The Kitáb-i-Aqdas (, ) is the central religious text of the Baháʼí Faith, written by Baháʼu'lláh, the founder of the religion, in 1873. Though it is the main source of Baháʼí laws and practices, much of the content deals with other matters, like foundational principles of the religion, the establishment of Baháʼí institutions, mysticism, ethics, social principles, and prophecies. In Baháʼí literature it is described as "the Mother-Book" of the Baháʼí teachings, and the "Charter of the Future World Civilization".

Baháʼu'lláh had manuscript copies sent to Baháʼís in Iran some years after its writing in 1873, and in 1890–91 (1308 AH, 47 BE) he arranged for its first publication in Bombay, India. Parts of the text were translated into English by Shoghi Effendi, which, along with a Synopsis and Codification, were published in 1973 by the Universal House of Justice on the centennial anniversary of its writing. The full authoritative English translation, along with clarifying texts from Baháʼu'lláh and detailed explanatory notes from the Universal House of Justice, was first published in 1992.

Etymology

The work was written in Arabic under the Arabic title ' (), but in English it is commonly known by its Persian pronunciation Kitáb-i-Aqdas (), and is subtitled with the translation of "the Most Holy Book". The word Aqdas is a superlative form derived from the triconsonantal root Q-D-Š, denoting holiness or sanctity in Semitic languages. It is sometimes called "The Aqdas" for short.

History

The Kitáb-i-Aqdas was written by Bahá’u’lláh in Acre at about the midpoint of his ministry around 1873. Bahá'ís regard it as divinely revealed, and it forms a central part of the scriptures of the Baha'i Faith. It was written as a response to inquiries from the believers about the laws of God for the new religion and guidance on how to arrange their affairs. Bahá’u’lláh later wrote that after the initial composition in the House of ‘Abbúd, he waited for some time before sending it to the believers in Iran.

The Questions and Answers portion, which is included in most publications of the Kitáb-i-Aqdas is a compilation of answers written by Bahá’u’lláh to questions put to him by various believers. It was organized by Zaynu’l-Muqarrabín, a respected transcriber of Bahá’u’lláh’s writings and one of the nineteen Apostles of Bahá’u’lláh.

At the instruction of Bahá’u’lláh, the Kitáb-i-Aqdas was first published in Bombay in 1891.

Overview

Rather than a narrative, the book is written as a series of short teachings or principles. A summary lends itself to a bullet-point list of the various ideas shared throughout the text. Main themes cover the appointment of Baháʼu'lláh's successor, who remains unnamed in the text; the layout of the future Baháʼí administration, including the mention of the Universal House of Justice and allusions to what would later be known as the Guardian; certain laws, particularly around prayer, fasting, marriage, divorce, and inheritance; admonitions toward certain individuals; and a variety of specific laws, ordinances, and prohibitions, ranging from tithes, to the Baháʼí calendar, to prohibitions on opium, slave trading, and gossip.

Besides the main themes above, the Synopsis and Codification lists the last of six themes as "Miscellaneous Subjects" and lists 33 topics:

  1. The transcendent character of the Bahá'í Revelation
  2. The exalted station of the Author of the Faith
  3. The supreme importance of the Kitáb-i-Aqdas, "The Most Holy Book"
  4. The doctrine of the "Most Great Infallibility"
  5. The twin duties of recognition of the Manifestation and observance of His Laws, and their inseparability
  6. The end of all learning is the recognition of Him Who is the Object of all knowledge
  7. The blessedness of those who have recognized the fundamental verity "He shall not be asked of His doings"
  8. The revolutionizing effect of the "Most Great Order"
  9. The selection of a single language and the adoption of a common script for all on earth to use: one of two signs of the maturity of the human race
  10. Prophecies of the Báb regarding "He Whom God will make manifest"
  11. Prediction relating to opposition to the Faith
  12. Eulogy of the king who will profess the Faith and arise to serve it
  13. The instability of human affairs
  14. The meaning of true liberty
  15. The merit of all deeds is dependent upon God's acceptance
  16. The importance of love for God as the motive of obedience to His Laws
  17. The importance of utilizing material means
  18. Eulogy of the learned among the people of Bahá
  19. Assurance of forgiveness to Mírzá Yahyá should he repent
  20. Apostrophe addressed to Tihrán
  21. Apostrophe addressed to Constantinople and its people
  22. Apostrophe addressed to the "banks of the Rhine"
  23. Condemnation of those who lay false claim to esoteric knowledge
  24. Condemnation of those who allow pride in their learning to debar them from God
  25. Prophecies relating to Khurásán
  26. Prophecies relating to Kirmán
  27. Allusion to Shaykh Ahmad-i-Ahsá'í
  28. Allusion to the Sifter of Wheat
  29. Condemnation of Hájí Muhammad-Karím Khán
  30. Condemnation of Shaykh Muhammad-Hasan
  31. Allusion to Napoleon III
  32. Allusion to Siyyid Muhammad-i-Isfahání
  33. Assurance of aid to all those who arise to serve the Faith

Laws

While it is the core text on laws of the religion, it is not the exclusive source.

Baháʼu'lláh stated that the observance of the laws that he prescribed should be subject to "tact and wisdom", and that they do not cause "disturbance and dissension." He left for the progressive application of the laws to be decided by the Universal House of Justice; for example certain Baháʼí laws are currently only applicable to Iranian Baháʼís such as the limit to the period of engagement, while any Baháʼí may practice the laws if they so decide. He also stated that if the laws were in conflict with the civil law of the country where a Baháʼí lives the laws could not be practiced.

Form and style

The text of the Kitáb-i-Aqdas consists of several hundred verses, which have been grouped in 190 numbered paragraphs in the English translation most of which are just a few sentences. The style combines elements of both poetry (shi'r) and rhymed prose (saj) and the text contains instances of literary devices like alliteration, assonance, repetition, onomatopoeia, juxtaposition and antithesis, metaphors, alternation of person and personification.

It is written to the individual reader, as there are no clergy in the religion. The text also moves between statements said to be plain and statements suggesting the key to understanding the book is to look at the text for clues to itself. A Russian translation was undertaken by Alexander Tumansky in 1899 and was his most important contribution to Baháʼí studies. Around 1900 an informal English translation was made by Baháʼí Anton Haddad, which circulated among the early American Baháʼí community in a typewritten form. In 1961, an English scholar of Arabic, Dr. Earl E. Elder, and William McElwee Miller, published an English translation, "Al-Kitab Al-Aqdas", through the Royal Asiatic Society, however its translation of the notes section was problematic and overall lacked "poetic sensibility, and skill in Arabic translation". Miller only ever used it to further his polemical agenda. In 1973 a "Synopsis and Codification" of the book was published in English by the Universal House of Justice, with 21 passages of the Aqdas that had already been translated into English by Shoghi Effendi with additional terse lists of laws and ordinances contained in the book outside of any contextual prose. Finally, in 1992, a full and authorized Baháʼí translation in English was published. This version is used as the basis of translation into many other languages highlighting the practice of an indirect translation and how the purpose of the translation affects the act of translation. The Baháʼí Library Online provides a side-by-side comparison of the authorized translation with earlier translations by Anton Haddad and Earl Elder.

Content

The Kitáb-i-Aqdas is supplemented by the

  • "Questions and Answers"', which consists of 107 questions submitted to Baháʼu'lláh by Zaynu'l-Muqarrabin concerning the application of the laws and Baháʼu'lláh's replies to those questions
  • "Some Texts Revealed by Baháʼu'lláh"
  • Synopsis and Codification of the Laws and Ordinances, prepared by Shoghi Effendi
  • explanatory notes prepared by the Universal House of Justice

The book was divided into six main themes in the Synopsis and Codification by Shoghi Effendi:

  1. The appointment of ʻAbdu'l-Bahá as the successor of Baháʼu'lláh
  2. Anticipation of the Institution of the Guardianship
  3. The Institution of the Universal House of Justice
  4. Laws, Ordinances and exhortations
  5. Specific admonitions, reproofs and warnings
  6. Miscellaneous subjects

Further, the laws were divided into four categories:

:A. Prayer

:B. Fasting

:C. Laws of personal status

:D. Miscellaneous laws, ordinances and exhortations

Themes

A scholarly review finds the Aqdas has themes of laws of worship, societal relations and administrative organization, or governance, of the religion. Baháʼu'lláh states that the maximum number of wives is two, but also states that having only one wife would add more tranquility to both partners. These statements were later interpreted by ʻAbdu'l-Bahá that having a second wife is conditional upon treating both wives with justice and equality and was not possible in practice, thus establishing monogamy.

That Baháʼu'lláh had three wives, while his religion teaches monogamy, has been the subject of criticism. The writing of the Kitáb-i-Aqdas and Baháʼí teachings on gender equality and monogamy post-date Baháʼu'lláh's marriages and are understood to be evolutionary in nature, slowly leading Baháʼís away from what had been a deeply rooted cultural practice.