Whoever slays a single soul, the Báb warns the people of the Bayán, has as it were slain all mankind, and whoever gives life to one has given life to all. Everything else follows from placing one life on the scale beside humanity. Bahá’u’lláh forbids the shedding of blood in Tablet after Tablet, denies that another’s denial of God is any warrant for killing him, and declares that whoever sheds blood is not of him. Hands and tongues alike are to be restrained, and the four marks of the faithless begin with bloodshed. Yet the same Book that forbids murder provides penalties for it, death or life imprisonment, and ‘Abdu’l-Bahá distinguishes wilful killing from the blow never meant to kill and from pure accident, questions for a court rather than a vengeful hand. Personal restraint and public justice have to be held in view together. The Qur’án’s verse relating the life of one to the life of all stands close to the Báb’s words, and its own qualifications deserve to be read in full [1]. From here the road leads to consorting with all peoples in kindness, to the subtler harm of saddening another soul or speaking ill of them, and to the taking of one’s own life.
O people of the Bayan! Are ye not ashamed? Slay no one ever, for whoso slayeth a soul, it is as though he hath slain all mankind, and whoso giveth life to a soul, it is as though he hath given life to all mankind.
(The Báb, Ziyarat for the first [to believe], 1264-1265 [1848-1849] -- BB00666)
02
Incline your hearts to the counsels given by the Most Exalted Pen and beware lest your hands or tongues cause harm unto anyone among mankind.
… The unbelievers and the faithless have set their minds on four things: first, the shedding of blood; second, the burning of books; third, the shunning of the followers of other religions; fourth, the extermination of other communities and groups.
(Bahá’u’lláh, Lawh-i-Dunya (Tablet of the World), 1308 ? [1890-1891], to Mirza Siyyid Muhammad Afnan (known as Aqa Mirza Aqa Nurud-Din) -- BH00238)
03
Say: "Fear God and spread not disorder on earth after it hath been well-ordered, neither shed the blood of anyone, for such things are forbidden you in the Book and in this Outspread Roll."
(Bahá’u’lláh, to Aqa Siyyid Ahad son of Vahid -- BH03702)
04
Say: O people, fear God and shed not blood, for this hath been forbidden by One mighty and all-knowing. Whosoever deliberately killeth a soul hath indeed departed from the stronghold of justice - thus hath the command been sent down from the realm of mighty glory.
Know ye that We have forbidden the servants to shed blood and to slay those who have denied God, the Lord of lords.
(Bahá’u’lláh, ca. 1289-1290?, to Muhammad Baqir -- BH04398)
06
Question: If one of the followers of the Calf, meaning one of the friends of him who turned away from God, should utter unseemly words about the Branches, and it be possible to bring him to justice in such a way that no harm would come to the Divine Cause - is this permitted or not?
Answer: This is absolutely not permitted. In all scriptures, books and tablets this reprehensible act, which is killing, has been strictly forbidden in the Book. Blessed is he who heareth! Woe to the heedless!
But observe and remember that We forbade everyone from shedding blood, as all the Tablets testify - and you are among those who know.
(Bahá’u’lláh, ca. 1289-1290?, to Siyyid Mihdi Dahaji -- BH04533)
08
We have forbidden the shedding of blood in most of the Tablets. Beware lest ye perpetrate what ye have been forbidden in the Book of God, the Sovereign, the Mighty, the Beautiful.
Should anyone intentionally destroy a house by fire, him also shall ye burn; should anyone deliberately take another's life, him also shall ye put to death. Take ye hold of the precepts of God with all your strength and power, and abandon the ways of the ignorant. Should ye condemn the arsonist and the murderer to life imprisonment, it would be permissible according to the provisions of the Book.
… Let none contend with another, and let no soul slay another; this, verily, is that which was forbidden you in a Book that hath lain concealed within the Tabernacle of glory. What! Would ye kill him whom God hath quickened, whom He hath endowed with spirit through a breath from Him? Grievous then would be your trespass before His throne!
(Bahá’u’lláh, Kitab-i-Aqdas (The Most Holy Book), 1290-05-15 [1873-Jul-11] -- BH00001)
12
In the court it becomes clear what kind of murder it is. There are three kinds of murder. First, the one who kills with a purpose using weapons such as sword, knife, guns. The murderer has the intention of killing. They are called murder with purpose or willful murder. The second is one who does not use fire arms or sword but he beats his victim with a stick not intending to kill. This is called not willful murder. Or a person may throw a glass of water at someone and kill him. Now the glass is not an instrument for killing, yet death is caused. This is also called not willful murder.
The third kind is accidental.
(‘Abdu’l-Bahá, Words spoken to Kathryn Frankland at Haifa Pilgrim House, 1920-Nov-08 -- ABU0298)
13
In most of the Tablets, the Truth, exalted be His grandeur, hath commanded all to observe wisdom and hath forbidden abominable deeds and inflammatory matters that cause strife, conflict, corruption and the perturbation of people. He hath entirely removed the decree of killing, and in the Most Holy Book, which was revealed from the holy Kingdom, He hath commanded that all should associate with the followers of all religions in the utmost spirit of joy and fragrance, that perchance those who have gone astray may turn toward the horizon of the All-Merciful and become free and delivered from darkness, error, and the desires of self and passion.
(Bahá’u’lláh, 1293-02-19 [1876-Mar-16], to Nasrullah Khan -- BH00549)
Further quotations · supplied wording and references
14
In the Aqdas Baha'u'llah has given death as the penalty for murder. However, He has permitted life imprisonment as an alternative. Both practices would be in accordance with His Laws. Some of us may not be able to grasp the wisdom of this when it disagrees with our own limited vision; but we must accept it, knowing His Wisdom, His Mercy and His Justice are perfect and for the salvation of the entire world.
(note 86 to the Kitab-i-Aqdas)
Supplied quotation · catalogue passage not verified
What follows from seeing the life of one person in relation to the whole of humanity, especially when that person belongs to a hostile or unfamiliar group?
How do the selections distinguish restraint from harm, defense of another, and the responsibilities of a court?
What questions arise when the force of the prohibitions is read beside the passages on intention and punishment?
How does reading Qur’án 5:32 in full sharpen the comparison with the Báb’s words, and what does it suggest about the care needed when carrying a memorable passage into discussion?