason that "teachers are listed among the heirs" in the "Law of God". Bahá'u'lláh specifies the conditions under which the teacher inherits and the share he or she receives (Q and A 33). 

41. When We heard the clamour of the children as yet unborn, We doubled their share and decreased those of the rest. # 20 

In the Báb's laws of inheritance the children of the deceased were allotted nine parts consisting of 540 shares. This allocation constituted less than a quarter of the whole estate. Bahá'u'lláh doubled their portion to 1,080 shares and reduced those allotted to the other six categories of heirs. He also outlines the precise intention of this verse and its implications for the distribution of the inheritance (Q and A 5). 

42. the House of Justice # 21 

In referring to the House of Justice in the Kitáb-i-Aqdas, Bahá'u'lláh does not always explicitly distinguish between the Universal House of Justice and the Local House of Justice, both of which institutions are ordained in that Book. He usually refers simply to "the House of Justice", leaving open for later clarification the level or levels of the whole institution to which each law would apply. In a Tablet enumerating the revenues of the local treasury, 'Abdu'l-Bahá includes those inheritances for which there are no heirs, thus indicating that the House of Justice referred to in these passages of the Aqdas relating to inheritance is the local one. 

43. Should the deceased leave offspring, but none of the other categories of heirs # 22 

Bahá'u'lláh clarifies that "This ruling hath both general and specific application, which is to say that whenever any category of this latter class of heirs is absent, two thirds of their inheritance pass to the offspring and the remaining third to the House of Justice" (Q and A 7). 

44. We have assigned the residence and personal clothing of the deceased to the male, not female, offspring, nor to the other heirs. # 25 

In a Tablet, 'Abdu'l-Bahá indicates that the residence and personal clothing of a deceased man remain in the male line. They pass to the eldest son and in the absence of the eldest son, they pass to the second-eldest son, and so on. He explains that this provision is an expression of the law of primogeniture, which has invariably been upheld by the Law of God. In a Tablet to a follower of the Faith in Persia He wrote: "In all the Divine Dispensations the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright." With the distinctions given to the eldest son, however, go concomitant duties. For example, he has the moral responsibility, for the sake of God, to care for his mother and also to consider the needs of the other heirs.

Bahá'u'lláh clarifies various aspects of this part of the law of inheritance. He specifies that if there be more than one residence, the principal and most important one passes to the male offspring. The remaining residences will, together with the other possessions of the deceased, have to be divided among the heirs (Q and A 34), and He indicates that in the absence of male offspring, two thirds of the  principal residence and the personal clothing of the deceased father will revert to the female issue and one third to the House of Justice (Q and A 72). Further, when the deceased is a woman, Bahá'u'lláh states that all her used clothing is to be equally divided amongst her daughters. Her unworn clothing, jewels and property must be divided among her heirs, as well as her used clothing if she leaves no daughter (Q and A 37). 

45. Should the son of the deceased have passed away in the days of his father and have left children, they will inherit their father's share # 26 

This aspect of the law applies only in the case of the son who predeceases his father or mother. If the daughter of the deceased be dead and leave issue, her share will have to be divided according to the seven categories specified in the Most Holy Book (Q and A 54). 

46. If the deceased should leave children who are under age, their share of the inheritance must be entrusted to a reliable individual # 27 

The word "amin", translated in this paragraph as "reliable individual" and "trustee", conveys in Arabic a wide range of meanings connected principally with the idea of trustworthiness, but signifying also such qualities as reliability, loyalty, faithfulness, uprightness, honesty, and so forth. Used in legal parlance "amin" denotes, among other things, a trustee, guarantor, custodian, guardian, and keeper. 

47. Division of the estate should take place only after the Huququ'lláh hath been paid, any debts have been settled, the expenses of the funeral and burial defrayed # 28 

Bahá'u'lláh specifies that the order of precedence for payment of these expenses is first the funeral and burial expenses, then the debts of the deceased, then the Huququ'lláh (see note 125) (Q and A 9). He also specifies that when applying the estate to these, payment must first be made out of the residue of the estate and then, if this is insufficient, out of the residence and personal clothing of the deceased (Q and A 80). 

48. This is that hidden knowledge which shall never change, since its beginning is with nine # 29 

In the Arabic Bayan the Báb described His inheritance law as being "in accordance with a hidden knowledge in the Book of God -- a knowledge that shall never change or be replaced". He also stated that the numbers by which the division of the inheritance was expressed had been invested with a significance intended to aid in the recognition of Him Whom God will make manifest.

The "nine" mentioned here is represented in the Arabic text by the letter "Ta", which is its equivalent in the abjad notation (see Glossary). It is the first element of the Báb's division of inheritance, where He designates "nine parts" as the share of the children. The significance of nine lies in its being the numerical equivalent of the Greatest Name "Baha", alluded to in the next part of this verse as "the concealed and manifest, the inviolable and unapproachably exalted Name". (See also note 33.) 

49. The Lord hath ordained that in every city a House of Justice be established # 30 

The institution of the House of Justice consists of elected councils which operate at the local, national and international levels of society. Bahá'u'lláh ordains both the Universal House of Justice and the Local Houses of Justice in the Kitáb-i-Aqdas. 'Abdu'l-Bahá, in His Will and Testament, provides for the Secondary (National or Regional) Houses of Justice and outlines the method to be pursued for the election of the Universal House of Justice. In the verse cited above, the reference is to the Local House of Justice, an institution which is to be elected in a locality whenever there are nine or more resident adult Bahá'ís. For this purpose, the definition of adult was temporarily fixed at the age of 21 years by the Guardian, who indicated it was open to change by the Universal House of Justice in the future.

Local and Secondary Houses of Justice are, for the present, known as Local Spiritual Assemblies and National Spiritual Assemblies. Shoghi Effendi has indicated that this is a "temporary appellation" which, 

...as the position and aims of the Bahá'í Faith are better understood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice. Not only will the present-day Spiritual Assemblies be styled differently in future, but they will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Bahá'u'lláh, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. 

50. the number of Baha # 30 

The abjad numerical equivalent of "Baha" is nine. The Universal House of Justice and the National and Local Spiritual Assemblies currently have nine members each, the minimum number prescribed by Bahá'u'lláh.

51. It behoveth them to be the trusted ones of the Merciful among men # 30 

The general powers and duties of the Universal House of Justice, the National Spiritual Assemblies and the Local Spiritual Assemblies and the qualifications for membership are set forth in the Writings of Bahá'u'lláh and 'Abdu'l-Bahá, in the letters of Shoghi Effendi, and in the elucidations of the Universal House of Justice. The major functions of these institutions are outlined in the Constitution of the Universal House of Justice, and in those of the National and Local Spiritual Assemblies. 

52. take counsel together # 30 

Bahá'u'lláh has established consultation as one of the fundamental principles of His Faith and has exhorted the believers to "take counsel together in all matters". He describes consultation as "the lamp of guidance which leadeth the way" and as "the bestower of understanding". Shoghi Effendi states that the "principle of consultation ... constitutes one of the basic laws" of the Bahá'í Administrative Order. In Questions and Answers, number 99, Bahá'u'lláh outlines an approach to consultation and stresses the importance of achieving unanimity in decision-making, failing which the majority decision must prevail. The Universal House of Justice has clarified that this guidance concerning consultation was revealed before Spiritual Assemblies had been established and was in answer to a question about the Bahá'í teachings on consultation. The House of Justice affirms that the emergence of Spiritual Assemblies, to which the friends may always turn for assistance, in no way prohibits them from following the procedure outlined in Questions and Answers. This approach may be used by the friends, should they wish, when they desire to consult on their personal problems. 

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-Adhkar (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-Adhkar 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. 

54. The Lord hath ordained that those of you who are able shall make pilgrimage to the sacred House # 32 

Two sacred Houses are covered by this ordinance, the House of the Báb in Shiraz and the House of Bahá'u'lláh in Baghdad. Bahá'u'lláh has specified that pilgrimage to either of these two Houses fulfils the requirement of this passage (Q and A 25, 29). In two separate Tablets, known as Suriy-i-Hajj (Q and A 10), Bahá'u'lláh has prescribed specific rites for each of these pilgrimages. In this sense, the performance of a pilgrimage is more than simply visiting these two Houses. After the passing of Bahá'u'lláh, 'Abdu'l-Bahá designated the Shrine of Bahá'u'lláh at Bahji as a place of pilgrimage. In a Tablet, He indicates that the "Most Holy Shrine, the Blessed House in Baghdad and the venerated House of the Báb in Shiraz" are "consecrated to pilgrimage", and that it is "obligatory" to visit these places "if one can afford it and is able to do so, and if no obstacle stands in one's way". No rites have been prescribed for pilgrimage to the Most Holy Shrine. 

55. and from this He hath exempted women as a mercy on His part # 32 

In the Bayan, the Báb enjoined the ordinance of pilgrimage once in a lifetime upon those of His followers who were financially able to undertake the journey. He stated that the obligation was not binding on women in order to spare them the rigours of travel.

Bahá'u'lláh likewise exempts women from His pilgrimage requirements. The Universal House of Justice has clarified that this exemption is not a prohibition, and that women are free to perform the pilgrimage. 

56. to engage in some occupation # 33 

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".