Words of Grace

One of the Bahais asked what wording is meant by the following verse in Baha’u’llah’s Tablet of Medicine (Lawh-e Tibb):

و اذا شرعت فی الأکل فَابْتَدِئْ باسمی الأبهی
 
ثمّ اختم باسم ربّک مالک العرش و الثّری
 
When you would commence eating, begin by mentioning My Most Glorious Name (al-abha) and finish it with the Name of Thy Lord, the Possessor of the Throne above and of the earth below. (Translation by Stephen Lambden)

It’s Friday: thank God

I happened recently to be reading the wikipedia page for the Bahai Calendar and noted that it said “Like Islam, Friday is also the day of rest in the Baha’i Faith.”

That’s not true for Islam: Friday is the day on which attendance at the congregational prayers at noon in the mosque is obligatory for those Muslims who are able, but it is not a ‘day of rest’ in Islam. But what about the Bahai Faith? We do not say our obligatory prayers in congregation (although we may say them, each for himself, during the Mashriqu’l-Adhkar service, but that is another story). Do we have a day of rest, as the wikipedia article says?

Conversation with God

We had a potluck for yummy-ha, with pecan pie. It was followed by imaginative and effective musical devotions: first all learning to sing a simple prayer with variants, and then all humming that tune while some short readings were read slooowly, the spoken phrases matching the musical phrases.

Since the potluck took place at the day and home which regularly hosts a Ruhi circle, the devotions flowed straight on to a Ruhi session, Book 1 Chapter 2, on Prayer. The first words of the chapter are “Abdu’l-Baha says that prayer is conversation with God.” No source was given. This part of the Ruhi book raises a lot of questions, and questions are always good.

One morning in Shiraz

I was in the bazaar of Shiraz one morning early, just after sunrise in April. The sound of a sermon drew me off the main route through the bazaar: the mullah’s voice rising and falling in beautiful rhythmical Persian.

I followed the sound and came into a courtyard with shops on two floors around, and in the middle a garden with some orange trees. It appeared to be a former madrasah converted into shops. In one corner sat the mullah on a chair, rocking back and forth and gesturing left and right in time with the rhythms of the language, all built up of pairs of synonym phrases. Either he had it entirely memorised, or this was highly polished extempore art like rapping.

In front of him a cloth of perhaps 10 metres square was spread out on the ground, and about 25 merchants were sitting around the edges of the cloth, eating cucumber and flat white bread and white cheese, and drinking tea. Several of them gestured me to come and sit at an empty place, and one who made it his business to serve the others brought me some food and tea. I noticed, a little bit further away, under one of the orange trees, that there were two women also sitting on a cloth. The sermon was interrupted with some munajat, responses from the merchants, then more rhythmic Persian by way of conclusion. Then the mullah looks at his watch, jumps up, bows left and right and hurries off. I suppose it lasted 30 minutes, but I was hardly aware of time passing.

The shopkeepers fell to gossiping, and then went off one by one to raise the shutters on their shops.

House of Justice, House of Worship

Now concerning nature, it is but the essential properties and the necessary relations inherent in the realities of things. And though these infinite realities are diverse in their character yet they are in the utmost harmony and closely connected together. As one’s vision is broadened and the matter observed carefully, it will be made certain that every reality is but an essential requisite of other realities. Thus to connect and harmonize these diverse and infinite realities an all-unifying Power is necessary, that every part of existent being may in perfect order discharge its own function.
(Abdu’l-Baha, Tablet to August Forel, pages 20-21)

In a letter dated 7 April 1999 the Universal House of Justice warns among other things of an “attempt to suggest that the Mashriqu’l-Adhkar should evolve into a seat of quasidoctrinal authority, parallel to and essentially independent of the Local House of Justice.” Although I am not aware that this idea has ever been put forward in the English-speaking Bahai world, the letter may be taken as evidence that it has or may emerge somewhere. So it seems a good idea to consider the relationship between the Mashriqu’l-Adhkar or House of Worship and the Houses of Justice (i.e., the Bahai administrative institutions, which at the local and national level are now known as Spiritual Assemblies). To understand the institutional relations at the core of the organic Bahai community, we will also have to include the guardianship.

Pray for good government

In many Christian churches, and in Sunni Islam in particular, prayers for the ruler or government are a routine part of collective worship. Bahais too are told to pray for their rulers. But we do not seem to be comfortable with it: how often is a prayer for the government part of a Baha’i meeting? Perhaps some background will help.