For a lover there is no greater pleasure than conversing with the beloved, ‘Abdu’l-Bahá writes, and that is the wisdom of obligatory prayer: at a fixed hour each day a person turns with heart and soul toward God, and every grief, He says, dissolves the moment He begins. Bahá’u’lláh asks the one who prays to stand severed from all things and to ask that the prayer become a fire burning away the veils and a light leading to the ocean of His presence. Outward forms carry an inward attention, and together with fasting such prayer is the moon and sun of religion. The practice has a history, from the ordinances of the Báb and an earlier prayer of nine rak‘ahs to the three prayers that replaced it, any of which may be chosen, as the official note explains [2]. When God called Moses He joined His oneness to establishing prayer for remembrance [1]. The way continues toward the law of fasting, the power of prayer, and the state in which prayer becomes an encounter rather than a repetition.
The wisdom of obligatory prayer is this: That it causeth a connection between the servant and the True One, because at that time man with all his heart and soul turneth his face towards the Almighty, seeking His association and desiring His love and companionship. For a lover, there is no greater pleasure than to converse with his beloved, and for a seeker, there is no greater bounty than intimacy with the object of his desire. It is the greatest longing of every soul who is attracted to the Kingdom of God to find time to turn with entire devotion to his Beloved, so as to seek His bounty and blessing and immerse himself in the ocean of communion, entreaty and supplication.
(‘Abdu’l-Bahá, 1908-Jul-16, to Alfred E Lunt -- AB01907)
02
Obligatory prayer is the very foundation of the Cause of God. Through it joy and vitality infuse the heart. Even if every grief should surround Me, as soon as I engage in conversing with God in obligatory prayer, all My sorrows disappear and I attain joy and gladness. A condition descendeth upon Me which I am unable to describe or express. Whenever, with full awareness and humility, we undertake to perform the Obligatory Prayer before God, and recite it with heartfelt tenderness, we shall taste such sweetness as to endow all existence with eternal life.
I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth. There is none other God but Thee, the Help in Peril, the Self-Subsisting.
Short obligatory prayer, to be recited once in twenty-four hours, at noon.
Whoso wisheth to recite this prayer, let him stand up and turn unto God, and, as he standeth in his place, let him gaze to the right and to the left, as if awaiting the mercy of his Lord, the Most Merciful, the Compassionate. Then let him say:
O Thou Who art the Lord of all names and the Maker of the heavens! I beseech Thee by them Who are the Day-Springs of Thine invisible Essence, the Most Exalted, the All-Glorious, 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.
The available source contains an omission or incomplete wording; sentence boundaries need review.
05
Whoso wisheth to pray, let him wash his hands, and while he washeth, let him say:
Strengthen my hand, O my God, that it may take hold of Thy Book with such steadfastness that the hosts of the world shall have no power over it. Guard it, then, from meddling with whatsoever doth not belong unto it. Thou art, verily, the Almighty, the Most Powerful.
… Medium obligatory prayer, to be recited daily, in the morning, at noon, and in the evening.
The available source contains an omission or incomplete wording; sentence boundaries need review.
06
O daughter of the Kingdom!
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, 1908-Dec-15, to Ella Thorington Nash -- AB03334)
07
There is a pleasure in offering prayers that transcends all other pleasures, and there is a sweetness in chanting and singing the verses of God which is the greatest desire of all the believers, men and women alike. While reciting the Obligatory Prayer, one converses intimately and shares secrets with the true Beloved. No pleasure is greater than this, if one proceeds with a detached soul, with tears overflowing, with a trusting heart and an eager spirit. Every joy is earthly save this one, the sweetness of which is divine.
(‘Abdu’l-Bahá, 1910-Nov ca., to Aqa Muhammad Husayn et al -- AB11899)
08
O My brother! How great, how very great, can the law of obligatory prayer be, when, through His mercy and loving kindness, one is enabled to observe it. When a man commenceth the recitation of the Obligatory Prayer, he should see himself severed from all created things and regard himself as utter nothingness before the will and purpose of God, in such wise that he seeth naught but Him in the world of being. This is the station of God’s well-favored ones and those who are wholly devoted to Him.
(Bahá’u’lláh, 1306-06-29 [1889-Mar-2], to Ali Sirri -- BH11831)
09
The soul must needs be suppliant to God and perform the obligatory prayers, so that all may be revived with the blessed fragrances wafting from the gardens of loving providence, so that all may obtain a new spirit of life and the reality of man may become the mirror of the effulgences of the All Merciful.
(‘Abdu’l-Bahá, 1903 ca., to Abdur-Rahim son of Ali Muhammad Kashipaz -- AB07923)
10
These are the days whereon Thou hast enjoined Thy chosen ones, Thy loved ones and Thy servants to observe the Fast, which Thou hast made a light unto the people of Thy kingdom, even as Thou didst make obligatory prayer a ladder of ascent unto those who acknowledge Thy unity.
(Bahá’u’lláh, 1302-09-07 [1885-Jun-20], to Muhammad Mustafa Baghdadi -- BH01503)
11
And We have ordained obligatory prayer and fasting so that all may by these means draw nigh unto God, the Most Powerful, the Well-Beloved. We have written down these two laws and expounded every irrevocable decree. We have forbidden men from following whatsoever might cause them to stray from the Truth, and have commanded them to observe that which will draw them nearer unto Him Who is the Almighty, the All-Loving.
(Bahá’u’lláh, 1290-05 [1873-Jun], to Khabbazul-Mahbub -- BH05113)
12
Cling firmly to obligatory prayer and fasting. Verily, the religion of God is like unto heaven; fasting is its sun, and obligatory prayer is its moon. In truth, they are the pillars of religion whereby the righteous are distinguished from those who transgress His commandments.
(Bahá’u’lláh, 1307 ? [1889-1890], to Ali-Rida -- BH07396)
13
Know thou that religion is as heaven; and fasting and obligatory prayer are its sun and its moon. We entreat God, exalted and glorified be He, to graciously aid everyone who acteth according to His will and good-pleasure....
(Bahá’u’lláh, 1308-05-15 [1890-Dec-27], to Muhammad Mustafa Baghdadi et al -- BH11863)
The available source contains an omission or incomplete wording; sentence boundaries need review.
14
For the station of hope is manifested through outward deeds, and fasting and prayer are as the sun and moon in the heaven of divine ordinances. Seize upon these twain through the power of thy Lord, O thou who soarest in the atmosphere of the love of God!
(Bahá’u’lláh, 1307 ? [1889-1890], to Haji Muhammad Husayn Tabib -- BH02219)
15
All praise be unto God, Who hath revealed the law of obligatory prayer as a reminder to His servants, and enjoined on them the Fast that those possessed of means may become apprised of the woes and sufferings of the destitute....
(Bahá’u’lláh, 1306-09-15 [1889-May-15], to Siyyid Ali Yazdi Husband of Hubbiyyih -- BH11862)
The available source contains an omission or incomplete wording; sentence boundaries need review.
16
The traditions established the fact that in all Dispensations the law of prayer hath constituted a fundamental element of the Revelation of all the Prophets of God -- a law the form and the manner of which hath been adapted to the varying requirements of every age.
(Bahá’u’lláh, Kitab-i-Iqan (The Book of Certitude), 1278 ca. [1861-1862], to Haji Mirza Siyyid Muhammad, great uncle of the Bab (Khal-i-Akbar) -- BH00002)
17
We have enjoined obligatory prayer upon you, with nine rak'ahs, to be offered at noon and in the morning and the evening unto God, the Revealer of Verses. We have relieved you of a greater number, as a command in the Book of God.
… We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He hath exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous.
… Perform ye, likewise, ablutions for the Obligatory Prayer; this is the command of God, the Incomparable, the Unrestrained.
(Bahá’u’lláh, Kitab-i-Aqdas (The Most Holy Book), 1290-05-15 [1873-Jul-11] -- BH00001)
18
Regarding the prayer with nine-rak'ats about which you inquired - that prayer, along with some writings from the Sacred Texts, has fallen into the hands of the Covenant-breakers.
… As to the other three obligatory prayers, these likewise are valid alternatives: whichever of them be practised shall be accepted. And the prayer before sunrise is permissible.
(‘Abdu’l-Bahá, 1904 ca., to Ali Asghar Usku'i -- AB05603)
19
The Obligatory Prayers have been set down by the Pen of the Most High and have been mentioned in the Persian "Questions and Answers", which supplementeth the Kitab-i-Aqdas. They are clearly binding, and without a doubt everyone must perform one of these three prayers....
(‘Abdu’l-Bahá, 1909-Jan-15, to Muhammad Ali Mahallati -- AB11906)
The available source contains an omission or incomplete wording; sentence boundaries need review.
20
Concerning what you wrote about the Fast - the Fast remains as it was, that is, the Fast of the Bayan, as explicitly mentioned in the Kitab-i-Aqdas. As for the obligatory prayer, it hath been revealed in such wise that should one recite it but once with a detached heart, he would surely find himself detached from the world. However, for reasons of wisdom it remaineth concealed for now and no command hath been given to observe it.
(Bahá’u’lláh, 1303-05? [1886-Feb], to Nurullah son of Javan Rawhani et al -- BH00170)
21
Say: O My servants, fear ye Me!
Then the nineteenth: All prayers are abrogated for you save nineteen rak'ahs from noon unto noon, performed one by one with standing, devotion and sitting, that on the Day of Resurrection ye may stand, then prostrate, then show devotion and sit before God. And in your hearts shall be a sign from the letters of the Unity, a sign from God your Lord, that thereby ye may be saved.
(The Báb, Bayan-i-Arabi (Arabic Bayan) -- BB00020)
22
God hath prescribed unto thee nineteen rak'ahs of prayer, which We shall explain in detail hereafter, if God willeth, if ye be of them that believe. God hath indeed ordained that ye should perform your ablutions with rose water if ye are able, and if this be not available, then water alone shall suffice you - will ye not understand? Wash ye your hands, then your faces from the wrist upward, and dry your faces with a towel that ye may be thankful.
Know that prayer is the first fruit of religion and upon it revolve all deeds. It is the first thing God made obligatory upon His servants. In its entirety within God's Book, it is the temple of unity springing from the heart. None shall be accepted who does not know its laws, and none shall be elevated save through observing all its stations.
(The Báb, Risala Furu' al-'Adliyya (Epistle of Justice: Branches), 1262-01 ca. [1845-1846] -- BB00039)
24
And regarding what thou asked about the call to prayer and the standing prayer - I love not that thou shouldst abandon them in obligatory prayers, though if thou abandon them entirely, no blame attacheth to thee. The call to prayer may be omitted if thou desirest not to give it, but the standing prayer is incumbent upon thee from God's Book, glory be to Him.
(The Báb, Answer to seven questions, 1262 [1845-1846] -- BB00031)
25
And if thou desirest to attain the summit of grace and reach the Most Exalted Habitation, and have ordained for thee every good thing in the heaven of destiny from thy Lord, the Most High, the Most Glorious, then detach thyself from all things, then perform ablutions with pure, clean water as thou wert commanded in the Bayan from an ancient Revealer, and when thou washest thy hands say: "O my Lord! Purify me from all else save Thee, then make me ready to meet Thee in the Day of the manifestation of Thy Beauty and the appearance of Thy Self, then sanctify me from that which hath veiled me from Thy resplendent Beauty, and deliver me, O my God, for the recognition of Thy exalted, all-knowing Self."
(Bahá’u’lláh, Namaz-i-Hajat and instructions re ablutions, to Mulla Ali Akbar Ardistani -- BH00305)
26
Concerning ablutions that were asked about - whether it is possible with the ablutions performed for obligatory prayer to also recite ninety-five times the Greatest Name and visit the Shrine of the Ancient Beauty, or whether ablutions must be renewed for each one - after submission to God, the Tongue of God spoke these words: Renewal is not necessary. In all matters His grace encompasses all and His mercy takes precedence.
(Bahá’u’lláh, 1305-10-11 ? [1888-Jun-21], to Mirza Ali Muhammad Yazdi (Varqa) et al -- BH00022)
27
61. QUESTION: If an Obligatory Prayer be omitted at home, is it to be compensated for by a prostration or not?
ANSWER: In answer to previous questions it was written: "This provision regarding the compensating prostration applieth both at home and on a journey."
62. QUESTION: If, for another purpose, one hath performed ablutions, and the time of obligatory prayer arriveth, are these ablutions sufficient or must they be renewed?
(Bahá’u’lláh, Su'al va Javab (Questions and Answers), to Zaynul-Muqarrabin -- BH00069)
28
As to the obligatory prayer (to be said three times a day): Each one must say his prayer alone by himself, and this is not conditional on a private place; that is, both at home and in the worshipping-place, which is a gathering-place, it is allowable for one to say his prayer; but each person must say his prayer by himself (i. e., not in company with others who might recite the same words and continue the same postures together at the same time).
(‘Abdu’l-Bahá, 1905-Jan-20, to Charles Mason Remey -- AB03276)
29
'Abdu'l-Baha 'Abbas Effendi explains:
His Blessed Perfection (Baha'u'llah) confirmed in the Kitab-i-Aqdas the ordinance of His Holiness the Bab in His Book of Laws (the Bayan), in which He abolishes public group prayer with liturgical forms (salat-i-Jum'ih), in contrast to the Christian church prayers, the prayers of the synagogues and mosques. The main prayer should be individual - in personal solitude (furada).
Orientation is spiritual connection and attachment, and seeking guidance is a divine matter of the heart through divine inspiration, and the remembrance of thy Gracious Lord is through spiritual attraction sanctified from directions, for all directions are His directions. As to the Obligatory Prayer, it hath a Qiblih that is fixed, specified, holy and blessed.
(‘Abdu’l-Bahá, 1903 ca., to Muhammad Husayin Mirza the Prince Muayyid -- AB11989)
31
Concerning the question about the direction of prayer, there is a clear text in the Kitab-i-Aqdas which states: "When ye desire to perform your prayers turn your faces toward My Most Holy Court," and continues until it states "and when the Sun of Truth and Utterance sets, the place which We have ordained for you." This is the sacred place that was specifically designated by the Supreme Pen in a special Tablet.
As to the question: "Whither shall we turn in our prayers?" There is an appointed center toward which one must direct himself in prayer, but at present this center is not unfolded because of wisdom. In its time this shall be announced. At present, in those regions, you should direct yourself, as formerly, to the East. The appointed and certain center will be announced in its time.
(‘Abdu’l-Bahá, 1903-Jul-24, to James B Thornton Chase -- AB00511)
33
The designation and promulgation of the Qiblih is not at present in accordance with consummate wisdom. It will be announced in due time.
(‘Abdu’l-Bahá, to Mirza Siyyid Muhammad Nazimul-Hukama -- AB09659)
34
Regarding the question about the noon prayer, the time for this prayer also extends until the next prayer.
(‘Abdu’l-Bahá, 1892-Sep-22, to Burujirdi, Jamal son of Mull Ali Mujtahid -- AB00042)
35
There are two forms of prayer in this religion, that is the obligatory prayers which are (1) the long obligatory prayer, (2) the Daily prayer, beginning, "O my God strengthen Thou these hands, etc." (3) the short one. One of these prayers must be used three times daily according to the circumstances and the time at the disposal of the believer using them.
(‘Abdu’l-Bahá, Words to E.J. Rosenberg et al, spoken around Feb. 1901 -- ABU2604)
36
Q. Is it necessary to arise to say the midnight prayer, or the prayer of the Dawn, or to wash the hands and face before using these?
A. No, the ablution is only for the obligatory daily prayer which should be said three times a day.
(‘Abdu’l-Bahá, Words to Helen Goodall and Ella Cooper spoken in Jan. 1908 -- ABU3612)
37
Is not the obligatory prayer, or daily prayer, to be used in the West as well as the East.
There are THREE prayers. One is necessary.
… There are THREE DAILY PRAYERS. One of them has no prostrations, one only sits and repeats it. This is the easiest of all, but the second one has the prostrations. The THIRD one, the longest, has many prostrations.
(‘Abdu’l-Bahá, Words spoken at Haifa pilgrim house, 1920-Oct-27 -- ABU0314)
38
When one feels spiritually uplifted and attracted, one can say the Long Obligatory Prayer, and even that is not so lengthy.
(‘Abdu’l-Bahá, Words spoken on 1915-Jul-13 in Haifa -- ABU2346)
39
He told Florence that the turning toward God in thought, and a prayer-like appeal from the heart, is prayer, and is heard of God. Words are not necessary, the heart is enough. He was not referring here to the obligatory daily prayers, one of which is chosen by the believer to recite, nor other prayers revealed for special times--He meant that a prayer-like attitude of the heart is essential.
(‘Abdu’l-Bahá, Words to Florence Khan spoken in 1906 -- ABU3093)
40
In this Dispensation, there are only the prescribed obligatory prayers. As for litanies, invocations, voluntary and recommended prayers that are not obligatory - while the recitation of any prayer after the obligatory prayer is beloved and acceptable, there is no specific requirement.
(‘Abdu’l-Bahá, 1906 ca., to Aqa Shaykh Muhammad Hashim Aqa -- AB02817)
41
O thou servant of the True Lord! Obligatory prayer and other supplications are essential to servitude unto Him Who is the All-Sufficing... When the Obligatory Prayers and other prayers are joined together and follow each other, worship attaineth its perfection. It can be seen that these two are spiritual companions and are like one soul in two bodies. May God assist you all to thrive in love and fellowship.
(‘Abdu’l-Bahá, 1901 ca., to Mirza Muhammad Namazi -- AB11988)
The available source contains an omission or incomplete wording; sentence boundaries need review.
42
Recite the Obligatory Prayer and supplications as much as thou art able, so that day by day thou mayest attain to increased firmness and steadfastness and find greater joy and gladness. Thus the circle of divine knowledge will grow wider, and the fire of the love of God will burn brighter within thee.
(‘Abdu’l-Bahá, 1911 ca., to Anna Kuhst -- AB12011)
43
Be constant in prayer and mindful in fasting. Day and night occupy yourselves with devotion, supplication and prayer, especially at the designated time.
(‘Abdu’l-Bahá, to Shirazi, Karbala'i Haji Mirza et al -- AB01700)
44
You must certainly guide everyone to perform their prayers, for it is the ascension of spirits and the lamp of the hearts of the righteous. It is the living waters of the paradise of good-pleasure and an explicitly ordained duty from the All-Merciful. Delay and negligence are never permissible.
The laws of God regarding fasting and obligatory prayer are absolutely incumbent upon His servants.
(‘Abdu’l-Bahá, 1906-Jul-07, to Amir Bayk et al -- AB11886)
46
...Be not neglectful of obligatory prayer and fasting. He who faileth to observe them hath not been nor will ever be acceptable in the sight of God. Follow ye wisdom under all conditions. He, verily, hath bidden all to observe that which hath been and will be of profit to them. He, in truth, is the All-Sufficing, the Most High....
The available source contains an omission or incomplete wording; sentence boundaries need review.
47
It is our hope that, in the year to come, the friends of the All-Merciful who live in free lands will, in a spirit of joy and radiance, lay the foundations of the Mashriqu'l-Adhkar and arise to clearly and openly praise and glorify the Beauty of the Unconstrained and recite the obligatory prayer; for in the realm of worship, fasting and obligatory prayer constitute the two mightiest pillars of God's holy Law. Neglecting them is in no wise permitted, and falling short in their performance is certainly unseemly.
But the command of worship is to be found in the Book.
(‘Abdu’l-Bahá, Words to Fugeta, Dr. Esslemont et al, spoken on 1920-Jan-02 -- ABU0685)
49
What is essential today is steadfastness in the Cause and adherence to the divine ordinances which have dawned and are manifest from the horizon of the Book.
(Bahá’u’lláh, 1292-06-19 [1875-Jul-23], to Asiratun-Nayriziyyih -- BH10865)
50
Today all must fix their gaze upon the divine ordinances and act in accordance with whatsoever hath been revealed in the Most Holy Book.
(Bahá’u’lláh, 1294 [1876-1877], to Mulla Muhammad Baqir Hai -- BH10382)
51
The divine laws are a luminous lamp amidst the servants and living waters for those who have turned unto them and act upon them.
(Bahá’u’lláh, 1292-06-19 [1875-Jul-23], to Muhammad Hasan et al -- BH06613)
52
This Wronged One and those who accept Him in this land hold fast to the strong cord of fasting and prayer and the deeds mentioned in the Book.
(Bahá’u’lláh, 1307 ? [1889-1890], to Muhammad -- BH03761)
53
In whatever land you enter, guide all to firmness and steadfastness in God's Covenant, and likewise to adherence to the contents of the treatise written in response to Aqa Mirza Abu'l-Fadl, upon him be the Glory of God, and most importantly to the implementation of divine worship ordinances such as prayer and fasting with utmost strength. Since the contents of the treatise relate to established true beliefs, therefore they must first become firmly rooted in the heart, then one should engage in worship.
We who practiced no austerities, observed no continual fasts, performed no elaborate worship, and offered no lengthy prayers - at most we carried out the obligatory devotions and divine ordinances - despite this deficiency, the grace and favor of the King of Manifestation so encompassed us that we found the path of guidance and gained shelter beneath the blessed tree.
(‘Abdu’l-Bahá, 1903 ca., to Aqa Dadash -- AB02259)
55
7. The laws of the Holy Book (Kitab-i-Aqdas) are valid for each Baha'i, even when they are not yet practicable, as the Holy Teaching has not yet been fully accepted in any one country.
(‘Abdu’l-Bahá, Words spoken ca. 1909-1910 -- ABU0375)
56
O thou who hast turned thy face toward the Kingdom of God! I supplicate God that thou mayest become like unto Peter, the "Rock"--unshaken, immovable and strong; be assisted by heavenly confirmation; be helped to the service of the Cause of God, opening thy tongue to teach the divine instructions, and living and walking according to the laws of the Book of Aqdas.
(‘Abdu’l-Bahá, 1906-Feb-03, to Elizabeth H Stewart -- AB09477)
Further quotations · supplied wording and references
57
Obligatory prayer is a duty and compulsory for all. We must exhort all to fasting and prayer as they are a ladder for the ascent of the souls, a key to the heart of the faithful, the water of life in the paradise of Ridvan, and an injunction revealed by the All-Merciful. Their neglect is in no wise permitted.
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.
(23 Feb. 1939 on behalf of Shoghi Effendi, in the compilation on Prayer, Meditation and the Devotional Attitude)
Supplied quotation · catalogue passage not verified