(Bahá’u’lláh, Lawh-i-Hikmat (Tablet of Wisdom), 1292? [1875-1876], to Mulla Muhammad Qa'ini (Nabil-i-Akbar) -- BH00223)
Chastity: integrity, strength, and tenderness
chastity and purity
Editorial introduction
Let your eye be chaste, your hand faithful, your tongue truthful and your heart enlightened. In Bahá’u’lláh’s sentence chastity is one strand in a whole person made trustworthy, inseparable from fidelity and honest speech. It is asked of everyone: a woman who sought a new companion each day would be judged unchaste, and ‘Abdu’l-Bahá adds that the same is true for men. Strength is redefined along the way, since a man of elephantine physique can be weaker than an ant while a woman behind the veil of purity may be the very picture of power, noble through reason and restraint. Marriage appears as a fortress, girls are to be taught constancy and firmness of purpose, and an atom of chastity is said to outweigh an ocean of knowledge. The Qur’an addresses men first [1] and then women [2] in its call to guard the gaze, a comparison that shows shared responsibility together with differing rules and settings. Shoghi Effendi’s account of a chaste and holy life reaches into dress, speech and amusements, and ends in forbearance toward others. The path continues toward purity of heart, the mastery of lust and passion, and sincerity of intention.
Selected passages
If a woman were to seek a new bed-companion each day this behavior would be evidence of complete unchastity. When thou considerest it truly, it is the same for men.
(‘Abdu’l-Bahá, 1904-May-13, to Muhammad Sadiq Naraqi -- AB03194)
For we observe that a male person with an elephant-like physique can be as lowly, contemptible and weak as an ant, while behind the veil of chastity and purity, a female can be the epitome of strength and power - the former enslaved by self and passion, the latter noble through reason and restraint; the former sinful and the latter virtuous.
(‘Abdu’l-Bahá, 1901 or <, to Wife of Kulayn (Mandali) -- AB06730)
Thou thyself art witness that in most Tablets We have summoned all to chastity, trustworthiness and religiosity.
(Bahá’u’lláh, to Mihdi -- BH11923)
Say: O concourse of loved ones! Hold fast unto trustworthiness, chastity and faithfulness.
(Bahá’u’lláh, 1300-11 [1883-Sep], to Husayn-Ali -- BH10116)
We counsel all to manifest the most great steadfastness, and chastity, and trustworthiness, and faithfulness, and that kindliness which We have enjoined upon all in My Most Great Book.
(Bahá’u’lláh, 1303-06-24 [1886-Mar-30], to Muhammad Rida Isfahani Arbab -- BH05233)
(Bahá’u’lláh, Lawh-i-Ibn-i-Dhi'b (Epistle to the Son of the Wolf), 1308 ? [1891], to Muhammad Taqi Isfahani (son of the Wolf) -- BH00005)
The first ornament and the foremost adornment for the handmaidens of God, after recognition, is chastity. Blessed is the handmaiden who holdeth fast unto it.
(Bahá’u’lláh, 1305-06-05 [1888-Feb-18], to Haji Mirza Muhammad Yazdi Alaqihband et al -- BH00242)
Furthermore, marriage becomes a fortress for a person, protecting them from passion and desire, and preserves them. It becomes the cause of one's chastity and purity, for in God's sight nothing is greater than chastity and purity. This is the highest station in the human world and among the characteristics of this divine creation, while its opposite belongs to the animal world.
(‘Abdu’l-Bahá, Words spoken on 1913-Apr-28 in Stuttgart -- ABU2323)
He continued: "Women and men must not embrace each other when not married, or not about to be married. They must not kiss each other.
… The Blessed Beauty directed that there should be great modesty in the women, that they should not bare the neck and bosom, and that the women in the East should wear a veil.
"The conditions are different in the West, but the women of the West must see the spiritual significance of this teaching. Do not distress them by saying that they should not have done this or that. They will see by themselves. Talk about this only, so to speak, one by one, with the friends, when you have opportunity."
(‘Abdu’l-Bahá, Words to A.M.Boylan, spoken in garden by the Hudson River on 1912-Jun-07 -- ABU1642)
(‘Abdu’l-Bahá, to Spiritual Assembly of Tihran, Womens Committee -- AB03742)
Become a manifestation of bounty and the essence of sanctification, detachment and supreme purity. Teach the sign of chastity and in the school of handmaidens give lessons in infinite virtue.
(‘Abdu’l-Bahá, to Wife of Abdu'l-Azimi -- AB09161)
Therefore, strive as much as you can to manifest supreme chastity, the purity of the highest realm, the knowledge of the Lord of Might, supreme guidance, the greatest bounty, and the loftiness of servitude to the Most Glorious Beauty, so that like a candle you may become illumined with human virtues.
(‘Abdu’l-Bahá, 1911 ca., to Sughra daughter of Haji Tabasi et al -- AB07412)
Therefore they must arise to that which befits this station and is worthy of this glory - namely, purity and detachment, radiance and sanctification, chastity and holiness, spirituality and cleanliness, perfection and knowledge, detachment and luminosity.
(‘Abdu’l-Bahá, to Baha'is of Abadih -- AB07515)
They have laid an everlasting foundation in this transient world and have kindled such a flame at the pole of the earth that the veils of the peoples were consumed. These women became the pride of men and embodied temples manifesting chastity and virtue.
(‘Abdu’l-Bahá -- AB09589)
Say: The greatest ornament for the handmaidens hath ever been and still is chastity and virtue. By God! The light of chastity illumineth the horizons of the spiritual worlds and its fragrance reacheth unto the Most Exalted Paradise.
(Bahá’u’lláh, 1305 ? [1887-1888], to Hudhud wife of Ismullahul-Asdaq -- BH02573)
God hath made chastity a crown for the heads of His handmaidens. Blessed is the handmaiden who hath attained unto this mighty station.
(Bahá’u’lláh, 1299 ? [1881-1882], to Abdu'l-Husayn son of Zi -- BH03218)
We counsel thee and all handmaidens to observe supreme chastity and the most great purity, and to that which will exalt your mention and your names amongst the servants and the loved ones.
(Bahá’u’lláh, 1307 ? [1889-1890], to Amatullah Sahib et al -- BH03155)
Say: O handmaidens of God! The greatest adornment for women in this world hath been supreme chastity, and the most excellent of all deeds is mighty steadfastness. We beseech God to adorn all with these two most exalted attributes.
(Bahá’u’lláh, 1304-05 [1887-Jan], to Amatu'llah Aqa Bigum -- BH07910)
O Qudsiyyih! Be a sign of sanctification and a banner of holiness, that thou mayest shed abroad upon the world the lights of true chastity.
(‘Abdu’l-Bahá -- AB11491)
But the essences of chastity and modesty, that is, the women who are faithful to God and assured in Him, though they experience injustice and persecution, sustain injuries and tribulations, become the objects of pillage and plunder, and behold their own loved ones spill their blood drop by drop upon the earth at the altar of love, these in the end shall receive the reward of eternal life, dwell in the Kingdom of heaven, experience infinite gladness, and enjoy everlasting gifts.
(‘Abdu’l-Bahá, to Wife of Siyyid Murtada -- AB03918)
O My handmaiden! Grieve not at what hath befallen thee, but hold fast unto purity, that the people of Paradise may inhale from thee the sweet fragrance of holiness.
(Bahá’u’lláh, 1290 [1873] or earlier, to Wife of Abdur-Rahim -- BH05752)
All pure things are acceptable. For example: water-pure-is acceptable; fresh air is most acceptable. As all pure things are acceptable and pleasing, therefore a pure voice is most acceptable, and causes great enjoyment.
There are two kinds of voices. One when the complete instrument is perfect, then the emission of sound is perfect. The second is when the instrument is imperfect, it affects the voice in such a way that is far from pleasing.
(‘Abdu’l-Bahá, Words to Mary Lucas and other pilgrims, spoken on 1905-Jan-30 -- ABU0474)
Chastity and purity of life are the two divine standards of the spiritual and moral law.
(‘Abdu’l-Bahá, Words spoken on 1913-Sep-04 in Ramleh -- ABU2960)
The body and the spirit alike must be kept clean and pure; in order to become in the image and likeness of God. let your watchword be 'clean bodies, pure spirits'.
(‘Abdu’l-Bahá, Words to some friends, spoken on 1915-Mar-14 -- ABU2264)
We beseech God to preserve all from that which is unseemly and to adorn them with the ornament of chastity.
(Bahá’u’lláh, 1304-05 [1887-Jan], to Amatullah -- BH06813)
Any soul from whom signs of wickedness and lust become manifest, such a one is not and hath never been of the True One.
(Bahá’u’lláh -- BH11522)
The people of Baha must be manifestations of the greatest chastity and supreme virtue. In the divine texts it is written, and the meaning of the verse in Persian is that even if the most beautiful women were to pass before them, their gaze would never turn in that direction. The meaning is that purity and sanctity are among the greatest characteristics of the people of Baha. … For an atom of chastity is greater than a hundred thousand years of worship and an ocean of knowledge.
(‘Abdu’l-Bahá, 1900 or <, to Kashani, Ghulam Ali father of Mihdi -- AB06060)
Say: Those who commit indecency and cling to the world are not of the people of Baha. The latter are souls who, should they pass through a valley of gold, would pass it by as passing clouds, never turning toward it. They are indeed of Me - the Concourse on High would surely find from their garments the fragrance of sanctity. Thy Lord beareth witness to this, as do those endowed with knowledge of the Book. Were the most beautiful women to appear before them in their finest adornment, their eyes would not turn toward them with desire. These are they who were created from piety.
(Bahá’u’lláh, Lawh-i-Sahab (Tablet of the Cloud) -- BH00739)
Marriage is the greatest fortress for the preservation of man's purity. It shall protect him from immoral deeds. It will be the means of his chastity and sanctity. In the estimation of God there are no greater attributes than chastity and sanctity. The greatest virtue of man is his chastity. The Most wonderful Bestowal of God is sanctity. These two qualities are specialized in man. Their absence means animalism and the ascendency of brute passions.
(‘Abdu’l-Bahá, Words to Mr Diebold and Miss Wieland, spoken at Hotel Marquardt on 1913-Apr-28 -- ABU1783)
Once when I was passing over Mount Carmel, I saw one of them ascending, murmuring in a state of supplication and humility, that was very touching. I was very pleased and stood listening. Truly purity and cleanliness have a wondrous effect.
(‘Abdu’l-Bahá, Words spoken on 1913-Mar-18 in Paris -- ABU2425)
Further quotations · supplied wording and references
A chaste and holy life must be made the controlling principle in the behavior and conduct of all Baha'is, both in their social relations with the members of their own community, and in their contact with the world at large.... Such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations. It demands daily vigilance in the control of one's carnal desires and corrupt inclinations. It calls for the abandonment of a frivolous conduct, with its excessive attachment to trivial and often misdirected pleasures.
ADJ#045-047
A rectitude of conduct, an abiding sense of undeviating justice, unobscured by the demoralizing influences which a corruption-ridden political life so strikingly manifests; a chaste, pure, and holy life, unsullied and unclouded by the indecencies, the vices, the false standards, which an inherently deficient moral code tolerates, perpetuates, and fosters; a fraternity freed from that cancerous growth of racial prejudice, which is eating into the vitals of an already debilitated society -- these are the ideals which the American believers must, from now on, individually and through concerted action, strive to promote, in both their private and public lives, ideals which are the chief propelling forces that can most effectively accelerate the march of their institutions, plans, and enterprises, that can guard the honor and integrity of their Faith, and subdue any obstacles that may confront it in the future.
ADJ.022
The Baha'i youth should study the teachings on chastity and, with these in mind, should avoid any behaviour which would arouse passions which would tempt them to violate them. In deciding what acts are permissible to them in the light of these considerations the youth must use their own judgement, following the guidance of their consciences and the advice of their parents. If Baha'i youth combine such personal purity with an attitude of uncensorious forbearance towards others they will find that those who may have criticized or even mocked them will come, in time, to respect them. They will, moreover, be laying a firm foundation for future married happiness.
M63-86 133.2-3 (9 Jul 1973 from the Universal House of Justice)
Continue exploring
For thought and discussion
Questions to carry forward
- How does the opening image of eye, hand, tongue, and heart enlarge the meaning of chastity?
- What does the rejection of a double standard require of the ways men and women are educated, praised, or held responsible?
- How might restraint become a form of strength that also protects tenderness and trust?
- What does reading the Qur’an’s addresses to men and women alongside these selections reveal about shared responsibilities and differing religious prescriptions?
- How can a person pursue a demanding standard for their own conduct while practicing the forbearance urged in the final selection?