Prayer and Devotional Life
A Compilation of Extracts
from the Writings of Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá
and the Letters of Shoghi
Effendi and the Universal House of Justice
Prepared by the Research Department
of the Universal House of Justice
February 2019
The Power
of Prayer
I beseech Thee … to make of my prayer a fire that will burn away the
veils which have shut me out from Thy beauty, and a light that will lead me
unto the ocean of Thy Presence.
(Bahá’u’lláh, Prayers
and Meditations by Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 2008), CLXXXIII) [1]
Every word
that proceedeth out of the mouth of God is endowed with such potency as can
instill new life into every human frame, if ye be of them that comprehend this
truth.
(Bahá’u’lláh, Gleanings
from the Writings of Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1983), LXXIV) [2]
Intone, O My
servant, the verses of God that have been received by thee, as intoned by them
who have drawn nigh unto Him, that the sweetness of thy melody may kindle thine
own soul, and attract the hearts of all men. Whoso reciteth, in the privacy of his
chamber, the verses revealed by God, the scattering angels of the Almighty
shall scatter abroad the fragrance of the words uttered by his mouth, and shall
cause the heart of every righteous man to throb. Though he may, at first, remain unaware
of its effect, yet the virtue of the grace vouchsafed unto him must needs
sooner or later exercise its influence upon his soul. Thus have the mysteries of the Revelation
of God been decreed by virtue of the Will of Him Who is the Source of power and
wisdom.
(Bahá’u’lláh, Gleanings
from the Writings of Bahá’u’lláh, CXXXVI) [3]
If thou desirest eternal life, inhale the heavenly fragrance; and if thou
seekest life everlasting, abide beneath the shelter of the Word of God.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [4]
The Word of God may be likened to the life-giving breezes of the divine
springtime. When chanted in
spiritual tones, it bestoweth the breath of life and granteth true
salvation. It bringeth forth a
garden of roses from the pure soil, and wafteth its musk-laden fragrance
throughout the world.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [5]
Shouldst thou
recite any of the revealed prayers, and seek assistance from God with thy face
turned towards Him, and implore Him with devotion and fervour, thy need will be
answered.
(‘Abdu’l-Bahá, from
a Tablet—translated from the Persian) [6]
... He, Who
has entrusted them with such a great mission to the world, is waiting and
patiently waiting for them that labour in His Divine Vineyard to turn their
hearts in prayer and supplication to the Almighty and seek that aid and
guidance that can alone enable them to carry out His Divine Plan for this
world.
(From a letter
dated 7 January 1923 written by Shoghi Effendi to the Bahá’í community of
Pasadena, California) [7]
If you read
the utterances of Bahá’u’lláh and ‘Abdu’l-Bahá with selflessness and care and
concentrate upon them, you will discover truths unknown to you before and will
obtain an insight into the problems that have baffled the great thinkers of the
world.
(In the
handwriting of Shoghi Effendi, appended to a letter dated 30 January 1925
written on his behalf to an individual believer) [8]
The Guardian
wishes you, therefore, to pray, and to supplicate the Almighty that He may give
you a fuller measure of His grace; that through it your spiritual energies may
be quickened and that you may become more imbued with that spirit which must
needs animate, sustain and strengthen every sincere and true follower of the
Faith.
(From a letter dated 13 March 1934 written on behalf of Shoghi Effendi to
an individual believer) [9]
He wishes
again to assure you he will pray for your spiritual advancement in the Holy
Shrines. The power of God can
entirely transmute our characters and make of us beings entirely unlike our
previous selves. Through prayer and
supplication, obedience to the divine laws Bahá’u’lláh has revealed, and
ever-increasing service to His Faith, we can change ourselves.
(From a letter dated 22 November 1941 written on behalf of Shoghi Effendi
to an individual believer) [10]
The
believers, as we all know, should endeavour to set such an example in their
personal lives and conduct that others will feel impelled to embrace a Faith
which reforms human character.
However, unfortunately, not everyone achieves easily and rapidly the
victory over self. What every
believer, new or old, should realize is that the Cause has the spiritual
power to re-create us if we make the effort to let that power influence us, and
the greatest help in this respect is prayer. We must supplicate Bahá’u’lláh to assist
us to overcome the failings in our own characters, and also exert our own
will-power in mastering ourselves.
(From a letter
dated 27 January 1945 written on behalf of Shoghi Effendi to an individual
believer) [11]
He suggests
that you all hold special prayers that God may send to you receptive souls to
teach. Prayer unlocks doors that
otherwise seem unopenable!
(From a letter
dated 28 June 1945 written on behalf of Shoghi Effendi to an individual
believer) [12]
He suggests
that you daily pray to Bahá’u’lláh to let you meet a soul receptive to His
Message. The power of prayer is
very great, and attracts the Divine confirmations.
(From a letter
dated 30 September 1951 written on behalf of Shoghi Effendi to an individual
believer) [13]
The Twin
Luminaries of this resplendent age have taught us this: Prayer is the essential spiritual
conversation of the soul with its Maker, direct and without intermediation. It is the spiritual food that sustains
the life of the spirit. Like the
morning’s dew, it brings freshness to the heart and cleanses it, purifying
it from attachments of the insistent self.
It is a fire that burns away the veils and a light that leads to
the ocean of reunion with the Almighty.
On its wings does the soul soar in the heavens of God and draw closer to
the divine reality. Upon its
quality depends the development of the limitless capacities of the soul and the
attraction of the bounties of God, but the prolongation of prayer is not
desirable.
(The Universal
House of Justice, from a letter dated 18 December 2014 to the Bahá’ís in Iran) [14]
Communion
with God
Recite ye the verses of God every morn
and eventide. Whoso faileth to recite
them hath not been faithful to the Covenant of God and His
Testament, and whoso turneth away from these holy verses
in this Day is of those who throughout eternity have turned away from God. Fear ye God, O My
servants, one and all. Pride not
yourselves on much reading of the verses or on a multitude of pious acts by
night and day; for were a man to read a single verse with joy and
radiance it would be better for him than to read with lassitude all the Holy
Books of God, the Help in Peril, the Self-Subsisting. Read ye the sacred verses in
such measure that ye be not overcome by languor and
despondency. Lay not upon your
souls that which will weary them and weigh them down, but rather what will
lighten and uplift them, so that they may soar on the wings of the Divine verses
towards the Dawning-place of His manifest signs; this will draw you nearer to God,
did
ye but comprehend.
(Bahá’u’lláh, The
Kitáb-i-Aqdas, par. 149) [15]
Purge Thou
mine ear, O my Lord, that I may hearken unto the verses sent down unto Thee,
and illuminate my heart with the light of Thy knowledge, and loose my tongue
that it may make mention of Thee and sing Thy praise. By Thy might, O my God! My soul is wedded
to none beside Thee, and my heart seeketh none except Thine own Self.
(Bahá’u’lláh, Prayers
and Meditations by Bahá’u’lláh, LXXXIV) [16]
Occupy
thyself in remembrance of the Beauty of Him Who is the Unconstrained at early
morn, and seek communion with Him at the hour of dawn. O ‘Alí! Remembrance of Me is a healing medicine
to the souls and a light to the hearts of men.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [17]
I render Thee thanks, O Thou Who hast lighted Thy fire within my soul,
and cast the beams of Thy light into my heart, that Thou hast taught Thy
servants how to make mention of Thee, and revealed unto them the ways whereby
they can supplicate Thee, through Thy most holy and exalted tongue, and Thy
most august and precious speech. But for Thy leave, who is there that
could venture to express Thy might and Thy grandeur; and were it not for Thine
instruction, who is the man that could discover the ways of Thy pleasure in the
kingdom of Thy creation?
(Bahá’u’lláh, Prayers
and Meditations by Bahá’u’lláh, CLXXVI) [18]
Make my
prayer, O my Lord, a fountain of living waters whereby I may live as long as
Thy sovereignty endureth, and may make mention of Thee in every world of Thy
worlds.
(Bahá’u’lláh, Prayers
and Meditations by Bahá’u’lláh, CLXXXIII) [19]
O Son of
Light! Forget all save Me and
commune with My spirit. This is of the
essence of My command, therefore turn unto it.
(Bahá’u’lláh, The
Hidden Words, Arabic, no. 16) [20]
O Son of
Glory! Be swift in the path of
holiness, and enter the heaven of communion with Me. Cleanse thy heart with the burnish of
the spirit, and hasten to the court of the Most High.
(Bahá’u’lláh,
The Hidden Words, Persian, no. 8) [21]
Glory be unto Thee, Thou art exalted
above the description of anyone save Thyself, since it is beyond human conception to befittingly
magnify Thy virtues or to comprehend the inmost reality of Thine Essence. Far be it from Thy glory that
Thy creatures should describe Thee or that anyone besides Thyself should
ever know Thee. I
have known Thee, O my God, by reason of Thy making Thyself known unto
me, for hadst Thou not revealed Thyself unto
me, I would not have known Thee.
I worship Thee by virtue of Thy summoning me unto Thee,
for had it not been for Thy summons I would not have worshiped Thee.
(The Báb, Selections
from the Writings of the Báb (Haifa: Bahá’í World Centre, 1978), p. 203) [22]
Remembrance
of God is like the rain and dew which bestow freshness and grace on flowers and
hyacinths, revive them and cause them to acquire fragrance, redolence and
renewed charm. “And thou hast seen
the earth dried up and barren: but
when We send down the rain upon it, it stirreth and swelleth, and groweth every
kind of luxuriant herb.”[1] Strive thou, then, to praise and glorify
God by night and by day, that thou mayest attain infinite freshness and beauty.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [23]
It behoveth
the servant to pray to and seek assistance from God, and to supplicate and
implore His aid. Such becometh the
rank of servitude, and the Lord will decree whatsoever He desireth, in
accordance with His consummate wisdom.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Arabic) [24]
Praise be to
God, thy heart is engaged in the commemoration of God, thy soul is gladdened by
the glad tidings of God and thou art absorbed in prayer. The state of prayer is the best of
conditions, for man is then associating with God. Prayer verily bestoweth life,
particularly when offered in private and at times, such as midnight, when
freed from daily cares.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 2009), no. 172) [25]
We must
strive to attain to that condition by being separated from all things and from
the people of the world and by turning to God alone. It will take some effort on the part of
man to attain to that condition, but he must work for it, strive for it. We can attain to it by thinking and
caring less for material things and more for the spiritual. The further we go from the one, the
nearer we are to the other. The
choice is ours.
Our spiritual
perception, our inward sight must be opened, so that we can see the signs and
traces of God’s spirit in everything.
Everything can reflect to us the light of the Spirit.
(Report of
‘Abdu’l-Bahá’s words as quoted in J. E. Esslemont, Bahá’u’lláh and the New
Era, 5th rev. ed. (Wilmette:
Bahá’í Publishing Trust, 1980), p. 89) [26]
Know thou,
verily, it is becoming in a weak one to supplicate to the Strong One, and it
behooveth a seeker of bounty to beseech the Glorious Bountiful One. When one supplicates to his Lord, turns
to Him and seeks bounty from His Ocean, this supplication brings light to his
heart, illumination to his sight, life to his soul and exaltation to his being.
(Report of
‘Abdu’l-Bahá’s words as quoted in J. E. Esslemont, Bahá’u’lláh and the New
Era, p. 93) [27]
In the
highest prayer, men pray only for the love of God, not because they fear Him or
hell, or hope for bounty or heaven....
When a man falls in love with a human being, it is impossible for him to
keep from mentioning the name of his beloved. How much more difficult is it to keep
from mentioning the Name of God when one has come to love Him.... The spiritual man finds no delight in
anything save in commemoration of God.
(Report of ‘Abdu’l-Bahá’s
words as quoted in J. E. Esslemont, Bahá’u’lláh and the New Era, pp. 94–95) [28]
When we turn to God with our whole heart and invoke His Name, a spiritual
connection is established through which we become a channel of divine influence.
(From a letter
dated 19 October 1925 written on behalf of Shoghi Effendi to an individual
believer) [29]
The
Spirit and Form of Prayer
The most
acceptable prayer is the one offered with the utmost spirituality and radiance;
its prolongation hath not been and is not beloved by God. The more detached and the purer the
prayer, the more acceptable is it in the presence of God.
(The Báb, Selections
from the Writings of the Báb, p. 78) [30]
The reason
why privacy hath been enjoined in moments of devotion is this, that thou mayest
give thy best attention to the remembrance of God, that thy heart may at all
times be animated with His Spirit, and not be shut out as by a veil from thy Best
Beloved. Let not thy tongue pay lip
service in praise of God while thy heart be not attuned to the exalted Summit
of Glory, and the Focal Point of communion. Thus if haply thou dost live in the Day
of Resurrection, the mirror of thy heart will be set towards Him Who is the Day-Star
of Truth; and no sooner will His light shine forth than the splendour thereof
shall forthwith be reflected in thy heart.
For He is the Source of all goodness, and unto Him revert all
things. But if He appeareth while
thou hast turned unto thyself in meditation, this shall not profit thee, unless
thou shalt mention His Name by words He hath revealed. For in the forthcoming Revelation it is
He Who is the Remembrance of God, whereas the devotions which thou art offering
at present have been prescribed by the Point of the Bayán, while He Who will
shine resplendent in the Day of Resurrection is the Revelation of the inner
reality enshrined in the Point of the Bayán—a Revelation more potent,
immeasurably more potent, than the one which hath preceded it.
(The Báb, Selections
from the Writings of the Báb, pp. 93–94) [31]
As for
devotions other than obligatory prayer, if these be chanted jointly and with a
pleasant and affecting melody, this would be most acceptable.
(‘Abdu’l-Bahá, from
a Tablet—translated from the Persian) [32]
The simplicity characterizing the offering of Bahá’í prayers, whether
obligatory or otherwise, should be maintained. Rigidity and rituals should be strictly
avoided.
(In the handwriting
of Shoghi Effendi, appended to a letter dated 30 October 1936 written on his
behalf to an individual believer) [33]
‘Abdu’l-Bahá once said: “The
worshipper must pray with a detached spirit, unconditional surrender of the
will, concentrated attention and spiritual fervour…. Automatic, formal prayers which do not
touch the core of the heart are of no avail.”
(From a letter
dated 19 October 1925 written on behalf of Shoghi Effendi to an individual
believer) [34]
As regards
the chanting of Tablets in the Temple, Shoghi Effendi wishes in this connection
to urge the friends to avoid all forms of rigidity and uniformity in matters of
worship. There is no objection to
the recital or chanting of prayers in the Oriental language, but there is also
no obligation whatever of adopting such a form of prayer at any devotional
service in the auditorium of the Temple.
It should neither be required nor prohibited. The important thing that should always
be borne in mind is that with the exception of certain specific obligatory
prayers Bahá’u’lláh has given us no strict or special rulings in matters of
worship whether in the Temple or elsewhere. Prayer is essentially a communion
between man and God, and as such transcends all ritualistic forms and formulae.
(From a letter
dated 15 June 1935 written on behalf of Shoghi Effendi to an individual
believer) [35]
Daily
prayers—with the exception of the specific obligatory prayers such as the
“Namáz”[2]—can be
recited in any fashion or manner which the believer chooses. Uniformity in the case of such prayers
should under no circumstances be imposed upon the friends. The worshipper should be left entirely
free to pray as he wishes.
(From a letter
dated 6 July 1935 written on behalf of Shoghi Effendi to an individual
believer) [36]
With regard
to your spiritual experiences, the Guardian has been very interested to share
them. He would, however, urge you
to always use and read, during your hours of meditation and prayer, the words
revealed by Bahá’u’lláh and the Master.
(From a letter
dated 6 December 1935 written on behalf of Shoghi Effendi to an individual
believer) [37]
The true
worshipper, while praying, should endeavour not so much to ask God to fulfil
his wishes and desires, but rather to adjust these and make them conform to the
Divine Will. Only through such an
attitude can one derive that feeling of inner peace and contentment which the
power of prayer alone can confer.
(From a letter
dated 26 October 1938 written on behalf of Shoghi Effendi to an individual
believer) [38]
He feels more
emphasis should be laid on the importance and power of prayer, including the
use of The Greatest Name, but not over-emphasizing it. It is the spirit behind the words which
is really important.
(From a letter
dated 16 March 1946 written on behalf of Shoghi Effendi to an individual
believer) [39]
The daily
prayers are to be said each one for himself, aloud or silent makes no
difference. There is no
congregational prayer except that for the dead. We read healing and other prayers in our
meetings, but the daily prayer is a personal obligation, so someone else
reading it is not quite the same thing as saying it for yourself.
(From a letter
dated 31 January 1949 written on behalf of Shoghi Effendi to an individual
believer) [40]
The powers latent in prayer are manifested when it is motivated by the
love of God, beyond any fear or favour, and free from ostentation and
superstition. It is to be expressed
with a sincere and pure heart conducive to contemplation and meditation so that
the rational faculty can be illumined by its effects. Such prayer will transcend the
limitation of words and go well beyond mere sounds. The sweetness of its melodies must gladden
and uplift the heart and reinforce the penetrating power of the Word,
transmuting earthly inclinations into heavenly attributes and inspiring
selfless service to humankind.
(The Universal
House of Justice, from a letter dated 18 December 2014 to the Bahá’ís in Iran) [41]
The
Role of Meditation
Do thou meditate on that which We have revealed unto thee, that thou
mayest discover the purpose of God, thy Lord, and the Lord of all worlds. In these words the mysteries of Divine
Wisdom have been treasured.
(Bahá’u’lláh, Gleanings
from the Writings of Bahá’u’lláh, LXXIX) [42]
Bahá’u’lláh
says there is a sign (from God) in every phenomenon: the sign of the intellect is
contemplation and the sign of contemplation is silence, because it is
impossible for a man to do two things at one time—he cannot both speak and
meditate.
It is an
axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain
questions to your spirit and the spirit answers: the light breaks forth and the reality
is revealed.
You cannot
apply the name “man” to any being void of this faculty of meditation; without
it he would be a mere animal, lower than the beasts.
Through the
faculty of meditation man attains to eternal life; through it he receives the
breath of the Holy Spirit—the bestowal of the Spirit is given in reflection and
meditation.
The spirit of
man is itself informed and strengthened during meditation; through it affairs
of which man knew nothing are unfolded before his view. Through it he receives Divine
inspiration, through it he receives heavenly food.
Meditation is
the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from
all outside objects; in that subjective mood he is immersed in the ocean of
spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as
endowed with two kinds of sight; when the power of insight is being used the
outward power of vision does not see.
This faculty
of meditation frees man from the animal nature, discerns the reality of things,
puts man in touch with God.
This faculty
brings forth from the invisible plane the sciences and arts. Through the meditative faculty
inventions are made possible, colossal undertakings are carried out; through it
governments can run smoothly.
Through this faculty man enters into the very Kingdom of God.
Nevertheless
some thoughts are useless to man; they are like waves moving in the sea without
result. But if the faculty of
meditation is bathed in the inner light and characterized with divine
attributes, the results will be confirmed.
The meditative
faculty is akin to the mirror; if you put it before earthly objects it will
reflect them. Therefore if the
spirit of man is contemplating earthly subjects he will be informed of these.
But if you
turn the mirror of your spirits heavenwards, the heavenly constellations and
the rays of the Sun of Reality will be reflected in your hearts, and the
virtues of the Kingdom will be obtained.
Therefore let
us keep this faculty rightly directed—turning it to the heavenly Sun and not to
earthly objects—so that we may discover the secrets of the Kingdom, and
comprehend the allegories of the Bible and the mysteries of the spirit.
May we indeed
become mirrors reflecting the heavenly realities, and may we become so pure as
to reflect the stars of heaven.
(‘Abdu’l-Bahá, Paris
Talks: Addresses given by
‘Abdu’l-Bahá in Paris in 1911–1912 (Wilmette: Bahá’í Publishing Trust, 2011), no. 54) [43]
... of course
the Bahá’ís can and should meditate upon the significances of the writings, and
endeavour to grasp their meaning to the uttermost. There can be no possible objection to
this. However, certain things are,
by their very nature, a mystery to us, at least in our present stage of
development.
(From a letter
dated 14 January 1942 written on behalf of Shoghi Effendi to an individual
believer) [44]
There are no set forms of meditation prescribed in the teachings, no
plan, as such, for inner development.
The friends are urged—nay enjoined—to pray, and they also should meditate,
but the manner of doing the latter is left entirely to the individual.
…
The
inspiration received through meditation is of a nature that one cannot measure
or determine. God can inspire into
our minds things that we had no previous knowledge of, if He desires to do so.
(From a letter dated
25 January 1943 written on behalf of Shoghi Effendi to individual believers) [45]
Through
meditation the doors of deeper knowledge and inspiration may be opened. Naturally, if one meditates as a Bahá’í
he is connected with the Source; if a man believing in God meditates he is
tuning in to the power and mercy of God; but we cannot say that any inspiration
which a person, not knowing Bahá’u’lláh, or not believing in God, receives is
merely from his own ego. Meditation
is very important, and the Guardian sees no reason why the friends should not
be taught to meditate, but they should guard against superstitious or foolish
ideas creeping into it.
(From a letter dated
19 November 1945 written on behalf of Shoghi Effendi to an individual believer) [46]
He thinks it
would be wiser for the Bahá’ís to use the Meditations given by Bahá’u’lláh, and
not any set form of meditation recommended by someone else; but the believers
must be left free in these details and allowed to have personal latitude in
finding their own level of communion with God.
(From a letter
dated 27 January 1952 written on behalf of Shoghi Effendi to an individual
believer) [47]
Prayer,
Meditation, and Action
Therefore
strive that your actions day by day may be beautiful prayers. Turn towards God, and seek always to do
that which is right and noble.
Enrich the poor, raise the fallen, comfort the sorrowful, bring healing
to the sick, reassure the fearful, rescue the oppressed, bring hope to the
hopeless, shelter the destitute!
(‘Abdu’l-Bahá, Paris
Talks, no. 26) [48]
O
maid-servant of God! Chant the
Words of God and, pondering over their meaning, transform them into
actions! I ask God to cause thee to
attain a high station in the Kingdom of Life forever and ever.
(‘Abdu’l-Bahá, Tablets
of Abdul-Baha Abbas, vol. 1 (Chicago:
Bahá’í Publishing Society, 1909), p. 85) [49]
Prayer and
meditation are very important factors in deepening the spiritual life of the
individual, but with them must go also action and example, as these are the
tangible results of the former.
Both are essential.
(From a letter
dated 15 May 1944 written on behalf of Shoghi Effendi to an individual believer) [50]
The Master said guidance was when the doors opened after we tried. We can pray, ask to do God’s will only,
try hard, and then if we find our plan is not working out, assume it is not the
right one, at least for the moment.
(From a letter
dated 29 October 1952 written on behalf of Shoghi Effendi to an individual believer) [51]
When a person
becomes a Bahá’í, actually what takes place is that the seed of the spirit
starts to grow in the human soul.
This seed must be watered by the outpourings of the Holy Spirit. These gifts of the spirit are received
through prayer, meditation, study of the Holy Utterances and service to the
Cause of God. The fact of the
matter is that service in the Cause is like the plough which ploughs the
physical soil when seeds are sown.
It is necessary that the soil be ploughed up, so that it can be
enriched, and thus cause a stronger growth of the seed. In exactly the same way the evolution of
the spirit takes place through ploughing up the soil of the heart so that it is
a constant reflection of the Holy Spirit.
In this way the human spirit grows and develops by leaps and bounds.
(From a letter
dated 6 October 1954 written on behalf of Shoghi Effendi to an individual
believer) [52]
The friends … should turn to God for guidance in prayer and meditation,
should study the Teachings of the Faith and then arise and act. Prayer and meditation, and study,
without action, are of no value, and action must be reinforced by these other
things, which strengthen the soul and nourish the mind.
(From a letter dated 30
May 1956 written on behalf
of Shoghi Effendi to the Hands of the Cause in Asia) [53]
The beloved
Guardian has stressed over and over again, that to effectively teach the Faith,
the individual must study deeply the Divine Word, imbibe its life-giving
waters, and feast upon its glorious teachings. He should then meditate on the
import of the Word, and finding its spiritual depths, pray for guidance
and assistance. But most important,
after prayer is action.
After one has prayed and meditated, he must arise, relying fully on the
guidance and confirmation of Bahá’u’lláh, to teach His Faith. Perseverance in action is
essential, just as wisdom and audacity are necessary for effective
teaching. The individual must
sacrifice all things to this great goal, and then the victories will be won.
(From a letter dated 30
May 1956 written on behalf
of Shoghi Effendi to the Hands of the Cause in the United States) [54]
Teaching is
the source of Divine Confirmation.
It is not sufficient to pray diligently for guidance, but this prayer
must be followed by meditation as to the best methods of action and then
action itself. Even
if the action should not immediately produce results, or perhaps not be
entirely correct, that does not make so much difference, because prayers
can only be answered through action
and if someone’s action is wrong, God can use that method of showing the
pathway which is right. Therefore
you and the other members of the … Assembly must arise and diligently teach the
Cause. You will find that you will
be guided and confirmed in this work.
(From a letter
dated 22 August 1957 written on behalf of Shoghi Effendi to an individual
believer) [55]
Obligatory
Prayers
As for thy
mention of the Obligatory Prayer:
in truth, anyone who readeth this with absolute sincerity will attract
all created things, and confer new life upon the world of being. This servant beseecheth his Lord to
assist His loved ones in that which will deliver them from this world’s
vicissitudes, its preoccupations, its frustrations, and its darkness, and will
adorn them with that which shall under all conditions draw them nigh unto Him. He, verily, is the All-Possessing, the
Most High.[3]
(Bahá’u’lláh,
from a Tablet—translated from the Arabic and the Persian) [56]
The
obligatory prayers are binding inasmuch as they are conducive to humility and
submissiveness, to setting one’s face towards God and expressing devotion to
Him. Through such prayer man
holdeth communion with God, seeketh to draw near unto Him, converseth with the
true Beloved of his heart, and attaineth spiritual stations.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [57]
Know thou
that in every word and movement of the obligatory prayer there are allusions,
mysteries and a wisdom that man is unable to comprehend, and letters and
scrolls cannot contain.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Arabic) [58]
In regard to
the question which you have been asked by the London Assembly to submit to the
Guardian concerning the recital of “Munájáts”:[4] He wishes me first to draw your
attention to the fact that there is a fundamental difference between “Namáz”
and “Munáját”. While the former,
being specifically ordained by Bahá’u’lláh, is obligatory and must, in
accordance with His definite instructions given in the Aqdas, be recited
privately, the latter is neither compulsory nor is there any prescribed way for
its recital. But although the
friends are thus left free to follow their own inclination when reading the
“Munáját” they should take the utmost care that any manner they practise should
not acquire too rigid a character, and thus develop into an institution.
This is a point
which the friends should always bear in mind, lest they deviate from the clear
path indicated by the Teachings.
(From a letter
dated 25 October 1934 written on behalf of Shoghi Effendi to an individual
believer) [59]
... the obligatory prayers are by their very nature of greater
effectiveness and are endowed with a greater power than the non-obligatory
ones, and as such are essential.
(From a letter
dated 4 January 1936 written on behalf of Shoghi Effendi to an individual
believer) [60]
The
instructions that accompany these prayers, such as the washing of hands and
face, of bowing down and of raising one’s hands, have been definitely ordained
by Bahá’u’lláh, and as such should be entirely and confidently carried out by the
believers, and particularly by the Bahá’í youth, on whose shoulders has been
laid the chief responsibility of vindicating the truth and preserving the
integrity of the laws and ordinances of the Faith.
The daily
obligatory prayers are three in number. The shortest one consists of a single
verse which has to be recited once every twenty-four hours and at midday. The medium, which begins with the words,
“The Lord is witness that there is none other God but He,” has to be recited
three times a day, in the morning, at noon and in the evening. This prayer is accompanied by certain
physical acts and gestures. The
long prayer, which is the most elaborate of the three, has to be recited only
once in every twenty-four hours, and at any time one feels inclined to do so.
The believer
is entirely free to choose any one of these three prayers, but is under the
obligation of reciting one of them, and in accordance with any specific
directions with which it may be accompanied.
(From a letter
dated 10 January 1936 written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States and Canada) [61]
You had asked about performing obligatory prayers in
the Maͯsh̲riqu’l-Aͯdh̲kár. He told
me to write: “Obligatory prayer is
not forbidden in the Maͯsh̲riqu’l-Aͯdh̲kár, but the friends have not been and
are not required to perform it in the Temple. Congregational prayer is prohibited, save
in the Prayer for the Dead. Designating the place and determining the
conditions for the recital of obligatory prayers in the Maͯsh̲riqu’l-Aͯdh̲kár
are secondary matters to be referred to the Spiritual Assembly of that city.”
(From a letter
dated 30 January 1937 written on behalf of Shoghi Effendi to an individual
believer) [62]
The Guardian
particularly appreciates the fact that you have been faithfully observing
Bahá’u’lláh’s injunction regarding the recital of the daily obligatory prayers,
and have thereby set such a high example before your Bahá’í fellow-youth. These daily prayers have been endowed
with a special potency which only those who regularly recite them can
adequately appreciate. The friends
should therefore endeavour to make daily use of these prayers, whatever the
peculiar circumstances and conditions of their life.
(From a letter
dated 23 February 1939 written on behalf of Shoghi Effendi to individual
believers) [63]
With
reference to your question regarding the three daily obligatory prayers: the Bahá’í worshipper is not required to
recite them all each day, but has to choose one, and should also strictly
conform to any instructions revealed by Bahá’u’lláh in connection with its
recital, such as the raising of hands, various genuflexions, etc. Those who for some reason or other,
especially when physically unable to observe these regulations owing to illness
or some bodily defect, cannot conform to these instructions should preferably
choose the short prayer, which is exceedingly simple.
(From a letter
dated 7 December 1939 written on behalf of Shoghi Effendi to an individual
believer) [64]
He would
advise you to only use the short midday Obligatory Prayer. This has no genuflections and only
requires that when saying it the believer turn his face towards ‘Akká where
Bahá’u’lláh is buried. This is a
physical symbol of an inner reality, just as the plant stretches out to the
sunlight—from which it receives life and growth—so we turn our hearts to the
Manifestation of God, Bahá’u’lláh, when we pray; and we turn our faces, during
this short prayer, to where His dust lies on this earth as a symbol of the
inner act.
Bahá’u’lláh
has reduced all ritual and form to an absolute minimum in His Faith. The few forms that there are—like those
associated with the two longer obligatory daily prayers—are only symbols of the
inner attitude. There is a wisdom
in them, and a great blessing, but we cannot force ourselves to understand or
feel these things, that is why He gave us also the very short and simple
prayer, for those who did not feel the desire to perform the acts associated
with the other two.
(From a letter
dated 24 June 1949 written on behalf of Shoghi Effendi to an individual
believer) [65]
As regards
the questions about the proper use of the Long Obligatory Prayer: All the writings of the Faith may
be read and should be read for the instruction and inspiration of the
friends. This includes the specific
prayers. If a believer is
physically incapable of performing the genuflexions accompanying one of the
prayers, and yet he longs to say it as an obligatory prayer, then he may do so. By physically incapable is meant a real
physical incapacity which a physician would attest as genuine.
(From a letter
dated 17 February 1955 written on behalf of Shoghi Effendi to the Local
Spiritual Assembly of Los Angeles, California) [66]
We have
determined, therefore, that it is imperative for all the believers to deepen
their awareness of the blessings conferred by the laws which directly foster
the devotional life of the individual and, thus, of the community. The essentials of these laws are known
to all Bahá’ís, but acquiring greater insight into their significance must
include carrying out all the divinely revealed aspects of their
observance. These are the laws
which pertain to obligatory prayer, fasting and recitation of the Greatest Name
ninety-five times a day.
Bahá’u’lláh
asserts: “One who performeth
neither good deeds nor acts of worship is like unto a tree which beareth no
fruit, and an action which leaveth no trace. Whosoever experienceth the holy ecstasy
of worship will refuse to barter such an act or any praise of God for all that
existeth in the world. Fasting and
obligatory prayer are as two wings to man’s life. Blessed be the one who soareth with
their aid in the heaven of the love of God, the Lord of all worlds.”
(The Universal
House of Justice, from a letter dated 28 December 1999 to the Bahá’ís of the
World) [67]
The Devotional
Character of the Community
Gather ye
together with the utmost joy and fellowship and recite the verses revealed by
the merciful Lord. By so doing the
doors to true knowledge will be opened to your inner beings, and ye will then
feel your souls endowed with steadfastness and your hearts filled with radiant
joy.
(Bahá’u’lláh,
from a Tablet—translated from the Arabic) [68]
Thou hast
asked about places of worship and the underlying reason therefor. The wisdom in raising up such buildings
is that at a given hour, the people should know it is time to meet, and all
should gather together, and, harmoniously attuned one to another, engage in
prayer; with the result that out of this coming together, unity and affection
shall grow and flourish in the human heart.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, no. 58) [69]
Praised be
God, ye two have demonstrated the truth of your words by your deeds, and have
won the confirmations of the Lord God.
Every day at first light, ye gather the Bahá’í children together and
teach them the communes and prayers.
This is a most praiseworthy act, and bringeth joy to the children’s
hearts: that they should, at every
morn, turn their faces toward the Kingdom and make mention of the Lord and
praise His Name, and in the sweetest of voices, chant and recite.
These
children are even as young plants, and teaching them the prayers is as letting
the rain pour down upon them, that they may wax tender and fresh, and the soft
breezes of the love of God may blow over them, making them to tremble with joy.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, no. 115) [70]
Indeed, the
chief reason for the evils now rampant in society is a lack of
spirituality. The materialistic
civilization of our age has so much absorbed the energy and interest of
mankind, that people in general no longer feel the necessity of raising
themselves above the forces and conditions of their daily material
existence. There is not sufficient
demand for things that we should call spiritual to differentiate them from the
needs and requirements of our physical existence. The universal crisis affecting mankind
is, therefore, essentially spiritual in its causes. The spirit of the age, taken on the
whole, is irreligious. Man’s
outlook upon life is too crude and materialistic to enable him to elevate
himself into the higher realms of the spirit.
It is this
condition, so sadly morbid, into which society has fallen, that religion seeks
to improve and transform. For the
core of religious faith is that mystic feeling that unites man with God. This state of spiritual communion can be
brought about and maintained by means of meditation and prayer. And this is the reason why Bahá’u’lláh
has so much stressed the importance of worship. It is not sufficient for a believer to
merely accept and observe the teachings.
He should, in addition, cultivate the sense of spirituality, which he
can acquire chiefly by the means of prayer. The Bahá’í Faith, like all other Divine
religions, is thus fundamentally mystic in character. Its chief goal is the development of the
individual and society, through the acquisition of spiritual virtues and
powers. It is the soul of man that
has first to be fed. And this
spiritual nourishment prayer can best provide. Laws and institutions, as viewed by
Bahá’u’lláh, can become really effective only when our inner spiritual life has
been perfected and transformed. Otherwise
religion will degenerate into a mere organization, and become a dead thing.
The
believers, particularly the young ones, should therefore fully realize the
necessity of praying. For prayer is
absolutely indispensable to their inner spiritual development, and this,
already stated, is the very foundation and purpose of the Religion of God.
(From a letter
dated 8 December 1935 written on behalf of Shoghi Effendi to an individual
believer) [71]
… the flourishing of the community, especially at the local level,
demands a significant enhancement in patterns of behavior.… It involves the practice of collective
worship of God. Hence, it is
essential to the spiritual life of the community that the friends hold regular
devotional meetings in local Bahá’í centres, where available, or elsewhere,
including the homes of believers.
(The Universal
House of Justice, Riḍván 1996 message to the Bahá’ís of the World) [72]
The spiritual
growth generated by individual devotions is reinforced by loving association
among the friends in every locality, by worship as a community and by service
to the Faith and to one’s fellow human beings. These communal aspects of the godly life
relate to the law of the Maͯsh̲riqu’l-Aͯdh̲kár which appears in the
Kitáb-i-Aqdas.… [T]he holding of
regular meetings for worship open to all and the involvement of Bahá’í
communities in projects of humanitarian service are expressions of this element
of Bahá’í life and a further step in the implementation of the Law of God.
(The Universal
House of Justice, from a letter dated 28 December 1999 to the Bahá’ís of the
World) [73]
Thousands
upon thousands, embracing the diversity of the entire human family, are engaged
in systematic study of the Creative Word in an environment that is at once
serious
and uplifting. As they strive to
apply through a process of action, reflection and consultation the insights
thus gained, they see their capacity to serve the Cause rise to new
levels. Responding to the inmost
longing of every heart to commune with its Maker, they carry
out acts of collective worship in diverse settings, uniting with others in
prayer, awakening spiritual susceptibilities, and shaping a pattern of life
distinguished for its devotional character.
(The Universal
House of Justice, Riḍván 2008 message to the Bahá’ís of the World) [74]
We have called upon the Bahá’ís to see in their
endeavours of community building the creation of a new pattern of how society
can be.... Essential to that
pattern is the devotional meeting—a communal aspect of the godly life and a
dimension of the concept of the Mashriqu’l-Adhkár—which
represents a marvellous opportunity for your community not only to worship the
Almighty and seek His benedictions in your own lives, but to extend to your
fellow citizens the spiritual energies of prayer, to restore for them the
purity of worship, to kindle in their hearts faith in the confirmations of God,
and to strengthen in them, no less than in yourselves, eagerness to serve the
nation and humanity and to show constructive resilience in the path of justice.
Beloved
friends: Gatherings dedicated to
prayer throughout your blessed land, in every neighbourhood, town, village, and
hamlet, and the increasing access that your compatriots are gaining to Bahá’í
prayers are enabling your community to shine the light of unity in the
assemblage of humanity, lending a share to the endeavours of your fellow
believers throughout the world.
Plant, then, the seeds of future Maͯsh̲riqu’l-Aͯdh̲kárs for the benefit
of all, and ignite countless beacons of light against the gloom of hatred and
inequity.
(The Universal
House of Justice, from a letter dated 18 December 2014 to the Bahá’ís in Iran) [75]
The systematic pursuit of
the Plan in all its dimensions gives rise to a pattern of collective endeavour
distinguished not only for its commitment to service, but also for its
attraction to worship. The
intensification of activity which the next five years requires will further
enrich the devotional life shared by those who serve side by side in clusters
around the world. This process of
enrichment is already much advanced:
witness, for instance, how gatherings for worship have been integrated
into the core of community life.
Devotional meetings are occasions where any soul may enter, inhale the
heavenly fragrances, experience the sweetness of prayer, meditate upon the
Creative Word, be transported on the wings of the spirit, and commune with the
one Beloved. Feelings of fellowship
and common cause are generated, particularly in the spiritually heightened conversations
that naturally occur at such times and through which the “city of the human
heart” may be opened. By convening
a gathering for worship at which adults and children of any background are
welcome, the spirit of the Maͯsh̲riqu’l-Aͯdh̲kár is evoked in
any locality. The enhancement of
the devotional character of a community also has an effect on the Nineteen Day
Feast and can be felt at other times when the friends come together.
(The Universal
House of Justice, from a letter dated 29 December 2015 to the Conference of the
Continental Boards of Counsellors) [76]
Further
Considerations
Prayers and
Healing
During thy
supplications to God and thy reciting, “Thy Name is my healing,” consider how
thine heart is cheered, thy soul delighted by the spirit of the love of God,
and thy mind attracted to the Kingdom of God! By these attractions one’s ability and
capacity increase. When the vessel
is enlarged the water increases, and when the thirst grows the bounty of the
cloud becomes agreeable to the taste of man. This is the mystery of supplication and
the wisdom of stating one’s wants.
(Report of
‘Abdu’l-Bahá’s words as quoted in J. E. Esslemont, Bahá’u’lláh and the New
Era, p. 93) [77]
O handmaid of
God! Prayers are granted through
the universal Manifestations of God.
Nevertheless, where the wish is to obtain material things, even where
the heedless are concerned, if they supplicate, humbly imploring God’s help—even
their prayer hath an effect.
…
O handmaid of
God! The prayers which were
revealed to ask for healing apply both to physical and spiritual healing. Recite them, then, to heal both the soul
and the body. If healing is right
for the patient, it will certainly be granted; but for some ailing persons,
healing would only be the cause of other ills, and therefore wisdom doth not
permit an affirmative answer to the prayer.
O handmaid of
God! The power of the Holy Spirit
healeth both physical and spiritual ailments.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, no. 139) [78]
Spirit has influence; prayer has spiritual effect. Therefore, we pray, “O God! Heal this sick one!” Perchance God will
answer. Does it matter who
prays? God will answer the prayer
of every servant if that prayer is urgent.
His mercy is vast, illimitable.
He answers the prayers of all His servants. He answers the prayer of this
plant. The plant prays potentially,
“O God! Send me rain!” God answers the prayer, and the plant grows. God will answer anyone.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace:
Talks Delivered by ‘Abdu’l-Bahá during His Visit to the United States
and Canada in 1912 (Wilmette:
Bahá’í Publishing Trust, 2007), p. 345) [79]
Ultimately it is God’s will destined for us that will be established, but
we are assured that prayer for the sick is efficacious and is often
answered. It may take time, but we
should have faith.
(From a letter
dated 8 November 1931 written on behalf of Shoghi Effendi to an individual
believer) [80]
He is
delighted to hear you are now fully recovered and again active in your
important work for the Cause.
However, you should not neglect your health, but consider it the means
which enables you to serve. It—the
body—is like a horse which carries the personality and spirit, and as such
should be well cared for so it can do its work! You should certainly safeguard your
nerves, and force yourself to take time, and not only for prayer and
meditation, but for real rest and relaxation. We don’t have to pray and meditate for
hours in order to be spiritual.
(From a letter
dated 23 November 1947 written on behalf of Shoghi Effendi to an individual
believer) [81]
The Guardian
is happy to learn that the prayers of the friends had such a beneficial effect
on the healing of Mr. .... Prayer
is a ladder on which the soul ascends into Heaven. It is the link with the spiritual
realms, and if used with true dedication, brings the spiritual forces to the aid
and assistance of the believers in this world.
(From a letter
dated 28 March 1953 written on behalf of Shoghi Effendi to individual believers) [82]
The Importance
of Memorization
We should
memorize the Hidden Words, follow the exhortations of the Incomparable Lord,
and conduct ourselves in a manner which befitteth our servitude at the
threshold of the one true God.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [83]
When your hearts are wholly attracted to the one true God you will
acquire divine knowledge, will become attentive to the proofs and testimonies
and will commit to memory the glad-tidings concerning the Manifestation of the
Beauty of the All-Merciful, as mentioned in the heavenly Scriptures. Then ye shall behold how wondrous are
His confirmations and how gracious is His assistance.
(‘Abdu’l-Bahá, from
a Tablet—translated from the Persian) [84]
The Guardian
was truly pleased to note that you have already started reading some Bahá’í
books, and would specially advise you to endeavour to commit to memory certain
passages from the Writings of Bahá’u’lláh, and in particular, some of His
prayers. This training would
undoubtedly be of tremendous help to you in your future studies of the Cause,
and would also serve to considerably deepen and enrich your own spiritual life
at present.
(From a letter
dated 10 April 1939 written on behalf of Shoghi Effendi to an individual
believer) [85]
The
Object of Our Devotion
While praying
it would be better to turn one’s thoughts to the Manifestation as He continues,
in the other world, to be our means of contact with the Almighty. We can, however, pray directly to God
Himself.
(From a letter dated 27 April 1937 written on behalf of Shoghi Effendi to
the National Spiritual Assembly of India and Burma) [86]
You have
asked whether our prayers go beyond Bahá’u’lláh: it all depends whether we pray to Him
directly or through Him to God. We
may do both, and also can pray directly to God, but our prayers would certainly
be more effective and illuminating if they are addressed to Him through His
Manifestation, Bahá’u’lláh.
Under no
circumstances, however, can we, while repeating the prayers, insert the name
Bahá’u’lláh where the word “God” is used.
This would be tantamount to a blasphemy.
(From a letter dated 14 October 1937 written
on behalf of Shoghi Effendi to an individual believer) [87]
In regard to
your question: we must not be rigid
about praying; there is not a set of rules governing it; the main thing is we
must start out with the right concept of God, the Manifestation, the Master,
the Guardian—we can turn, in thought, to any one of them when we pray. For instance you can ask Bahá’u’lláh for
something, or, thinking of Him, ask God for it. The same is true of the Master or the
Guardian. You can turn in thought
to either of them and then ask their intercession, or pray direct to God. As long as you don’t confuse their
stations, and make them all equal, it does not matter much how you orient your
thoughts.
(From a letter
dated 24 July 1946 written on behalf of Shoghi Effendi to an individual
believer) [88]
If you find
you need to visualize someone when you pray, think of the Master. Through Him you can address
Bahá’u’lláh. Gradually try to think
of the qualities of the Manifestation, and in that way a mental form will fade
out, for after all the body is not the thing, His Spirit is there and is the
essential, everlasting element.
(From a letter
dated 31 January 1949 written on behalf of Shoghi Effendi to an individual
believer) [89]
… the Spirit of God reaches us through the Souls of the
Manifestations. We must learn to
commune with Their Souls and this is what the martyrs seemed to have done, and
what brought them such ecstasy of joy that life became nothing. This is the true mysticism, and the
secret, inner meaning of life, which humanity has at present drifted so far
from.
(From a letter
dated 28 July 1950 written on behalf of Shoghi Effendi to the Local Spiritual
Assembly of Manchester, England) [90]
As regards
your question: Bahá’u’lláh is, of
course, not God and not the Creator; but through Him we can know God, and
because of this position of Divine Intermediary, in a sense, He is all (or the
other Prophets) we can ever know of that Infinite Essence which is God. Therefore, we address ourselves in
prayer and thought to Him, or through Him to that Infinite Essence behind and
beyond Him.
(From a letter
dated 4 June 1951 written on behalf of Shoghi Effendi to individual believers) [91]
We must not
pray to the Guardian as to God; whoever we turn to when we pray, we must have
the correct concept of the station of that person: Bahá’u’lláh as the Supreme Manifestation
of God, the Master as the Perfect Man, the Centre of the Covenant, the Guardian
as his functions are defined in the Master’s Will. The friends need only read the Writings;
the answers are all in them; we have no priests in this Faith to interpret or
answer for us.
(From a letter dated 23 April 1957 written on behalf of Shoghi Effendi to
an individual believer) [92]
Additional
Passages
Number him, then, O my God, with such as have allowed nothing whatever to
deter them from beholding Thy beauty, or from meditating on the wondrous
evidences of Thine everlasting handiwork, that he may have fellowship with none
except Thee, and turn to naught save Thyself, and discover in whatever hath
been created by Thee in the kingdoms of earth and heaven nothing but Thy
wondrous Beauty and the revelation of the splendors of Thy face, and be so
immersed beneath the billowing oceans of Thine overruling providence and the
surging seas of Thy holy unity, that he will forget every mention except the
mention of Thy transcendent oneness, and banish from his soul the traces of all
evil suggestions, O Thou in Whose hands are the kingdoms of all names and
attributes!
(Bahá’u’lláh, Prayers
and Meditations by Bahá’u’lláh, CLXXXIV) [93]
Teach ye your
children so that they may peruse the divine verses every morn and eve. God hath prescribed unto every father to
educate his children, both boys and girls, in the sciences and in morals, and
in crafts and professions.
(Bahá’u’lláh,
from a Tablet—translated from the Arabic) [94]
Worship thou God in such wise that if
thy worship lead thee to the fire, no alteration in thine adoration would be produced,
and so likewise if thy recompense should be paradise. Thus and thus alone should be the worship which
befitteth the one True God. Shouldst thou worship Him
because of fear, this would be unseemly in the sanctified Court of His
presence, and could not be regarded as an act by thee dedicated
to the Oneness of His Being. Or if thy gaze
should be on paradise, and thou shouldst worship
Him while cherishing such a hope, thou wouldst make God’s
creation a partner with Him, notwithstanding the fact that paradise is desired
by men.
(The Báb, Selections
from the Writings of the Báb, pp. 77–78) [95]
It is seemly
that the servant should, after each prayer, supplicate God to bestow mercy and
forgiveness upon his parents.
Thereupon God’s call will be raised: “Thousand upon thousand of what thou
hast asked for thy parents shall be thy recompense!” Blessed is he who remembereth his
parents when communing with God.
There is, verily, no God but Him, the Mighty, the Well-Beloved.
(The Báb, Selections
from the Writings of the Báb, p. 94) [96]
O Lord! In this Most Great Dispensation Thou
dost accept the intercession of children in behalf of their parents. This is one of the special infinite
bestowals of this Dispensation.
Therefore, O Thou kind Lord, accept the request of this Thy servant at
the threshold of Thy singleness and submerge his father in the ocean of Thy grace,
because this son hath arisen to render Thee service and is exerting effort at
all times in the pathway of Thy love.
Verily, Thou art the Giver, the Forgiver and the Kind!
(‘Abdu’l-Bahá,
in Bahá’í Prayers: A Selection of Prayers Revealed by
Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá
(Wilmette: Bahá’í Publishing Trust,
2002) p. 63) [97]
Thou hast
asked about material means and prayer.
Prayer is like the spirit and material means are like the human
hand. The spirit operateth through
the instrumentality of the hand.
Although the one true God is the All-Provider, it is the earth which is
the means to supply sustenance.
“The heaven hath sustenance for you”[5] but when
sustenance is decreed it becometh available, whatever the means may be. When man refuseth to use material means,
he is like a thirsty one who seeketh to quench his thirst through means other
than water or other liquids. The
Almighty Lord is the provider of water, and its maker, and hath decreed that it
be used to quench man’s thirst, but its use is dependent upon His Will. If it should not be in conformity with
His Will, man is afflicted with a thirst which the oceans cannot quench.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [98]
With regard
to your question as to the value of intuition as a source of guidance for the
individual: implicit faith in our
intuitive powers is unwise, but through daily prayer and sustained effort one
can discover, though not always and fully, God’s will intuitively. Under no circumstances, however, can a
person be absolutely certain that he is recognizing God’s will, through the
exercise of his intuition. It often
happens that the latter results in completely misrepresenting the truth, and
thus becomes a source of error rather than of guidance.
(From a letter
dated 29 October 1938 written on behalf of Shoghi Effendi to an individual
believer) [99]
… the Guardian feels that it would be better for either the mothers of
Bahá’í children, or some Committee your Assembly might delegate the task to, to
choose excerpts from the Sacred Words to be used by the child rather than just something made up. Of course prayer can be purely
spontaneous, but many of the sentences and thoughts combined in Bahá’í writings
of a devotional nature are easy to grasp, and the revealed Word is endowed with
a power of its own.
(From a letter
dated 8 August 1942 written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the British Isles) [100]
The need is
very great, everywhere in the world, in and outside the Faith, for a true
spiritual awareness to pervade and motivate people’s lives. No amount of administrative procedure or
adherence to rules can take the place of this soul-characteristic, this
spirituality which is the essence of man.
(From a letter
dated 25 April 1945 written on behalf of Shoghi Effendi to an individual
believer) [101]
... as the Cause embraces members of all races and religions we should be
careful not to introduce into it the customs of our previous beliefs. Bahá’u’lláh has given us the obligatory
prayers, also prayers before sleeping, for travellers, etc. We should not introduce a new set of
prayers He has not specified, when He has given us already so many, for so many
occasions.
(From a letter
dated 27 September 1947 written on behalf of Shoghi Effendi to an individual
believer) [102]
He suggests
that, in addition to your usual teaching work there, you make a special point
of praying ardently not only for success in general, but that God may send to
you the souls that are ready. There
are such souls in every city, but to find them and make the right contact is
not easy.
(From a letter
dated 18 March 1950 written on behalf of Shoghi Effendi to the Local Spiritual
Assembly of Punta Arenas, Chile) [103]
Regarding
your question about prayer and the fact that some of our problems are not
solved through prayer, we must always realize that life brings to us many
situations, some of which are tests sent from God to train our characters, some
of which are accidental because we live in the world of nature and are subject
to the accidents of death, disease, etc., and some of which we bring on
ourselves by folly, selfishness or some other weak human trait.
It is not
correct to say that because a loved one dies, or is not cured of a disease, or
a problem is not solved, that God did not answer our prayer, or that we did not
pray to Him in a way to receive a favourable answer. Maybe what we prayed for was not the
Will of God or was the result of an accident and it produced an irrevocable
conclusion like death or disease or bankruptcy etc.
As you say,
sometimes the Bahá’ís believe that they are carrying out the Will of God and yet
we see that the results are very bad; we must therefore assume that they were
deluding themselves into believing that their decision and course of action was
according to His Will. What it all
amounts to is this, that we should supplicate God, but always with the
reservation that we prefer His Will to ours. We should also live up to the Laws of
His Teachings, for the more we do this, the more we are exemplary believers,
the more sure we will be of receiving a greater degree of His guidance.
(From a letter
dated 18 March 1951 written on behalf of Shoghi Effendi to an individual
believer) [104]
The Guardian
will pray for the quickening of your souls, the unfolding of the divine
mysteries, and the blessings of the Holy Spirit. It is the Holy Spirit that gives new
life, and this can today be found in rich abundance, in the Writings of
Bahá’u’lláh. His Words and
Teachings are the Water of Life, and the sustenance of spiritual growth. Therefore you should study the Word
carefully, meditate on its import and, having been touched by its spirit,
associate your mind and heart with Its atmosphere, then the way will become clear,
and the doors be opened.
(From a letter
dated 11 June 1956 written on behalf of Shoghi Effendi to a Bahá’í Study Group
in Columbus, Ohio) [105]
[1] Qur’án 22:5
[2] The Persian word Namáz denotes
the daily Obligatory Prayers.
[3] This Tablet was revealed in the voice of
Bahá’u’lláh’s amanuensis, Mírzá Áqá Ján, surnamed Khádimu’lláh (Servant
of God). Out of respect, the
Bahá’ís, rather than addressing Bahá’u’lláh directly, would write to Mírzá Áqá
Ján. The reply would be in the form
of a letter from Mírzá Áqá Ján quoting words of Bahá’u’lláh, but would, in
fact, be dictated in its entirety by Bahá’u’lláh. All parts of such Tablets, even those
which ostensibly are the words of Mírzá Áqá Ján himself, are Sacred Scripture
revealed by Bahá’u’lláh.
[4] The Persian word Munáját denotes
prayer.
[5] Qur’án 51:22