12 Honoring God
12.1 Introduction
In the opening of the Kitáb-i-Aqdas, which frames the purpose of the Book, Bahá’u’lláh says “The tongue of My power has spoken in the dominion of My greatness, addressing My creation: “Carry out My ordinances out of love for My beauty.” Blessed is the lover who has inhaled the fragrance of the Beloved from this word, from which the breezes of bounty have wafted in an indescribable manner.”1 This places an important context for our spiritual practice. Every command is to be carried out of love. This love is not only one way. In Chapter 1 we learned how one of God’s names is Love and Beloved. God’s love not only burns away the veils2 which prevent the soul from being a true mirror, it is also the key to the hidden treasure.3 The hidden treasure is the liberation of the soul. Created noble, the soul is born already bearing honor, a sign of God’s hope that each one may rise to the seat of divine nobility. Honor is the condition of being uplifted by God’s love. God desires that every soul may turn in their hearts to a seat of honor and nobility.4 Although God does not need us to uplift Him, there are ways we can honor our love of the Beloved. When this book transitions to the various ordinances, these are all pathways to honor God’s love for us and to express love for God. These pathways are ways to live in alignment with divine truth, pathways to that hidden treasure. Some of these pathways I feel are rather spiritual in nature and key components to our spiritual practice, hence naming this spiritual practice as honoring God. This chapter will introduce various aspects of honoring God through individual and social acts of devotion. We will explore how we can honor God using sacred spaces, sacred resources, and through sacred time. These are practices which form the bedrock of the spiritual identity of a community. In honoring God, we begin to walk the path of law not as burden, but as love made visible, and as a concrete way to pursue true liberation in the spirit of liberation theology, where devotion reshapes both the soul and the life of a people.
Reflection: When you think of “honoring God,” do you feel burden, love, or something in between, and why?
We begin with the most communal and visible act of devotion, the building of places dedicated to remembrance.
12.2 Honor God Within Sacred Spaces
12.2.1 Build the Mashriq’u’l-Adhkár
The Mashriq’u’l-Adhkár means the Dawning Place of the Remembrance of God. It is every house built for the remembrance in cities and villages.5 These houses are to be built in the name of the Lord of all religions.6 They are to be built as perfectly as possible. They are to be adorned with that which befits them, not with images and likenesses. The Dawning Place has chambers, where children may recite the verses in the best melodies.7 They should be established with wisdom, so that its building does not cause conflict.8 For example, Bahá’u’lláh advised the community of Tehran and some others to wait to establish the Mashriq’u’l-Adhkár. Bahá’u’lláh says:
“Blessed is the hive, the house, the station, the city, the heart, the mountain, the cave, the sanctuary, the wilderness, the land, the sea, the island, and the dwelling where the mention and praise of God have been raised.”
While being perfect, they also do not need to be extravagant. For example, Jinab-i-’Aziz and Mirza Muhammad Kazim established Mashriq’u’l-Adhkárs at their houses. Their perfection was not the wealth used to build them nor world renowned architects. The perfection was from the love, devotion, sincerity, and purity of intention used in their creation and use.
Bahá’u’lláh says we should “turn towards the Dawning Place at dawn, reflecting, remembering, reflecting, and seeking forgiveness. Remembrance should be with spirit and fragrance. When we enter, we should sit in silence, listening to the verses of God.” This implies the presence of someone reciting the verses of God aloud.
With Bahá’u’lláh himself being the breaker of dawn, the Mashriq’u’l-Adhkár is designed to represent the dawn within each of us who enter it, and perhaps the dawn of God’s love in every city and village where one is built. The Mashriq’u’l-Adhkár also is a symbol of the houses where revelation started, such as the Báb’s house in Shiraz and Bahá’u’lláh’s house in Baghdad. Each visit, in a way, can be as a pilgrimage.
The Mashriq’u’l-Adhkár is the foundation of the spiritual life of the community, honoring God as they feel within their liberating souls. If many people were to attend at dawn, you would have an opportunity for congregational remembrance. As remembrance is to be in melodious tones, there could be music. Bahá’u’lláh “remember(s) those who gathered or will gather to serve God, that they may rejoice and be among the thankful. Upon them are My glory, My remembrance, and My praise.”9
As there would be chambers, there are also opportunities for private remembrance, recitation, reflection, or prayer. The choice could be yours, depending on how your spirit needs that day. Remembrance in the Dawning Place is not required in the evenings, but I could see if a person wanted to do their evening remembrance in a Dawning Place, that should be an option. The Mashriq’u’l-Adhkár is the heartbeat of a community’s spiritual life, built not to impose rituals, but to invite liberation. Whether for solitary prayer or congregational praise, whether sung in melody or whispered in longing, it honors God in a way each soul recognizes as home. If you entered a Mashriq’u’l-Adhkár at dawn, what would you hope to leave behind, and what would you hope to carry out?
12.2.2 Pilgrimage
The Kitáb-i-Aqdas enjoins pilgrimage to the Sacred House.10 I like to think of the Sacred House as a recurring station in sacred history, much like how the title Manifestation of God has been fulfilled by many people. The Sacred House is where revelation first dawned. When the revelation of the Báb was first proclaimed, the House was the Báb’s home in Shiraz, Iran. When the revelation of Bahá’u’lláh was first announced, the House was Bahá’u’lláh’s home in Baghdad, Iraq. Bahá’u’lláh revealed two pilgrimage tablets for both Sacred Houses.
The purpose of pilgrimage is a way to physically portray the spiritual journey to God. As such, this way to honor God is quite sacred. There is no time frame, no schedule, no permission, nor any tour guides to point the way or tell you what to do. Pilgrimage is not an act of tourism. It is solely an act of devotion. I like to think of it that God desires to welcome you to His house and you are the honored guest. As an act of hospitality, our Beloved will provide for whatever you actually need for the nourishment and comfort of the soul.
The pilgrimage is for only those who are able to. Any able bodied man who is able to perform pilgrimage should as long as it does not cause financial hardship. Women are exempt. This does not mean a woman cannot do pilgrimage, but there is no penalty or judgment by God if an able bodied woman with financial means does not do pilgrimage.
Bahá’u’lláh also allowed a person who desired to conduct pilgrimage, but was unable to, for Himself to fulfill the pilgrimage requirement.11 Today, visiting the Sacred House is not fully possible. Both houses no longer stand and the land is used for other purposes. However, pilgrimage is still partially possible. I have not done so yet, but it is my hope to visit one of locations. In the tablets Bahá’u’lláh revealed for pilgrimage, the Suriy-i-Hajj I (Shiraz) and II (Baghdad), there are prayers and acts one can take leading up to arriving to the location where the Houses stood. If I am unable to, I do hope that I may do so in a dream or in some other meditative state. What would make a journey feel like devotion rather than tourism for you, even if no one else understood it?
Reflection: When devotion becomes public through shared space, what protects it from turning into performance?
From sacred spaces and sacred journeys, we now turn to sacred resources, where love becomes accountable through the purification of wealth.
12.3 Honor God With Sacred Resources
12.3.1 Rights of God (Ḥuqúqu’lláh)
The Rights of God, also known as Ḥuqúqu’lláh, is a way to honor God through the purification of wealth.12 The Báb had initially introduced the Rights of God in Vahid 5, Gate 19 of the Bayan. In the Bayan, the Rights of God were assigned to He Whom God Shall Make Manifest, and fulfilled through Bahá’u’lláh. Bahá’u’lláh says the purpose is to bring people to higher stations. Bahá’u’lláh describes the payment as mandatory, saying not to withhold ourselves from this great bounty. If the Ḥuqúq was not paid with joy and radiance, Bahá’u’lláh would not accept it.13
The Rights of God is paid solely from wealth, not income. If one’s wealth reaches 100 mithqáls (425g) of gold, 19 mithqáls (80.75g) thereof belong to God. Basically it is a 19% contribution. In a letter to Jinab-i-Samandar,14 Bahá’u’lláh explains there is a minimum amount upon which the Ḥuqúq is paid, which is 19 mithqáls (80.75g). Wealth is similar to a balance sheet of a business. You take assets, subtract liabilities, and you end up with total equity. Once the Ḥuqúq has been paid on a portion of wealth, that portion is not subject to payment again. When a new 19 mithqáls is reached, a new 19% payment is required. Endowments for charity are also a part of the Ḥuqúqu’lláh.15
Bahá’u’lláh would use the Rights of God to take care of the affairs of the believers, as these things require money. These affairs included teaching,16 taking care of the poor,17 prisoners, travel, and other affairs. He had instructed an unspecified woman to give two-thirds of the Ḥuqúqu’lláh for good works, and one-third to the Holy Court, which was to Bahá’u’lláh.18 In another letter, He says all of it can be paid for charity.19 It seems there was no rigid methodology in how Ḥuqúqu’lláh was used. The Kitáb-i-Aqdas also specifies endowments can be used for elevated places, which could be the two Houses to be established in every city, such as the Mashriq’u’l-Adhkár and the House of Justice.
For those who collected the Rights of God, He warned not to betray the Rights of God. This means not to use it for personal gain or any other action which goes against the Revelation. Bahá’u’lláh required a collector to provide a receipt and to keep records about how each Ḥuqúq payment was dispersed. Financial accountability is guaranteed. Eventually, Bahá’u’lláh enjoins the Trustees of the Houses of Justice to receive and present the Rights of God.20
This way to honor God is a pathway to honor the rest of the People of Bahá, as it is the primary way to be able to afford the care of each other and the care of the Cause of God. When money is framed as “trust” rather than “possession,” what changes in your sense of responsibility?
12.3.2 Engaging in an Occupation
Related to the Rights of God, Bahá’u’lláh wants us to honor God through engaging in an occupation.21 Working is equivalent to worship. The purpose is to engage in activities which benefit yourself and others. The purpose is not necessarily to gain wealth solely for your own pleasures and comforts. He says in BH10890 “Blessed is he who bears burdens but causes none to bear his own. Let him engage in craft and profession. A single coin earned thereby is, in the sight of God, more beloved than the treasure that is gathered unrightfully and made ready.”
Working is a responsibility born of love and honor. When Bahá’u’lláh says a blessed person does not cause burdens for another, this can be viewed in various ways. For example, maybe you own a business and employ a person. Paying a wage which keeps the employee in poverty could be a burden. Another way to read this is you do not force another to take financial responsibility for you when you are able to work.
There are also occupations we have which do not directly earn a wage or a profit, but assist in helping loved ones achieve their income. People who serve in such capacities, such as domestic labor or social work, should be rewarded well for their sacrifice and service. This is where engaging in an occupation as an act of worship intersects with Zakát, described in the next section. What would it look like for your work to feel like worship?
12.3.3 Zakát
The Kitáb-i-Aqdas enjoins upon us the payment of Zakát for whatsoever is beneath the value of Ḥuqúqu’lláh.22 In 1873 when the Kitáb-i-Aqdas was revealed, the minimum was only going to be specified if God wills. A few times, Bahá’u’lláh tells the believers to follow the Zakát teachings of the Qur’an.23
“Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.”24
The Qur’an does not specify an exact amount, but it states in multiple places to be regular in charity,25 or who are active in deeds of charity.26 Zakát’s purpose is very similar to the Rights of God, except there is no minimum threshold of wealth a person must achieve to pay. There is also no set amount to pay. The only command is regularity. How one conducts Zakát is completely discretionary and it relies entirely on one’s conscience and unique circumstances.
For example, in the days of Bahá’u’lláh a person could pay a slave’s debt, or take another financial measure to free them. A person could offer a bed to someone traveling. A Trustee of alms could receive money for their role as a Trustee. There is no rigid practice. One may honor God as they please. If giving is meant to be regular rather than spectacular, what kind of giving would you actually sustain?
Reflection: If wealth can be purified through love, what would it mean for generosity to become a habit rather than an exception?
With sacred resources in view, we now turn to sacred time, where regularity becomes a shared discipline that forms a community.
12.4 Honoring God in Sacred Time - The Badíʿ Calendar
The Badíʿ calendar was first introduced by the Báb in the Book of the Reckoning. In it, He creates a system of divine time with 19 months of 19 days. When one Vahid is multiplied by a Vahid, a Kull-i-Shay is created which symbolizes the unity of all things. Each month is named after a name of God, and the days of the week are named after spiritual qualities. The years are named after their Arabic abjad value, where the Báb described various meanings to those words. When 19 years have passed, the Bayan had existed for one Vahid. Note from Chapter 5, the Kitáb-i-Aqdas was revealed 19 years after the Bayan, completing the Bayan together as one Unity. Bahá’u’lláh’s life on Earth ended after another 19 years were completed. Once 19 Vahid cycles have been completed, 1 Kull-i-Shay has been completed (361 years).
Bahá’u’lláh uses this calendar in the Kitáb-i-Aqdas to describe ways to honor God with regularity, based on the sacred pulse of the calendar. These acts are opportunities for all People of Bahá to share experiences, memories, and develop stronger bonds of love, friendship, and kinship. The calendar also helps express the potential spiritual worlds we might pass through in greater cosmic order, being governed by the four elements of fire, air, water, and dust.27 These elements compose not only each aspect of us, but also the spirits which give us life.28
Fire is assigned to the first three months (Bahá’, Jalál, Jamál). The fire in the calendar is the fire of God, synonymous with creation itself. This symbolizes the result of God’s love for us, which is birth. At the beginning of each year, we have the opportunity to know rebirth through this kindling fire of God. Fire is also associated with the color white, which represents the purest simplicity before the emergence of multiplicity. Each year is an opportunity to be reborn.
Air is assigned to the next four months (’Aẓamat, Núr, Raḥmat, Kalimát). The air is associated with eternity and derived from the fire of God. Much like how the spirit animates all life, the air is the mode through which the spirit moves. Spirit is created and sustained as air is the element of preservation. We nourish, we flourish, and gain new strengths and abilities.
Water is assigned to the next six months (Kamál, Asmá, ’Izzat, Mashíyyat, ’Ilm, Qudrat). Water streams from the air of eternity and represents the divine unity. This is the phase where oneness, like water itself, purifies the soul. Whatever was gained earlier is purified. The multiplicity from the fire, while helping provide the air with helped us grow, is purified through the waters of oneness.
Dust is assigned to the final six months (Qawl, Masá’il, Sharaf, Sultán, Mulk, ‘Alá’) The dust is where all that is created through fire, air, and water is preserved. From dust fruit is harvested, while the stems and leaves prepare to descend from the tree and return to the soil. The excess of all which was grown is shed, leaving only which has matured. The fruit magnifies the names and attributes the soul has grown within it, ready to be elevated as what we cannot carry over passes away with death.
Reflection: If time itself can be sacred, what would it mean for your year to have a spiritual pulse rather than only deadlines?
With the calendar as our frame, we move through key days and seasons of sacred time, beginning with the year’s first day, Naw-Rúz.
12.4.1 Naw-Rúz, 1 Bahá
The Badíʿ calendar starts with the festival of Naw-Rúz.29 This holiday dates back to Zoroastrian times and has been a long time cultural norm for Persia. The day has now been elevated as the first day in the sacred cycle of time. 1 Bahá, when we overlap the names of the months for as the days, could be called the Bahá of Bahá, or the Splendor of All Splendor. Bahá’u’lláh says “in it the breath of life passes over all created things. Blessed is the one who encounters it with spirit and joy, for we bear witness that they are among the victorious.”30 The Báb called it the Day of God.31
The day is astronomically defined by when the sun transitions from Pisces to Aries. This also correlates to the spring equinox, when there are 12 hours of day and 12 hours of night for every location in the world. Thus, it is also a day which honors the Oneness of God and the unity of humankind.
Naw-Rúz is a festival for those who observed the fast out of love for God.32 The festival begins at sunrise.33 Although Naw-Rúz originated in classical Persia, there are no rules specifying how the festival should be conducted. It could blend with any culture as long as the festival is observed in a way which abides by the Kitáb-i-Aqdas. All that is required is spirit and joy. If a holy day is meant to renew life, what would renewal actually look like in your own habits and relationships?
12.4.2 The Ridván Festival, 13 Jalál to 5 Jamál
Ridván is “the Most Great Festival, which is the king of festivals, being those days when the Ancient Beauty emerged from the Most Great House and illumined the Najibiyyih Garden with the light of His countenance. This is also called the Festival of Ridván and the Festival of Roses, comprising twelve days from the Ancient Beauty’s first entry into that garden at the afternoon hour of the thirty-second day after Naw-Rúz, until His departure from the garden at noon of the forty-third day after Naw-Rúz. Work is forbidden on three days of this blessed festival: the first day, from afternoon to afternoon; the ninth day; and the final day. On the remaining days they may engage in their occupations.”34 The days where work is prohibited are 13 Jalál, 2 Jamál, and 5 Jamál.
Bahá’u’lláh manifested the most beautiful names and the highest attributes. All things have been immersed in the ocean of purity from the 1st day of Ridván.35 It is a bounty so that you may associate with the followers of other religions and proclaim the Cause of your Lord. It is the crown of deeds. It is a period characterized by “boundless joy, gladness, and delight.”36
It appears this festival’s focus would be to proclaim the Cause to the followers of other religions. Here are some possible ideas to observe Ridván. One would be to hold the festival in a public place which is not necessarily a space owned by the people of Bahá. If it is such a space, there should be adequate space to welcome those who are not the People of Bahá. There could be marketing materials welcoming the city or village to participate, particularly on the days all People of Bahá are available to serve at the festival. A program could be Day 1, to celebrate the Announcement and who Bahá’u’lláh is. Day 9 could be to focus on sharing some of the new teachings and what makes the Revelation relevant and impactful. Day 12 could close with a shared spiritual practice of prayer, remembrance, and recitation, welcoming new believers and giving thanks to God for the bounty received. How would you and your community observe the Ridván Festival with boundless joy? ### Ayyám-i-Há (Days of Giving)
Ayyám-i-Há are the the intercalary days, which are not bound by the limits of the year and its months. Most years are 4 days of Há, and on leap years, there are 5. They are considered the days of giving.37 The giving is for yourself, relatives, the poor, and the needy and the purpose of the giving is to exalt, magnify, and glorify the Lord with joy and gladness. There is deep spiritual meaning behind these days. Bahá’u’lláh says the Days of the Manifestation of Há are eleven, with six being associated with creation. The remaining 5 were revealed on the Night of Power through the letter “Ba.” These days are like a day of sacrifice, where creation itself is completed.38
I feel the placement of the Days of Há after the month of Mulk is highly intentional given the purpose of the Badíʿ calendar. Mulk means dominion and is to symbolize the period when we consolidate the spiritual elements within our earthly realm. These spiritual elements are a bounty, as much as what we earn through our occupations are also a bounty. If Mulk is for consolidation, the Days of Há is for giving the excess with joy. This giving prepares us for the detachment from the earthly means we express through the fast immediately after the Days of Há.
This would not have to be the only times to give the Rights of God and Zakát, but this could be great times to do so. Zakát does not have to be financial, and could be how we give a portion of our time in service to another. The community of the People of Bahá, after accounting for what they have during Mulk, can assist those who struggled with a kind act. Maybe they consult on a plan to make the next year fruitful for those in need. It’s a great time to take care of all the People of Bahá as well as those who are not. Ayyám-i-Há is not considered a festival by Bahá’u’lláh. What do you most resist giving away, and what do you most need to give away to be freer?
12.4.3 The Fast, the Month of ‘Alá’
The fast is every year for the entire month of ‘Alá’.39 The People of Bahá are to refrain from eating and drinking from sunrise until sunset. Also forbidden are desires, which the Arabic Bayan includes intimate relations with your spouse. The fast is required for any person who has attained the age of maturity for spiritual practice (age 11),40 as it was for the obligatory prayer. For those who are mature but are traveling, sick, pregnant, nursing, menstruating, or old (age 42+), they are excused from fasting. This does not mean the exclusion from responsibility denies a person a right to blessings. Any person who is not required to fast may still fast if they choose to do so.
With the fast coming immediately after the Days of Há and prior to Naw-Rúz, it is the culmination of a year of spiritual attainment and practice. The fast is a cause of refinement and reformation of souls.41 When your body is restrained, what becomes louder, your ego or your soul?
12.4.4 Monthly Hospitality
Every Badíʿ month, hospitality has been prescribed, even if it is only with water.42 The purpose is to bring hearts together. Bahá’u’lláh and the Sacred Household regularly provided hospitality to visitors and pilgrims when they were able to. Hospitality is the generous reception of guests, without expecting anything in return. This act of hospitality does not need to be a feast. This brings hearts together because it is an act of service.
This is my personal perspective: “My home is your home. In my home, I serve your needs. In my home, we are friends. In my home, we may serve the Cause of God. In my home, we are One.” How does welcoming a guest to your home establish your home as a sacred space?
12.4.5 Holy Days Using the Hijri Calendar
There are two other festivals to honor God which are based on the Hijri calendar, the calendar used by Muslims. In BH02278, written after the Kitáb-i-Aqdas, Bahá’u’lláh clarifies the dates of the festivals without using the Badíʿ calendar, despite its revelation. I believe the purpose is to tie in the significance of these dates prior to the existence of the Badíʿ calendar, as a transition from the revelation of the Qur’an towards the fulfillment of the Qur’an.
12.4.6 Declaration of the Báb - 5 Jamadiyu’l-Avval
This day in the Hijri year 1260, is when the Primal Point made His declaration to the Babu’l-Bab (Mulla Husayn). This correlates to the year 0 BE (May 23, 1844). This night and day are of supreme greatness before God. This day also marks the beginning of the Badíʿ calendar, with 0 BE being its first year.
12.4.7 The Twin Birthdays - 1 and 2 Muharram
The Primal Point was born on 1 Muharram 1235 and Bahá’u’lláh was born on 2 Muharram 1233. These two days are to be treated as one single festival. 1 Muharram is also the first day of the Hijri calendar. Muharram is considered in Islam to be a sacred month and is now associated with the birth of the most recent Dawnbreakers of Revelation, the Dawnbreakers who eventually made Naw-Rúz the new 1st day of the Badíʿ calendar.
Reflection: What might be the purpose of holding devotion on two calendars at once, one inherited and one revealed?
We now return to the story, illuminating how honoring God can shape the executor’s interior posture.
12.5 Illuminations of The Unknown Sister - Emergent Virtues from Trustworthiness
12.5.1 Justice
Honoring God turns the inheritance from a private dilemma into a trust held before a higher standard. Justice illuminates the rights embedded in the will without letting familiarity decide whose claim feels real. It presses her to see that “due” is not measured by closeness alone, and that she must not let comfort or fear quietly tilt the scales. Justice does not yet require movement; it requires that her inner weighing be clean.
12.5.2 Mindfulness
Mindfulness makes her attentive to the spiritual weight of small choices, what she thinks, what she rehearses, what she avoids. The room, the envelope, the date of birth, her daughter’s warmth in her lap become reminders that nothing here is casual. Honoring God through mindfulness means she does not numb herself or dramatize the moment. She stays awake, listening inwardly before any word is spoken outwardly.
12.5.3 Patience
Patience teaches her to let time serve truth rather than rushing to relieve tension. Honoring God stretches her trust across uncertainty: she may not know the full story, the consequences, or the best manner of disclosure, but she can refuse haste. Patience does not delay out of cowardice; it delays out of reverence for timing, so that whatever comes later is not merely quick, but worthy.
12.5.4 Repentance
Repentance illuminates her without accusing her. As she honors God, she becomes aware of subtle places where her heart might harden: resentment, possessiveness, the desire to protect her father’s image, the wish that the unknown girl did not exist. Repentance is the courage to return from those impulses before they shape her. It keeps her honest with God about what she feels, so she can be purified from what she does not want to become.
12.5.5 Submission
Submission steadies her against the illusion of control. Honoring God reminds her that this situation cannot be arranged into a painless shape by force of will. Submission does not erase her agency; it reorders it. She accepts that she must be guided, that she may be corrected, that she may have to do what is right even if it disrupts what feels safe. In that yielding, she becomes strong enough to carry what she did not choose.
12.5.6 Trustworthiness (Innate Virtue)
In this moment, trustworthiness is her recognition that she has been entrusted by law, by family, and by God with something sacred: the rights of others, the integrity of truth, and the unseen consequences of her choices. Honoring God makes that trust feel real. It calls her to protect what has been placed in her hands without bending it toward self interest, and to become someone God could rely upon even when no one else would ever know the difference. When we look back at honoring God as an expression of our love for the Beloved and His creation, this trustworthiness is the capacity of how much we are able to reliably express this love.
Reflection: If God alone knew your motives, what would you still choose to do next?
We close by gathering the practices together and pointing toward the final theme that completes Part 2.
12.6 Conclusion
This ends the portion of the book which discusses the spiritual practices of the Kitáb-i-Aqdas. Prayer, recitation, remembrance, reflection, and honoring God are each pathways for our liberation and pathways to develop and navigate our constellation of virtues. It is my hope you have been inspired to perform these spiritual practices and further your relationship with God. There is one more chapter to close Part 2. We will discuss one important topic which exists throughout the writings of Bahá’u’lláh. Unity.
Kitáb-i-Aqdas #4↩︎
Kitáb-i-Aqdas #132↩︎
Kitáb-i-Aqdas #15↩︎
Lawh-i-Madinat’ut-Tawhid (Tablet of the City of Unity)↩︎
Kitáb-i-Aqdas #115↩︎
Kitáb-i-Aqdas #31↩︎
Kitáb-i-Aqdas #150↩︎
BH00054↩︎
BH00230↩︎
Kitáb-i-Aqdas #32↩︎
BH00250↩︎
Kitáb-i-Aqdas #97↩︎
BH00214↩︎
BH00077↩︎
Kitáb-i-Aqdas #42↩︎
BH00234↩︎
BH00086↩︎
BH00158↩︎
BH00261↩︎
BH00282↩︎
Kitáb-i-Aqdas #33↩︎
Kitáb-i-Aqdas #146↩︎
BH00069 and BH11399↩︎
Surah At-Tawbah (9:60)↩︎
Surah al-Muzzammil (73:20)↩︎
Surah al-Mu’minun (23:4)↩︎
Persian Bayan Vahid 5, Gate 3↩︎
The Book of Reckoning↩︎
Kitáb-i-Aqdas #16↩︎
Kitáb-i-Aqdas #111↩︎
Persian Bayan Vahid 6, Gate 14↩︎
BH03908↩︎
BH00215↩︎
BH02278↩︎
Kitáb-i-Aqdas #75↩︎
BH00856↩︎
Kitáb-i-Aqdas #16↩︎
BH01228↩︎
Kitáb-i-Aqdas #16↩︎
Arabic Bayan Vahid 8 Gate 18↩︎
BH08745↩︎
Kitáb-i-Aqdas #57↩︎