1  Belief in God

1.1 Chapter Introduction

The Kitáb-i-Aqdas never explicitly says you must believe in God, but the mention of God is everywhere within it. Belief in God is foundational to everything else in the Kitáb-i-Aqdas. The book is rarely considered a mystical treatise, nor is it often recommended as a text for learning how to grow your spirit. In reality, the Kitáb-i-Aqdas is written for the growth of the human spirit through a constant interweaving of mystical teaching, theology, and straightforward commands. One way Bahá’u’lláh enables this journey is by ensuring God is present in every single command and teaching. He does this by calling on God’s various names and attributes. I counted 110 different names used for God within the Kitáb-i-Aqdas. This is not every name of God, and of course names can exist within every language. Both the Báb and Bahá’u’lláh teach that God is inclusive of all names and is the source of all names. Rather than studying all 110 names one by one, the next section groups these names and attributes into 19 groups. I chose 19 due to the significance of the number in representing unity. These 19 groups begin with one concept and then progress to the next. Each group name also includes a number showing how often the names in that group appear in the Kitáb-i-Aqdas.

1.2 19 Groups of Names and Attributes

1.2.1 Subtlety (2)

Subtlety is the quality of being difficult to analyze or even detect. When combined with the name Inaccessible, we can start to imagine God’s mysterious and hidden nature. God may seem unable to be directly observed, or to some, lacking in direct evidence or proof. Yet these qualities are highly nuanced. Subtlety can be viewed as an interweaving of words, meanings, ideas, and feelings which language may not be able to fully convey, or whose conveyance can be completely relative to the contexts of time, space, and perspective. In one moment you may have an understanding, and in the next, you gain a different understanding.

There are hundreds of traditions which attempt to explain who God is through art, music, dance, and poetic stories. They are filled with metaphor, exaggerated expressions, and other methods in an attempt to express the mystery which is God. Each is an expression of the subtlety of God, which, taken together, are a divine tapestry whose threads are interwoven in truth and a shared experience along a spiritual journey. This also means there is more than one way to experience God. The Kitáb-i-Aqdas provides the framework to open up these experiences, to find the different pathways to explore the hidden nature of God. All one must do is seek, to be a seeker.

The next 18 groups include the quality of Subtlety.

1.2.2 Manifestation (2)

One way God assists the seeker is by manifesting signs that hint at His presence. The purpose is to make the inaccessible more accessible, even if it isn’t accessibility in God’s entirety. These signs might not be obvious like a stop sign, but could be more like being nearsighted as you approach a highway sign pointing to multiple paths. It may be something not immediately clear, or if you are looking in a different direction, the sign is something you may not observe. Signs are full of subtlety.

These signs could come from the natural world and the laws of creation in which we are a part of. They could come from others like ourselves through their actions, thoughts, and feelings. They could even come from our own imagination or subconscious, such as with a dream. A seeker may not observe every sign. When the seeker observes a sign, they may not understand the significance of the sign completely. A person who is not seeking may not even be aware there are signs. Yet, they are there for everyone with great consistency.

God can be made Manifest in different forms, including through humanity. A human Manifestation of God is a reflection and embodiment of God Himself. This subject will go into deeper detail regarding Manifestations of God in Chapter 6, “Belief in the Manifestation of God.”

The next 17 groups include the quality of Manifestation.

1.2.3 Knowledge (46)

The Kitáb-i-Aqdas uses the names such as All-Knowing, All-Informed, Wise, and the Knower of All Things frequently. These words convey God’s own infinite knowledge, a knowledge that, when manifested, is full of Subtlety. Sometimes the knowledge may seem inaccessible or difficult to understand. This is an acceptable perspective. Sometimes knowledge is entirely based on perspective, especially within space and time. What a person knows in one moment as true can change as facts change, conditions change, or new knowledge becomes known. What is true within the Kitáb-i-Aqdas is God possesses all knowledge.

Sometimes this knowledge is viewed as a knowledge of all facts. This could be knowledge of what is within our hearts. It could be knowledge of all possible outcomes. This could be a knowledge of all which has been manifested. This could be a knowledge of all which could be manifested. This knowledge is derived from the Manifestations of the Signs.

As names such as All-Knowing exist with Subtlety, these infinite modes of potential clarity and understanding are interwoven within each other, completely nuanced, and are all pathways to the name Manifest. This knowledge leads to God being the Wise, knowing how to apply knowledge in the best way possible.

The next 16 groups include the quality of Knowledge.

1.2.4 Creation (6)

God’s names include the Dawning Place of Signs and the Creator of the Earth and Heavens. Creation is manifested through God’s Knowledge. God’s role as Creator begins to become evident, showing how His knowledge shapes and sustains the universe. “Every beginning is from God and unto Him it returns. He is indeed the source of creation and the ultimate destination of all the worlds.”1

With God being the Creator, that also demonstrates God’s eternal preexistence. God is the Creator, not the created. God is the Cause and Creation is the Effect. Through Knowledge, God is able to express His purpose, and through Creation He is able to fulfill this purpose. As God is the Creator of the Earth and Heavens, He is the Creator of all we are able to observe and all which we are unable to observe. God is the Creator of the Seen and the Unseen. God is the creator of all we feel and experience. God is the creator of all purpose, of all action, of all energy, and of all matter. God is the creator of you and I, and all which we care about.

Creation demonstrates Subtlety in that even seemingly simple things, such as a human cell, are complex and quite mysterious. The How and the Why a cell originates and functions demonstrate the subtle craftsmanship of a Creator, whereupon so far the answers to why remain quite inaccessible. All of Creation maintains this Subtlety.

The next 15 groups include the quality of Creation.

1.2.5 Power (36)

The Power group includes the second most frequent of names in the Kitáb-i-Aqdas. These names include the Almighty, All-Powerful, All-Capable, All-Subduing, and All-Sufficient. Each of these names express a different mode or aspect of God as Power. With God being the Creator, an awareness of God’s Power and omnipotence follows.

Might can be synonymous with strength, especially with the traditional notions of being able to exert a great amount of force. Power can be viewed in how strength can be projected, or the ability to exert influence. Being capable is the ability to get things done, especially through skill. Subduing is being able to express one’s Will over another. Being All-Sufficient means being qualified and competent in using power to achieve the required goals and to fulfill purpose.

These names all demonstrate God’s ability to govern and sustain all which has been created. Notice how Power comes after other attributes such as being All-Knowing. Knowledge leads to Power. Power itself does not lead to being All-Knowing. This shows, in a way, how being Almighty or All-Subduing can be quite nuanced by Subtlety. Skill in using might and power involves knowing what tools to use, or exactly the right amount of energy to achieve the purpose within creation. The use of power might be a challenge to understand, as is understanding God’s Will, which is a Will that subdues all of creation. The Will of God could be quite difficult to comprehend or fathom, also being a part of the greater mystery of God.

There is hidden strength, such as how fine-tuned the laws of physics are or how life seemingly came from inert matter. Power does not need to be coercive but instead influential, such as in the role to guide hearts or establish those natural laws. The rotation of the planets or the growth of a seed show how God can invisibly utilize power. There does not need to be extravagant, one-time shows of might for power to be manifested. Because God manifests the Signs, power does not need to be a show of domination, but a gentle way to empower creation to flourish. Dramatic interventions are always possible with God if it serves a purpose, and whether they are dramatic or subtle, the power is always transformative. “He can seize the world with a single word of His presence.”2

The next 14 groups include the quality of Power.

1.2.6 Lordship (51)

The Kitáb-i-Aqdas includes many different ways in describing the various ways God is Lord. The title of Lord is used to describe concepts such as the Lord of Beauty, of all Religion, of Grandeur, of the Seen and Unseen. Lordship can be defined as God’s ultimate authority. This authority would be over all creation and is derived from God’s knowledge and power. Lordship can discuss authority and governance. This authority is absolute, encompassing everything which is seen and unseen. Lordship is universal, transcending all divisions, stations, ranks, and beliefs.

God is the ruler over all creation, although as God is Subtlety, Lordship can also be a mystery. Lordship might be observed through the Manifestation of Signs, understood through Knowledge, witnessed through Creation, and felt through Power.

The next 13 groups include the quality of Lordship.

1.2.7 Justice (6)

Justice is expressed through the names Judge, Just, and Reckoner. Justice can often be seen as the determination between right and wrong. It can also be viewed as the balance expressed through God’s Lordship. Although justice can often be immediately evident, Subtlety allows for justice to be precise, operating beyond the surface. This includes realities which can seem hidden, such as intentions, unseen consequences, or other spiritual conditions.

Justice can be witnessed through the various signs manifested, especially in how perfectly ordered creation is. Justice requires the omniscience of God to truly be balanced, informed of every action, intention, and consequence. Justice is the fulfillment of the purpose of creation in an equitable way. Justice requires God’s power to be upheld. Power without justice can become tyranny. Justice ensures power is fair and equitable. All of creation benefits from justice.

God as an All-Capable Reckoner is able to calculate and account for all actions, intentions, and consequences, to include those seemingly unknown. God as the All-Knowing Judge determines the best rulings according to divine principles. Judgment and reckoning are required for justice to be implemented. As Lord, God’s justice becomes evident as does order within His governance.

The next 12 groups include the quality of Justice.

1.2.8 Exaltation (9)

God’s justice demonstrates God’s exalted nature. The names of Most Exalted, Most High, Great, Majestic, Most Glorious, and the Greatest Infallibility come from God’s role as Just. Without justice, God’s Power, Lordship, and Knowledge would be unworthy of exaltation. However, because of God’s Justice, nothing else in creation can be more exalted than God.

Given God’s Knowledge and Power, the Name of Greatest Infallibility demonstrates the fairness and righteousness of justice, showing that God does not and will not error. God’s Subtlety can make His Exaltation seem veiled, especially when compared to more superficial things we can place above ourselves, or when we place ourselves above everything. Subtlety is what creates awe and acknowledges the extraordinary nature, despite being incomprehensible. The Manifestation of the Signs and of God help reveal different aspects of God’s exalted nature.

The belief in God’s Exaltation is not because God feels jealousy if you do not, nor needs to be exalted to feel good. The belief in God’s Exaltation is a function of God’s Lordship and Justice above any other form of justice and authority.

The next 11 groups include the quality of Exaltation.

1.2.9 Independence (9)

The names of God in the group Independence include Self-Sufficient, Self-Subsisting, and Independent of All Worlds. It should be noted the Power group utilized the Name All-Sufficient. All-Sufficient demonstrates how God can suffice all things, whereas Self-Sufficient shows how God can suffice Himself without requiring any support from creation itself.

God has complete autonomy. God is independent of our own belief or exaltation. It also means God does not need anything in return in being Just, Almighty, All-Knowing, and Inaccessible. God acts only due to His own purpose. This purpose, this Cause, is solely for creation’s benefit. “Evil deeds do not harm Us, good deeds do not benefit Us”3 and due to this, God is free of corruption.4

The next 10 groups include the quality of Independence.

1.2.10 Command (6)

The Kitáb-i-Aqdas describes God as being the Commander, Ordainer, and Fulfiller. These names serve as the foundation for legislation and the execution of this legislation. These roles in one way serves as the Word through which the entire framework of order, laws, directives, and intentions are used to shape the destiny of creation.

It would seem justice would require the command in practice. God cannot judge without establishing a standard to judge against. This would definitely be correct. With Commander being a Name of God, it is more about the attribute. In order for belief in God’s command to exist, one must believe in the attribute of Justice first. Otherwise, a person would not follow the command.

Subtlety is still the foundation here within Command. Even a simple outward command could have significant and profound spiritual meaning. Believing in the Command thus, isn’t just merely acting on the command, but believing the Command itself has an inner essence full of mystery, spiritual progress, and deeper purpose within the grand scope of creation. The Command is bound within God’s All-Knowing nature and serves as the framework not just for people, but for all creation. Command acts through God’s Lordship and serves the balance of Justice. The Command is Exalted over any other command and is independent of everything other than God Himself.

The next 9 groups include the quality of Command.

1.2.11 Counsel (6)

The group counsel is informed by the names Counselor, Speaker, and Source of Inspiration. Unlike Command which is more about legislation, Counsel is more about helping navigate complex moral, spiritual, and practical challenges which may not have a clear prohibition. This complements Command.

Belief in God as a Counselor means you believe God can provide you with advice and wisdom. This originates from God being Wise and All-Informed. God can do this as the Speaker, using His Word or Manifestations of His Word to provide guidance at anytime. This guidance could be sought or offered voluntarily. These counsels, advice, and wisdom act within God’s name Source of Inspiration. The inspirations inspired could be inner understandings or renewed energies to act.

Counsel interacts with Subtlety by allowing for a process of self-discovery through the hidden, inner dimensions of truth which may Manifest through Signs and Manifestations of God. While inspiration itself is a creation, effective counsel can help ensure a person may find harmony and balance within the framework of creation itself. Counsel could be highly contextual and individualized, which requires God’s knowledge to ensure relevance and timeliness. God’s counsel is authoritative as Lord and is another pathway to justice, as His counsel will be most fair and equitable. The Exalted nature of God ensures a sense of awe and respect for His wisdom. The counsel is effective through God’s independence, ensuring the counsel is solely for the benefit of creation, not from any need or want.

The next 8 groups include the quality Counsel.

1.2.12 Faithfulness (3)

Faithfulness is a name or attribute rarely attributed to God, or at least in what I read and hear. Usually faithfulness is used only in the context of a person in relation to God or a significant loved one. This group is highlighted by the names in the Kitáb-i-Aqdas of Trustworthy and Faithful Guardian.

Belief in God as being Trustworthy is the result of believing God’s counsel and command. You can trust God’s command and counsel is not only wise, but upheld. They are not arbitrary or motivated in negative qualities such as selfishness. God can be relied upon in good times and in bad times to exist within all the names expressed. God upholds His promises and fulfills His roles as Lord and Creator justly.

God is the Faithful Guardian. Being faithful, God is unwavering in His promises and in upholding justice. He is loyal to creation and being independent, is not affected by human actions or decisions. God being a guardian demonstrates an active role within creation. While God being Inaccessible may seem God is impersonal, this is quite far from the truth. Inaccessible is solely due to His exalted nature, not due to a lack of care or concern for creation. God is our guardian. Creation could face challenges, and God is able to protect it and guide it, ensuring it flourishes. Within humanity, God is like a shepherd.

Both these names are a testament to the faithfulness of God, especially to each individual person although not exclusive to humanity. There is a steadfast commitment to our guidance, protection, and well-being. This should help encourage a sense of hope, trust, and gratitude in our own walks of faith.

The next 7 groups include the quality Faithfulness.

1.2.13 Praise (4)

God’s names in this group include All-Praised, Praised, and Praiseworthy. This demonstrates how created entities, not just humanity, praise God and His names. God is worthy of adoration due to how all of these prior names are manifested within creation.

Praise can be for God’s Subtlety, awe, and wonderment. The hidden aspects of God’s nature invite reflection and admiration. Praise can be for God’s manifestations, helping to connect humanity to the divine. Praise can be for God’s omniscience, for understanding all things perfectly for the benefit of creation. Praise can be for creation itself, for its beauty, complexity, artistry, and magnificence. Praise can be for God’s power and Lordship, for the ability to govern, sustain, and transform creation into constantly better versions. Praise can be for God’s purpose and justice, for the assurance there is fairness and moral accountability. God deserves praise for being the Most High and Most Glorious, showing a deep reverence for His supreme nature. God can be praised for needing nothing but giving everything selflessly, being fully independent of creation. Praise is for God’s command, providing a moral and spiritual framework for all. Praise for laws which promote growth, harmony, justice, and peace. Praise can be for God’s counsel which ensures humanity can navigate life’s challenges in a wise and caring way. Praise is for God’s faithfulness in His consistent care and fulfillment of promises, for being steadfast in being an active part in developing our spiritual and material needs.

The next 6 groups include the quality of Praise.

1.2.14 Love (11)

Love is probably the most often stated attribute of God. It would seem natural to place the Love grouping much earlier in this. Bahá’u’lláh says “I was in my ancient essence and eternal being when I knew my love for you; therefore, I created you, cast my image upon you, and revealed my beauty to you.”5 It appears love was the beginning, but the ancient essence of Subtlety is the beginning.

Believing in God the Subtlety can teach God’s presence is real, even when unseen. This is a foundation to prepare a believer to recognize love even in those troublesome and mysterious times. Love itself often seems hidden, which requires God to Manifest it. The Manifestation is the expression of love, which appears in signs, prophets, and scriptures. Manifestations help make love seem tangible instead of being inaccessible. As we see in the Hidden Word, God’s love is intentional, born through God’s knowledge. Love is purposeful and directed towards the well-being of all creation. Creation teaches our existence is an expression of love. Everything is the gift. Love is born from Power, as it is protective and able to sustain creation. Love without power is ineffective. Love has authority derived from God’s Lordship, expressed with authority. God’s love can lead one wisely. If Love wasn’t a result of Justice, it would not be perfectly balanced. God does not favor in Love, nor is inequitable.

Discipline is not out of anger or jealousy, but is a method to guide and protect those He loves. The belief in God’s Exaltation also leads to feeling God’s Love is also Exaltation. It is higher than human love and is limitless. Love is not bound by any limitation and it is unconditional and constant. Independence teaches God loves not because God needs something from us, but because the Love is True. God is not dependent on our love, which means His Love is completely free. The Command of God demonstrates how Love provides direction through laws, teachings, and boundaries. Love is not merely only a feeling but God’s Love includes guidance. God’s Love is not silent and He can speak and inspire, providing loving counsel. Faithfulness teaches Love is reliable and any unreliable love is not love. Love is eternal, just as God is eternal. God will not abandon or forget His creation.

Once recognizing God’s greatness through these various names and attributes, Praise teaches God’s greatness naturally leads to Love. Feeling and understanding how wonderful God is, in all of these attributes, there is no other result to also love Him. Love itself is the highest form of praise. As an example of God’s Love, His names include Beloved, Loving, and Gracious.

Grace is an attribute which encapsulates God’s Love succinctly. It is personal and relational. When we started with God as being inaccessible, God’s love is deeply personal. “I knew my Love for You.” Grace is intimate. Grace is the foundation of spiritual aid. Grace is Love in action. Grace is given even if it is not deserved. Every person, being created out of Love, is a recipient of Grace.

The next 5 groups include the quality of Love.

1.2.15 Forgiveness (15)

Forgiveness is one of the ultimate expressions of love. With the names of God including All-Forgiving, Ever-Forgiving, and Oft-Forgiving, we see forgiveness can include forgiving all transgressions, lasting eternally, and can occur with great frequency. There are no limitations on what can be forgiven for God and any forgiveness lasts forever. What is forgiven today will not be held against you tomorrow.

Believing in the Forgiveness of God does require believing in the qualities of God’s Love. Once we know love is not transactional and completely selfless, we can also believe forgiveness is all not transactional. Forgiveness shows unconditional care and devotion. The mistakes and failings of a person will not separate them from God. God, being the embodiment of Faithfulness, is steadfast in His Love and Forgiveness. No person is unworthy of forgiveness. Belief in God’s forgiveness also helps strengthen and secure one’s belief in His love. It helps feel the love is constantly being expressed and renewed, whose purpose is to uplift creation. God’s command and counsel is not about creating a fear of punishment, but it is to deepen the relationship we have with God.

The next 4 groups include the quality of Forgiveness.

1.2.16 Mercy (29)

Mercy builds on forgiveness and is still sourced from God’s Love and His other attributes. Mercy includes the names All-Merciful, Most Merciful, and Most Compassionate. Forgiveness is a reaction to something gone wrong such as a mistake. Mercy is a proactive support for the future. Believing God is All-Merciful means you believe God knows, through His Knowledge, you will need help and assistance. You will be imperfect. Mercy is gentleness, patience, and protection. Mercy will help ensure we are guided away from that which harms us.

God being Most Compassionate shows God has sympathy and compassion for all of His creation, to include us. Mercy is the action used to express this compassion. For example, a parent can see their child wanting to learn how to walk. They see the difficulty the child has and compassion moves the parent to feel for the struggle. These feelings compel the parent to want to comfort and encourage the child. Mercy is helping the child up if they did fall, making sure the child will not be harmed too much by falling, and guiding them so they can keep trying to walk. Eventually, this expression of love and nurture will lead to the success and growth of the child.

God’s Mercy is eternal, unconditional, powerful, and subtle. It can sometimes seem difficult to understand His Mercy when we are going through difficult times and His Mercy seems hidden. Yet, it is always there, invisibly ensuring our progress and success.

The next 3 groups include the quality of Mercy.

1.2.17 Generosity (22)

Generosity includes the names All-Bountiful, Bestower, Most Generous, and Most Bountiful. These three attributes highlight a natural progression of God’s love from Mercy. God being the Most Generous means He will give freely with love with no expectations of anything in return nor any limitation. God being All and Most Bountiful shows God will give with great abundance and encompasses all of creation. God being the Bestower demonstrates another aspect of a personal relationship. He will deliberately give blessings according to our needs and capacity. The abundance is intentional and specific. “God enriches who He wills through the means of the heaven and earth.”6

Generosity can be quite Subtle as He can give in ways which seem hidden or unnoticed. It can require perception and an open mind and open heart. These gifts are manifested in every aspect of life and are tangible and real. Knowledge can influence the bounty and bestowals by God knowing what to give, when to give, and how much to give. This generosity will be in ways which benefits all of creation, which itself is an act of generosity. As God’s Power is absolute, there is no constraints by need or scarcity. God can give without any limitations. Lordship is reflected because generosity as He is Lord of all Things, and all things are sustained under His care and authority. As God is Just, He will not give unequally or unfairly. The gifts may not be the same for all, but everyone will receive what they need. As God is exalted over all, His generosity is also spiritual in nature, not just material. It helps us connect with the divine. True generosity will not seek anything in return, showing God’s Independence. One of the greatest gifts God can provide is knowledge in how to live a righteous life through His command and counsel. These gifts allow us to thrive, not just merely survive. God’s generosity is faithful and unwavering. Even though belief in God’s praiseworthiness allows us to recognize His love and generosity, the generosity also gives us more reasons to offer praise to Him. We are moved to glorify Him. Forgiveness itself is an act of generosity, offering a fresh start and renewal.

The next 2 groups include generosity.

1.2.18 Sovereignty (4)

Belief in God as the Sovereign, Lord of Dominion, the Ruler, and the Master. It is a natural expansion of Lordship. A Lord focuses on the care and provision of creation, ensuring it is sustained and guided. A sovereign ruler has absolute rule and authority. The belief of God’s love, forgiveness, mercy, and generosity leads to believing in God’s ability to control and rule over all of existence.

Believing in God the Sovereign means you believe His authority is absolute and independent of any other authority. As a Ruler, there is belief He actively governs and ensures order. With God as the Master, He has personal ownership and control over all things. God expresses mastery over all matters. God’s Dominion is both the spiritual and physical worlds. This sovereignty is built upon all the other beliefs, names, and attributes expressed so far. It is continuous and never ends. Much like how God loves, it is built on faithfulness, forgiveness, mercy, and generosity according to the capacities of creation, capacities which can be ever-changing.

Recognizing God’s sovereignty crowns this progression, affirming His ultimate control over all realms.

1.2.19 Purity (9)

Purity includes the names of Purest, True, and One. This is the pinnacle of belief in God. These names describe God’s transcendence, incorruptibility, and oneness. Being the Purest, God is beyond all imperfection and is entirely flawless. Nothing can limit or alter Him. Being True, God is constant and beyond any falsehood, while all else in creation is temporary. Being One, God is indivisible and without equal. There is no multiplicity of His essence and He is inclusive of all reality and of all creation.

In our journey through the groups, building our foundations of belief, we have an opportunity in believing in the true and transcendent nature of God. Without this journey, belief in God’s Purity or oneness might seem shallow. For example, what might be the consequence of believing God is One but lack belief in the other names of God?

  • Belief in God’s Oneness without belief in God’s Subtlety might view God as being remote, causing a possible agnostic or deistic perspective.
  • Belief in God’s Oneness without belief in God’s Manifestation would prevent the person from recognizing or connecting with the divine, causing a possible rejection of prophecy, scriptures, and religious teachings. Faith could be reduced to a mere philosophy instead of a living reality.
  • Belief in God’s Oneness without belief in God’s Knowledge causes one to feel God lacks wisdom and His rulings imperfect and arbitrary. This could cause a fatalistic or impersonal view of God where He is not aware of individual lives.
  • Belief in God’s Oneness without belief in God as Creator would remove God’s role as the source of existence. This would lead to pantheism or atheism.
  • Belief in God’s Oneness without belief in God’s Power means His oneness is meaningless as He cannot act. This could lead to polytheism or dualism where other forces compete with God’s will.
  • Belief in God’s Oneness without belief in God’s Lordship would mean God is unable to sustain or guide His creation. This could lead to nihilism.
  • Belief in God’s Oneness without Justice might make it seem God is unconcerned with fairness or morality. This could lead to tyranny, cruelty, or oppressive religious views where oneness is used as the justification.
  • Belief in God’s Oneness without Exaltation might make God seem too human, leading to anthropomorphism where God is viewed as a human-like figure.
  • Belief in God’s Oneness without Independence would cause belief God needs something to exist, leading to a belief in paganism where others share divine authority.
  • Belief in God’s Oneness without belief in His Command would lead to moral relativism where there are no consequences or ultimate justice, possibly no right or wrong.
  • Belief in God’s Oneness without His Counsel would have one believe there is no divine wisdom guiding human affairs, leading to despair or confusion and potentially directionless.
  • Belief in God’s Oneness without His Faithfulness could make God seem fickle and unreliable in fulfilling promises. This would lead to distrust in religion and a fear God is not dependable.
  • Belief in Oneness but not belief in God’s praiseworthiness would mean worship has no meaning. God would not inspire love or devotion, leading to spiritual emptiness.
  • Belief in Oneness with belief in God’s love makes oneness cold and rigid. It leads to fear-based religion, where obedience is motivated by dread.
  • Belief in God’s Oneness without His forgiveness make God seem unapproachable and terrifying. This would lead to a legalistic religion where perfection is the only goal to prevent eternal condemnation.
  • Belief in God’s Oneness without His Mercy is rigid and oppressive, leading to hopelessness and possibly depression, where a sinner may feel there is no way back to God or salvation.
  • Belief in God’s Oneness without His generosity is a belief where creation is an accident and good things are merely a matter of luck. This could lead to pessimism where people believe God does not care about their well-being.
  • Belief in God’s Oneness without His sovereignty could mean God has no impact and other forces could challenge Him. This also could lead to polytheism or deism where God’s rule is questioned, challenged, or replaced by others.

Belief in God’s Purity leads to an understanding which there is no partner with God as the Greatest Infallibility7. No one else has been given a share in this station. This belief means God never errs and is absent of imperfection. Truth is never compromised. The essence of infallibility is oneness, as God cannot be divided against Himself.

As you can see, a lack of belief in any one of these names or attributes compromises belief in God’s purity, truth, and oneness. If any are missing, God cannot be truly be One and God cannot be True. With any missing, instead of religion we develop some other type of corrupt ideology which lack the completeness of truth, spirit, and experience.

Reflection: Which name or attribute felt most real to you, and which felt most distant?

These names teach us who God is, but they also point beyond themselves, toward the purpose behind what has been revealed.

1.3 The Purpose of God

“Blessed is the one who understands the purpose of God in what has been revealed from the heaven of His will, which reigns supreme over all the worlds.”8 What is the purpose of God? Within the 19 groups of names and attributes, we learn about who or what God is, but we do not necessarily learn why God has acted as He has. There are various answers throughout the writings of the Báb and Bahá’u’lláh. One answer by the Báb is “Your purpose for me is that I recognize You in all things, so that I may not be ignorant of You in anything.”9 Bahá’u’lláh also says “Whoever has known Me has known the intended purpose.”10

Belief in these names and attributes of God are a pathway to understanding what this purpose is. The purpose of God is not solely the commandments and prohibitions11 and never will be.

Reflection: If the purpose is to recognize God in all things, what is one place in your life you rarely look for Him?

The purpose of God is not merely stated, it is carried, and one way it is carried is through what Bahá’u’lláh calls the Breath of God.

1.4 The Breath of God

The breath of God is a mode in how God expresses His purpose. It “wafts through all else”12 and “passes through all created things.”13 The breath has fragrance14 and causes action and movement. If there is no movement due to the breath of God, the person or object is considered dead.15 Thus the breath of God is what gives life. Having both fragrance and life also means this breath can permeate and be deeply felt. Fragrance can attract others, but often fragrance can be hidden by other smells.

The breath of God cannot be confined, as itself is movement causing movement. It is spreading to those with a receptive nose or receptive soul. It is a sign of beauty and renewal. A fragrance does not discriminate and is able to permeate or be sensed by anyone open to it. Believing in God also means believing in the Breath.

Reflection: What in your life feels like fragrance and movement, and what feels like dead air?

The Breath of God describes God’s influence, and the covenant describes our relationship to that influence, and what it asks of us.

1.5 Covenant of God

The Kitáb-i-Aqdas describes the covenant of God. A covenant is a formal agreement God has made with humanity. It defines expectations, rewards, and responsibilities between Himself and us. This ties into God’s Faithfulness but also includes our own faithfulness. This section will not go into various details of this covenant but it is important there is belief in this covenant.

Reflection: If God is faithful, what is one act of faithfulness you can offer in return?

With these foundations set, we can now gather the thread of this chapter before turning toward the soul.

1.6 Chapter Summary

This chapter established why belief in God is foundational to everything else in the Kitáb-i-Aqdas, even though the Kitáb-i-Aqdas never explicitly says you must believe in God. We began with the simple observation that God is present everywhere within the book, and that Bahá’u’lláh weaves mystical teaching, theology, and straightforward commands together for the growth of the human spirit. From there, we explored how Bahá’u’lláh calls on God’s names and attributes as a way to keep God present in every command and teaching, and I grouped these names into 19 groups which begin with one concept and progress to the next. We then moved from the question of who God is to why God has acted as He has, and how the purpose of God is not solely commandments and prohibitions. This led into the breath of God as a mode of expression which wafts through all else, gives life, has fragrance, and spreads to receptive souls. Finally, we closed with belief in the covenant of God, as a formal agreement defining expectations, rewards, and responsibilities between God and humanity, and without these beliefs we do not develop religion but instead develop some other type of corrupt ideology lacking the completeness of truth, spirit, and experience. This foundation is also a step toward true liberation, where faith is chosen freely and fear loses its power. With this foundation set, Chapter 2 turns to the second foundation of this book: belief in the human soul, its reality, its unique nature, its inner struggles, and its fate.

  1. Kitáb-i-Aqdas #144↩︎

  2. Kitáb-i-Aqdas #132↩︎

  3. Kitáb-i-Aqdas #59↩︎

  4. Kitáb-i-Aqdas #64↩︎

  5. The Hidden Words in Arabic #3↩︎

  6. Kitáb-i-Aqdas #66↩︎

  7. Kitáb-i-Aqdas #47↩︎

  8. Kitáb-i-Aqdas #125↩︎

  9. Persian Bayán, Váḥid 2 Gate 3↩︎

  10. Kitáb-i-Aqdas #138↩︎

  11. Lawḥ-i-Sirāj↩︎

  12. Kitáb-i-Aqdas #158↩︎

  13. Kitáb-i-Aqdas #111↩︎

  14. Lawḥ-i-Aqdas↩︎

  15. Súríy-i-Haykal #167↩︎