57. The kissing of hands hath been forbidden in the Book. # 34 

In a number of earlier religious Dispensations and in certain cultures the kissing of the hand of a religious figure or of a prominent person was expected as a mark of reverence and deference to such persons and as a token of submission to their authority. Bahá'u'lláh prohibits the kissing of hands and, in His Tablets, He also condemns such practices as prostrating oneself before another person and other forms of behaviour that abase one individual in relation to another. (See note 58.) 

58. To none is it permitted to seek absolution from another soul # 34 

Bahá'u'lláh prohibits confession to, and seeking absolution of one's sins from, a human being. Instead one should beg forgiveness from God. In the Tablet of Bisharat, He states that "such confession before people results in one's humiliation and abasement", and He affirms that God "wisheth not the humiliation of His servants". 

Shoghi Effendi sets the prohibition into context. His secretary has written on his behalf that we 

...are forbidden to confess to any person, as do the Catholics to their priests, our sins and shortcomings, or to do so in public, as some religious sects do. However, if we spontaneously desire to acknowledge we have been wrong in something, or that we have some fault of character, and ask another person's forgiveness or pardon, we are quite free to do so. 

The Universal House of Justice has also clarified that Bahá'u'lláh's prohibition concerning the confession of sins does not prevent an individual from admitting transgressions in the course of consultations held under the aegis of Bahá'í institutions. Likewise, it does not preclude the possibility of seeking advice from a close friend or of a professional counsellor regarding such matters. 

59. Amongst the people is he who seateth himself amid the sandals by the door whilst coveting in his heart the seat of honour. # 36 

Traditionally in the East it has been the practice to remove sandals and shoes before entering a gathering. The part of a room farthest from the entrance is regarded as the head of the room and a place of honour where the most prominent among those present are seated. Others sit in descending order towards the door, by which the shoes and sandals have been left and where the most lowly would sit. 

60. And among the people is he who layeth claim to inner knowledge # 36 

This is a reference to people who claim access to esoteric knowledge and whose attachment to such knowledge veils them from the Revelation of the Manifestation of God. Elsewhere Bahá'u'lláh affirms: "They that are the worshippers of the idol which their imaginations have carved, and who call it Inner Reality, such men are in truth accounted among the heathen." 

61. How many a man hath secluded himself in the climes of India, denied himself the things that God hath decreed as lawful, imposed upon himself austerities and mortifications # 36 

These verses constitute the prohibition of monasticism and asceticism. See the Synopsis and Codification, section IV.D. 1.y.iii.-iv. In the Words of Paradise Bahá'u'lláh amplifies these provisions. He states: "Living in seclusion or practising asceticism is not acceptable in the presence of God," and He calls upon those involved to "observe that which will cause joy and radiance". He instructs those who have taken up "their abodes in the caves of the mountains" or who have "repaired to graveyards at night" to abandon these practices, and He enjoins them not to deprive themselves of the "bounties" of this world which have been created by God for humankind. And in the Tablet of Bisharat, while acknowledging the "pious deeds" of monks and priests, Bahá'u'lláh calls upon them to "give up the life of seclusion and direct their steps towards the open world and busy themselves with that which will profit themselves and others". He also grants them leave "to enter into wedlock that they may bring forth one who will make mention of God". 

62. Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years # 37 

The Dispensation of Bahá'u'lláh will last until the coming of the next Manifestation of God, Whose advent will not take place before at least "a full thousand years" will have elapsed. Bahá'u'lláh cautions against ascribing to "this verse" anything other than its "obvious meaning", and in one of His Tablets, He specifies that "each year" of this thousand year period consists of "twelve months according to the Qur'án, and of nineteen months of nineteen days each, according to the Bayan". The intimation of His Revelation to Bahá'u'lláh in the Siyah-Chal of Tihran, in October 1852, marks the birth of His Prophetic Mission and hence the commencement of the one thousand years or more that must elapse before the appearance of the next Manifestation of God. 

63. This is that of which We gave you forewarning when We were dwelling in Iraq, then later while in the Land of Mystery, and now from this Resplendent Spot. # 37 

The "Land of Mystery" refers to Adrianople, and "this Resplendent Spot" is a reference to 'Akká. 

64. Amongst the people is he whose learning hath made him proud ... who, when he heareth the tread of sandals following behind him, waxeth greater in his own esteem # 41 

In the East, the practice has been for followers of a religious leader, out of deference, to walk a pace or two behind him. 

65. Nimrod # 41 

The Nimrod referred to in this verse is, in both Jewish and Islamic traditions, a King who persecuted Abraham and whose name became symbolic of great pride. 

66. Aghsan # 42 

"Aghsan" (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 Aghsan 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 Aghsan ended before the Universal House of Justice had been established (see note 67). 

67. revert to the people of Baha # 42 

Bahá'u'lláh provides for the possibility that the line of Aghsan would terminate prior to the establishment of the Universal House of Justice. He designated that in such a situation "endowments shall revert to the people of Baha". The term "people of Baha" is used with a number of different meanings in the Bahá'í Writings. In this instance, they are described as those "who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet". Following the passing of Shoghi Effendi in 1957, the Hands of the Cause of God directed the affairs of the Cause until the election of the Universal House of Justice in 1963 (see note 183). 

68. Shave not your heads # 44 

In some religious traditions it is considered desirable to shave one's head. The shaving of the head is forbidden by Bahá'u'lláh, and He makes it clear that the provision contained in His Suriy-i-Hajj requiring pilgrims to the Holy House in Shiraz to shave their heads has been superseded through this verse of the Kitáb-i-Aqdas (Q and A 10). 

69. it is not seemly to let the hair pass beyond the limit of the ears # 44 

Shoghi Effendi has made clear that, unlike the prohibition on shaving the head, this law forbidding the growing of the hair beyond the lobe of the ear pertains only to men. The application of this law will require clarification by the Universal House of Justice. 

70. Exile and imprisonment are decreed for the thief # 45 

Bahá'u'lláh states that the determination of the degree of penalty, in accordance with the seriousness of the offence, rests with the House of Justice (Q and A 49). The punishments for theft are intended for a future condition of society, when they will be supplemented and applied by the Universal House of Justice. 

71. on the third offence, place ye a mark upon his brow so that, thus identified, he may not be accepted in the cities of God and His countries # 45 

The mark to be placed on the thief's forehead serves the purpose of warning people of his proclivities. All details concerning the nature of the mark, how the mark is to be applied, how long it must be worn, on what conditions it may be removed, as well as the seriousness of various degrees of theft have been left by Bahá'u'lláh for the Universal House of Justice to determine when the law is applied. 

72. Whoso wisheth to make use of vessels of silver and gold is at liberty to do so. # 46 

In the Bayan the Báb allowed the use of gold and silver utensils, thus abrogating the Islamic condemnation of their use which stems not from an explicit injunction of the Qur'án but from Muslim traditions. Bahá'u'lláh here confirms the Báb's ruling. 

73. Take heed lest, when partaking of food, ye plunge your hands into the contents of bowls and platters. # 46 

This prohibition was defined by Shoghi Effendi as "plunging one's hand in food". In many parts of the world it has been customary to eat with the hands from a communal bowl. 

74. Adopt ye such usages as are most in keeping with refinement. # 46 

This is the first of several passages referring to the importance of refinement and cleanliness. The original Arabic word "latafah", rendered here as "refinement", has a wide range of meanings with both spiritual and physical implications, such as elegance, gracefulness, cleanliness, civility, politeness, gentleness, delicacy and graciousness, as well as being subtle, refined, sanctified and pure. In accordance with the context of the various passages where it occurs in the Kitáb-i-Aqdas, it has been translated either as "refinement" or "cleanliness". 

75. He Who is the Dawning-place of God's Cause hath no partner in the Most Great Infallibility. # 47 

In the Tablet of Ishraqat, Bahá'u'lláh affirms that the Most Great Infallibility is confined to the Manifestations of God. Chapter 45 in Some Answered Questions is devoted to an explanation by 'Abdu'l-Bahá of this verse of the Aqdas. In this chapter He stresses, among other things, the inseparability of essential "infallibility" from the Manifestations of God, and asserts that "whatever emanates from Them is identical with the truth, and conformable to reality", that "They are not under the shadow of the former laws", and "Whatever They say is the word of God, and whatever They perform is an upright action". 

76. Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing # 48 

'Abdu'l-Bahá, in His Tablets, not only calls attention to the responsibility of parents to educate all their children, but He also clearly specifies that the "training and culture of daughters is more necessary than that of sons", for girls will one day be mothers, and mothers are the first educators of the new generation. If it is not possible, therefore, for a family to educate all the children, preference is to be accorded to daughters since, through educated mothers, the benefits of knowledge can be most effectively and rapidly diffused throughout society. 

77. God hath imposed a fine on every adulterer and adulteress, to be paid to the House of Justice # 49 

Although the term translated here as adultery refers, in its broadest sense, to unlawful sexual intercourse between either married or unmarried individuals (see note 36 for a definition of the term), 'Abdu'l-Bahá has specified that the punishment here prescribed is for sexual intercourse between persons who are unmarried. He indicates that it remains for the Universal House of Justice to determine the penalty for adultery committed by a married individual. (See also Q and A 49.)

In one of His Tablets, 'Abdu'l-Bahá refers to some of the spiritual and social implications of the violation of the laws of morality and, concerning the penalty here described, He indicates that the aim of this law is to make clear to all that such an action is shameful in the eyes of God and that, in the event that the offence can be established and the fine imposed, the principal purpose is the exposure of the offenders -- that they are shamed and disgraced in the eyes of society. He affirms that such exposure is in itself the greatest punishment. 

The House of Justice referred to in this verse is presumably the Local House of Justice, currently known as the Local Spiritual Assembly. 

78. nine mithqals of gold, to be doubled if they should repeat the offence # 49 

A mithqal is a unit of weight. The weight of the traditional mithqal used in the Middle East is equivalent to 24 nakhuds. However, the mithqal used by the Bahá'ís consists of 19 nakhuds, "in accordance with the specification of the Bayan" (Q and A 23). The weight of nine of these mithqals equals 32.775 grammes or 1.05374 troy ounces. In relation to the application of the fine, Bahá'u'lláh clearly specifies that each succeeding fine is double the preceding one (Q and A 23); thus the fine imposed increases in geometrical progression. The imposition of this fine is intended for a future condition of society, at which time the law will be supplemented and applied by the Universal House of Justice. 

79. We have made it lawful for you to listen to music and singing. # 51 

'Abdu'l-Bahá has written that "Among certain nations of the East, music was considered reprehensible". Though the Qur'án contains no specific guidance on the subject, some Muslims consider listening to music as unlawful, while others tolerate music within certain bounds and subject to particular conditions. 

There are a number of passages in the Bahá'í Writings in praise of music. 'Abdu'l-Bahá, for example, asserts that "music, sung or played, is spiritual food for soul and heart". 

80. O ye Men of Justice! # 52 

It has been elucidated in the writings of 'Abdu'l-Bahá and Shoghi Effendi that, while the membership of the Universal House of Justice is confined to men, both women and men are eligible for election to Secondary and Local Houses of Justice (currently designated as National and Local Spiritual Assemblies). 

81. The penalties for wounding or striking a person depend upon the severity of the injury; for each degree the Lord of Judgement hath prescribed a certain indemnity. # 56 

While Bahá'u'lláh specified that the extent of the penalty depends upon "the severity of the injury", there is no record of His having set out the details of the size of the indemnity with regard to each degree of offence. The responsibility to determine these devolves upon the Universal House of Justice. 

82. Verily, it is enjoined upon you to offer a feast, once in every month # 57 

This injunction has become the basis for the holding of monthly Bahá'í festivities and as such constitutes the ordination of the Nineteen Day Feast. In the Arabic Bayan the Báb called upon His followers to gather together once every nineteen days to show hospitality and fellowship. Bahá'u'lláh here confirms this and notes the unifying role of such occasions. 

'Abdu'l-Bahá and Shoghi Effendi after Him have gradually unfolded the institutional significance of this injunction. 'Abdu'l-Bahá emphasized the importance of the spiritual and devotional character of these gatherings. Shoghi Effendi, besides further elaborating the devotional and social aspects of the Feast, has developed the administrative element of such gatherings and, in systematically instituting the Feast, has provided for a period of consultation on the affairs of the Bahá'í community, including the sharing of news and messages. In answer to a question as to whether this injunction is obligatory, Bahá'u'lláh stated it was not (Q and A 48). Shoghi Effendi in a letter written on his behalf further comments: 

Attendance at Nineteen Day Feasts is not obligatory but very important, and every believer should consider it a duty and privilege to be present on such occasions. 

83. If ye should hunt with beasts or birds of prey, invoke ye the Name of God when ye send them to pursue their quarry; for then whatever they catch shall be lawful unto you, even should ye find it to have died. # 60  

By this law, Bahá'u'lláh greatly simplifies practices and religious regulations of the past relating to hunting. He has also stated that hunting with such weapons as bows and arrows, guns, and the like, is included in this ruling, but that the consumption of game if it is found dead in a trap or a net is prohibited (Q and A 24). 

84. hunt not to excess # 60 

While hunting is not forbidden by Bahá'u'lláh, He warns against excessive hunting. The Universal House of Justice will, in due course, have to consider what constitutes an excess in hunting. 

85. He hath granted them no right to the property of others. # 61 

The injunction to show kindness to Bahá'u'lláh's kindred does not give them a share in the property of others. This is in contrast to Shi'ih Muslim practice, in which lineal descendants of Muhammad are entitled to receive a share of a certain tax. 

86. Should anyone intentionally destroy a house by fire, him also shall ye burn; should anyone deliberately take another's life, him also shall ye put to death. # 62 

The law of Bahá'u'lláh prescribes the death penalty for murder and arson, with the alternative of life imprisonment (see note 87).

In His Tablets 'Abdu'l-Bahá explains the difference between revenge and punishment. He affirms that individuals do not have the right to take revenge, that revenge is despised in the eyes of God, and that the motive for punishment is not vengeance, but the imposition of a penalty for the committed offence. In Some Answered Questions, He confirms that it is the right of society to impose punishments on criminals for the purpose of protecting its members and defending its existence. 

With regard to this provision, Shoghi Effendi in a letter written on his behalf gives the following explanation: 

In the Aqdas Bahá'u'lláh has given death as the penalty for murder. However, He has permitted life imprisonment as an alternative. Both practices would be in accordance with His Laws. Some of us may not be able to grasp the wisdom of this when it disagrees with our own limited vision; but we must accept it, knowing His Wisdom, His Mercy and His Justice are perfect and for the salvation of the entire world. If a man were falsely condemned to die, can we not believe Almighty God would compensate him a thousandfold, in the next world, for this human injustice? You cannot give up a salutary law just because on rare occasions the innocent may be punished.

The details of the Bahá'í law of punishment for murder and arson, a law designed for a future state of society, were not specified by Bahá'u'lláh. The various details of the law, such as degrees of offence, whether extenuating circumstances are to be taken into account, and which of the two prescribed punishments is to be the norm are left to the Universal House of Justice to decide in light of prevailing conditions when the law is to be in operation. The manner in which the punishment is to be carried out is also left to the Universal House of Justice to decide. In relation to arson, this depends on what "house" is burned. There is obviously a tremendous difference in the degree of offence between the person who burns down an empty warehouse and one who sets fire to a school full of children. 

87. Should ye condemn the arsonist and the murderer to life imprisonment, it would be permissible according to the provisions of the Book. # 62 

Shoghi Effendi, in response to a question about this verse of the Aqdas, affirmed that while capital punishment is permitted, an alternative, "life imprisonment", has been provided "whereby the rigours of such a condemnation can be seriously mitigated". He states that "Bahá'u'lláh has given us a choice and has, therefore, left us free to use our own discretion within certain limitations imposed by His law". In the absence of specific guidance concerning the application of this aspect of Bahá'í law, it remains for the Universal House of Justice to legislate on the matter in the future. 

88. God hath prescribed matrimony unto you. # 63 

Bahá'u'lláh, in one of His Tablets, states that God, in establishing this law, has made marriage "a fortress for well-being and salvation".

The Synopsis and Codification, section IV.C.1.a.-o., summarizes and synthesizes the provisions in the Kitáb-i-Aqdas and Questions and Answers concerning marriage and the conditions under which it is permitted (Q and A 3, 13, 46, 50, 84, and 92), the law of betrothal (Q and A 43), the payment of the dowry (Q and A 12, 26, 39, 47, 87, and 88), the procedures to be adopted in the event of the prolonged absence of a spouse (Q and A 4 and 27), and sundry other circumstances (Q and A 12 and 47). (See also notes 89-99.) 

89. Beware that ye take not unto yourselves more wives than two. Whoso contenteth himself with a single partner from among the maidservants of God, both he and she shall live in tranquillity. # 63 

While the text of the Kitáb-i-Aqdas appears to permit bigamy, Bahá'u'lláh counsels that tranquillity and contentment derive from monogamy. In another Tablet, He underlines the importance of the individual's acting in such a way as to "bring comfort to himself and to his partner". Abdu'l-Bahá, the authorized Interpreter of the Bahá'í Writings, states that in the text of the Aqdas monogamy is in effect enjoined. He elaborates this theme in a number of Tablets, including the following: 

Know thou that polygamy is not permitted under the law of God, for contentment with one wife hath been clearly stipulated. Taking a second wife is made dependent upon equity and justice being upheld between the two wives, under all conditions. However, observance of justice and equity towards two wives is utterly impossible. The fact that bigamy has been made dependent upon an impossible condition is clear proof of its absolute prohibition. Therefore it is not permissible for a man to have more than one wife. 

Polygamy is a very ancient practice among the majority of humanity. The introduction of monogamy has been only gradually accomplished by the Manifestations of God. Jesus, for example, did not prohibit polygamy, but abolished divorce except in the case of fornication; Muhammad limited the number of wives to four, but making plurality of wives contingent on justice, and reintroducing permission for divorce; Bahá'u'lláh, Who was revealing His Teachings in the milieu of a Muslim society, introduced the question of monogamy gradually in accordance with the principles of wisdom and the progressive unfoldment of His purpose. The fact that He left His followers with an infallible Interpreter of His Writings enabled Him to outwardly permit two wives in the Kitáb-i-Aqdas but uphold a condition that enabled 'Abdu'l-Bahá to elucidate later that the intention of the law was to enforce monogamy. 

90. he who would take into his service a maid may do so with propriety # 63 

Bahá'u'lláh states that a man may employ a maiden for domestic service. This was not permissible under Shi'ih Muslim practice unless the employer entered into a marriage contract with her. Bahá'u'lláh emphasizes that the "service" referred to in this verse is solely "such as is performed by any other class of servants, be they young or old, in exchange for wages" (Q and A 30). An employer has no sexual rights over his maid. She is "free to choose a husband at whatever time she pleaseth", for the purchase of women is forbidden (Q and A 30). 

91. This is My bidding unto you; hold fast to it as an assistance to yourselves. # 63 

While marriage is enjoined in the Kitáb-i-Aqdas, Bahá'u'lláh clarifies that it is not obligatory (Q and A 46). Shoghi Effendi, in a letter written on his behalf, also declared that "marriage is by no means an obligation", and he affirmed that "in the last resort, it is for the individual to decide whether he wishes to lead a family life or live in a state of celibacy". If a person has to wait a considerable period of time before finding a spouse, or ultimately must remain single, it does not mean that the individual is thereby unable to fulfil his or her life's purpose, which is fundamentally spiritual. 

92. We have conditioned it ... upon the permission of their parents # 65 

In a letter written on his behalf, Shoghi Effendi has commented on this provision of the law:

Bahá'u'lláh has clearly stated the consent of all living parents is required for a Bahá'í marriage. This applies whether the parents are Bahá'ís or non-Bahá'ís, divorced for years or not. This great law He has laid down to strengthen the social fabric, to knit closer the ties of the home, to place a certain gratitude and respect in the hearts of the children for those who have given them life and sent their souls out on the eternal journey towards their Creator.