|
The Kitab-i-Aqdas: The Charter Of Future World Civilisation |
|
Premises for discussion: 1. Divine Revelation is the motive power of civilisation. The universal and specific effects of Divine Revelation. Examples from history. The statements of Jesus Christ and the testimony of Bahá’u’lláh (Gleanings XXXVI). “A new life is, in this age, stirring within all the peoples of the earth, yet none hath discovered its cause or perceived its motive.” (Bahá’u’lláh, Gleanings XCVI) Examples of the all-pervasive influence of the Word of God already apparent in this world: abolition of slavery, social security, deodorants, hair style, showers, employment of maidens, female education, toilets and sewage systems, etc, etc. “Verily, We behold all created things moved to bear witness unto Us. Some know Us and bear witness, while the majority bear witness, yet know Us not.” (Lawh-i-Aqdas, Tablet to the Christians, Tablets of Bahá’u’lláh, p15) Bahá’u’lláhs vision has prefigured historical events. “The humanitarian and spiritual principles enunciated decades ago in the darkest East by Bahá’u’lláh and moulded by Him into a coherent scheme are one after the other being taken by a world unconscious of their source as the marks of progressive civilisation. And the sense that mankind has broken with the past and that the old guidance will not carry it through the emergencies of the present has filled with uncertainty and dismay all thoughtful men save those who have learned to find in the story of Bahá’u’lláh the meaning of all the prodigies and portents of our time”. (Shoghi Effendi: Introduction to the Dawn Breakers) 2. The sufferings of Bahá’u’lláh are the source of justice and human rights in the world: “Because He bore injustice, justice hath appeared on earth, and because He accepted abasement, the majesty of God hath shone forth amidst mankind.” (Kitab-i-Aqdas) 3. Revelation of Bahá’u’lláh is destined to lead humanity to its collective coming-of-age (maturity). All the teachings of the Bahá’í Faith are to be viewed in the light of this core principle. “As regards your teaching work; the Guardian has already advised you to stress in your talks the idea of a world super-state, and the concept of the Oneness of Mankind underlying it. In addition, he wishes you also to emphasise the fact that humanity, taken as a whole, has entered the most critical and momentous stage of its evolution, the stage of maturity. This idea of the coming of age of mankind constitutes the central core of the Bahá’í Teachings, and is the most distinguishing feature of the Revelation of Bahá’u’lláh. A proper understanding of this concept gives the key to an adequate appreciation of the tremendous claim made by the Author of the Faith, both with regard to His own station, and to the incomparable greatness of His Dispensation.” (Shoghi Effendi, 12 October 1936, quoted in compilation entitled “Peace”) Characteristic of maturity is obedience and love as a result of conscious knowledge, rather than blind obedience for fear of punishment to come. “Observe My commandments for the love of My Beauty” (Kitab-i-Aqdas, parag.4) “Think not that We have revealed to you a mere code of laws. Nay, rather, We have unsealed the Choice Wine with the fingers of might and power” (Kitab-i-Aqdas, parag.5) 4. The ultimate purpose of the Revelation of Bahá’u’lláh is to create an organic unity between the inner and outer realities of life. All the Teachings are designed to create and maintain this unity. Definition of faith: “By faith is meant, first conscious knowledge (inner), and second, the practice of good deeds (outer)” (Abdu’l-Bahá) Examples:
“Is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestation would be apparent.” (Bahá’u’lláh: Kitab-i-Iqan) 5. Knowledge of the true nature of man, the purpose of physical reality, and destiny of the human soul. “Were man to appreciate the greatness of his station and the loftiness of his destiny, he would manifest naught save goodly character, pure deeds and a seemly and praiseworthy conduct.” (Bahá’u’lláh: Tablet of Maqsud) What is the station of man and his destiny? The reality of man - “Man is the supreme talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess”. (Bahá’u’lláh:Gleanings CXXII) Why is man “the supreme talisman”? The destiny of man - “The potentialities inherent in the station of man, the full measure of his destiny on earth, the innate excellence of his reality, must all be manifested in this promised Day of God.” (Bahá’u’lláh: Gleanings CLXII) The purpose of physical reality - “The world beyond is as different from this world as this world is different from that of the child whilst still in the womb of its mother.” (Bahá’u’lláh: Gleanings LXXXI) Parallels between this world and the next, including connection between this world and the next while still on this earth. 6. The Law of God for this Dispensation addresses the needs of the entire human family. Certain laws are directed primarily at specific sections of humanity and are only immediately understood by them. Examples: confession of sins, uncleanliness of objects and peoples, dowry. 7. Equality of men and women is a fundamental principle pervading all the laws. “Praised be God, the Pen of the Most High hath lifted distinctions from between His servants and handmaidens and, through His consummate favours and all-encompassing mercy, hath conferred upon all a station and rank on the same plane. He hath broken the back of vein imaginings with the sword of utterance and hath obliterated the perils of idle fancies through the pervasive power of His might.” (Bahá’u’lláh, Compilation on Women, p.1) “By My Life, the names of the handmaidens who are devoted to God are written and set down by the Pen of the Most High in the Crimson Book. They excel over men in the sight of God.” 8. The society for which certain of the laws of the Aqdas are designed will come only gradually into being, and Bahá’u’lláh has provided for the progressive application of Bahá’í law: “Indeed, the laws of God are like unto the ocean and the children of men as fish, did they but know it. However, in observing them one must exercise tact and wisdom... Since most people are feeble and far-removed from the purpose of God, therefore one must observe tact and prudence under all conditions, so that nothing might happen that could cause disturbance and dissension or raise clamour among the heedless. Verily, His bounty hath surpassed the whole universe and His bestowals encompassed all that dwell on earth. One must guide mankind to the ocean of true understanding in a spirit of love and tolerance. The Kitab-i-Aqdas itself beareth eloquent testimony to the loving providence of God.” (Bahá’u’lláh, Introduction to the Kitab-i-Aqdas, p.5) 7 stages of the evolution of Bahá’í society 9. The precondition for the acceptance of deeds is the attainment to the good-pleasure of God. “The very life of all deed is My good pleasure, and all things depend upon Mine acceptance.” (Kitab-i-Aqdas, parag.36) Stories of Sifter of Wheat, Oweis-i-Qarn, Ahmad, and the Parsi woman. 10. The Kitáb-i-Aqdas is the edict of true liberty. “Consider the pettiness of men’s minds. They ask for that which injureth them, and cast away the thing that profiteth them. They are, indeed, of those that are far astray. We find some men desiring liberty, and priding themselves therein. Such men are in the depths of ignorance. Liberty must, in the end, lead to sedition, whose flames none can quench. Thus warneth you He Who is the Reckoner, the All-Knowing. Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker. Liberty causeth man to overstep the bounds of propriety, and to infringe on the dignity of his station. It debaseth him to the level of extreme depravity and wickedness. Regard men as a flock of sheep that need a shepherd for their protection. This, verily, is the truth, the certain truth. We approve of liberty in certain circumstances, and refuse to sanction it in others. We, verily, are the All-Knowing. Say: True liberty consisteth in man’s submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven.” (Kitáb-i-Aqdas, parag.122-125) “Might it not be reasonably concluded, then, that “true liberty” is His gift of love to the human race? Consider what Bahá’u’lláh has done: He revealed laws and principles to guide the free, He established an Order to channel the actions of the free, He proclaimed a Covenant to guarantee the unity of the free. Thus, we hold to this ultimate perspective: Bahá’u’lláh came to set humanity free. His Revelation is, indeed, an invitation to freedom -- freedom from want, freedom from war, freedom to unite, freedom to progress, freedom in peace and joy.” (Universal House of Justice: Individual Rights and Freedoms in the World Order of Bahá’u’lláh) |
|
“The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother.”
|
|
“…The purpose underlying Their (Prophets’) revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High. The light which these souls radiate is responsible for the progress of the world and the advancement of its peoples. They are like unto leaven which leaveneth the world of being, and constitute the animating force through which the arts and wonders of the world are made manifest. Through them the clouds rain their bounty upon men and the earth bringeth forth its fruits. All things must needs have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being…” (Bahá’u’lláh, Gleanings LXXXI) “…The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him…” (Bahá’u’lláh, Gleanings LXXXII) |
 |
 |
|
|
|
|
|
|
 |
|
 |
|
 |
|
 |
|
