Index term: Financial Assistance
Should a woman be divorced in consequence of a proven act of infidelity, she shall receive no maintenance during her period of waiting. Thus hath the day-star of Our commandment shone forth resplendent from the firmament of justice. Truly, the Lord loveth union and harmony and abhorreth separation and divorce. Live ye one with another, O people, in radiance and joy. By My life! All that are on earth shall pass away, while good deeds alone shall endure; to the truth of My words God doth Himself bear witness. Compose your differences, O My servants; then heed ye the admonition of Our Pen of Glory and follow not the arrogant and wayward.
to engage in some occupation
It is obligatory for men and women to engage in a trade or profession. Bahá’u’lláh exalts “engagement in such work” to the “rank of worship” of God. The spiritual and practical significance of this law, and the mutual responsibility of the individual and society for its implementation are explained in a letter written on behalf of Shoghi Effendi:
With reference to Bahá’u’lláh’s command concerning the engagement of the believers in some sort of profession: the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the new World Order. As a corollary of this principle, Bahá’u’lláh further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá’u’lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work.
In one of His Tablets, ‘Abdu’l-Bahá states that “if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence. . . . By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice.” (See also note 162 on mendicancy.)
In response to a question concerning whether Bahá’u’lláh’s injunction requires a wife and mother, as well as her husband, to work for a livelihood, the Universal House of Justice has explained that Bahá’u’lláh’s directive is for the friends to be engaged in an occupation which will profit themselves and others, and that homemaking is a highly honourable and responsible work of fundamental importance to society.
Concerning the retirement from work for individuals who have reached a certain age, Shoghi Effendi in a letter written on his behalf stated that "this is a matter on which the International House of Justice will have to legislate as there are no provisions in the Aqdas concerning it".
It is obligatory for men and women to engage in a trade or profession. Bahá’u’lláh exalts “engagement in such work” to the “rank of worship” of God. The spiritual and practical significance of this law, and the mutual responsibility of the individual and society for its implementation are explained in a letter written on behalf of Shoghi Effendi:
With reference to Bahá’u’lláh’s command concerning the engagement of the believers in some sort of profession: the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the new World Order. As a corollary of this principle, Bahá’u’lláh further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá’u’lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work.
In one of His Tablets, ‘Abdu’l-Bahá states that “if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence. . . . By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice.” (See also note 162 on mendicancy.)
In response to a question concerning whether Bahá’u’lláh’s injunction requires a wife and mother, as well as her husband, to work for a livelihood, the Universal House of Justice has explained that Bahá’u’lláh’s directive is for the friends to be engaged in an occupation which will profit themselves and others, and that homemaking is a highly honourable and responsible work of fundamental importance to society.
Concerning the retirement from work for individuals who have reached a certain age, Shoghi Effendi in a letter written on his behalf stated that "this is a matter on which the International House of Justice will have to legislate as there are no provisions in the Aqdas concerning it".
Should resentment or antipathy arise between husband and wife, he is not to divorce her but to bide in patience throughout the course of one whole year
Divorce is strongly condemned in the Bahá’í Teachings. If, however, antipathy or resentment develop between the marriage partners, divorce is permissible after the lapse of one full year. During this year of patience, the husband is obliged to provide for the financial support of his wife and children, and the couple is urged to strive to reconcile their differences. Shoghi Effendi affirms that both the husband and wife "have equal right to ask for divorce" whenever either partner "feels it absolutely essential to do so".
In Questions and Answers, Bahá’u’lláh elaborates a number of issues concerning the year of patience, its observance (Q&A 12), establishing the date of its beginning (Q&A 19 and 40), the conditions for reconciliation (Q&A 38), and the role of witnesses and the Local House of Justice (Q&A 73 and 98). In relation to the witnesses, the Universal House of Justice has clarified that in these days the duties of the witnesses in cases of divorce are performed by the Spiritual Assemblies.
The detailed provisions of the Bahá’í laws on divorce are summarized in the Synopsis and Codification, section IV.C.2.a.-i.
Divorce is strongly condemned in the Bahá’í Teachings. If, however, antipathy or resentment develop between the marriage partners, divorce is permissible after the lapse of one full year. During this year of patience, the husband is obliged to provide for the financial support of his wife and children, and the couple is urged to strive to reconcile their differences. Shoghi Effendi affirms that both the husband and wife "have equal right to ask for divorce" whenever either partner "feels it absolutely essential to do so".
In Questions and Answers, Bahá’u’lláh elaborates a number of issues concerning the year of patience, its observance (Q&A 12), establishing the date of its beginning (Q&A 19 and 40), the conditions for reconciliation (Q&A 38), and the role of witnesses and the Local House of Justice (Q&A 73 and 98). In relation to the witnesses, the Universal House of Justice has clarified that in these days the duties of the witnesses in cases of divorce are performed by the Spiritual Assemblies.
The detailed provisions of the Bahá’í laws on divorce are summarized in the Synopsis and Codification, section IV.C.2.a.-i.
payment of Zakát
Zakát is referred to in the Qur’án as a regular charity binding upon Muslims. In due course the concept evolved into a form of alms-tax which imposed the obligation to give a fixed portion of certain categories of income, beyond specified limits, for the relief of the poor, for various charitable purposes, and to aid the Faith of God. The limit of exemption varied for different commodities, as did the percentage payable on the portion assessable.
Bahá’u’lláh states that the Bahá’í law of Zakát follows "what hath been revealed in the Qur’án" (Q&A 107). Since such issues as the limits for exemption, the categories of income concerned, the frequency of payments, and the scale of rates for the various categories of Zakát are not mentioned in the Qur’án, these matters will have to be set forth in the future by the Universal House of Justice. Shoghi Effendi has indicated that pending such legislation the believers should, according to their means and possibilities, make regular contributions to the Bahá’í Fund.
Zakát is referred to in the Qur’án as a regular charity binding upon Muslims. In due course the concept evolved into a form of alms-tax which imposed the obligation to give a fixed portion of certain categories of income, beyond specified limits, for the relief of the poor, for various charitable purposes, and to aid the Faith of God. The limit of exemption varied for different commodities, as did the percentage payable on the portion assessable.
Bahá’u’lláh states that the Bahá’í law of Zakát follows "what hath been revealed in the Qur’án" (Q&A 107). Since such issues as the limits for exemption, the categories of income concerned, the frequency of payments, and the scale of rates for the various categories of Zakát are not mentioned in the Qur’án, these matters will have to be set forth in the future by the Universal House of Justice. Shoghi Effendi has indicated that pending such legislation the believers should, according to their means and possibilities, make regular contributions to the Bahá’í Fund.
It is unlawful to beg, and it is forbidden to give to him who beggeth.
In a Tablet ‘Abdu’l-Bahá expounds the meaning of this verse. He states that “mendicancy is forbidden and that giving charity to people who take up begging as their profession is also prohibited”. He further points out in that same Tablet: “The object is to uproot mendicancy altogether. However, if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence . . . By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice.”
The prohibition against giving charity to people who beg does not preclude individuals and Spiritual Assemblies from extending financial assistance to the poor and needy or from providing them with opportunities to acquire such skills as would enable them to earn a livelihood (see note 56).
In a Tablet ‘Abdu’l-Bahá expounds the meaning of this verse. He states that “mendicancy is forbidden and that giving charity to people who take up begging as their profession is also prohibited”. He further points out in that same Tablet: “The object is to uproot mendicancy altogether. However, if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence . . . By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice.”
The prohibition against giving charity to people who beg does not preclude individuals and Spiritual Assemblies from extending financial assistance to the poor and needy or from providing them with opportunities to acquire such skills as would enable them to earn a livelihood (see note 56).