Bahá ' u ' lláh, the founder of the Bahá ' í Faith, in his Most Holy Book ( the Kitáb-i-Aqdas, also known as his book of laws ), first ordains the institution of the House of Justice and defines its functions.

While the resulting institution is local, in the Kitáb-i-Aqdas Bahá ' u ' lláh also spoke about the responsibilities of the supreme or Universal House of Justice.

Bahá ' u ' lláh also forbids slavery in the Kitáb-i-Aqdas written around 1873 considered by Bahá ' ís to be the holiest book revealed by Bahá ' u ' lláh in which he states, " It is forbidden you to trade in slaves, be they men or women ".

The Kitáb-i-Aqdas is a central book of the Bahá ' í Faith written by Bahá ' u ' lláh, the founder of the religion.

The work was written in Arabic under the Arabic title (), but it is commonly referred to by its Persian title, Kitáb-i-Aqdas (), which was given to the work by Bahá ' u ' lláh himself.

Bahá ' u ' lláh had manuscript copies sent to Bahá ' ís in Iran some years after the revelation of the Kitáb-i-Aqdas, and in 1890 – 91 ( 1308 AH, 47 BE ) he arranged for the publication of the original Arabic text of the book in Bombay, India.

The Kitáb-i-Aqdas is referred to as " the Mother-Book " of the Bahá ' í teachings, and the " Charter of the future world civilization ".

Some laws and teachings of the Kitáb-i-Aqdas are, according to Bahá ' í teaching, not meant to be applied at the present time ; their application depends on decisions by the Universal House of Justice.

The writing of the Kitáb-i-Aqdas and Bahá ' í teachings on gender equality and monogamy post-date Bahá ' u ' lláh's marriages and are understood to be evolutionary in nature, slowly leading Bahá ' ís away from what had been a deeply rooted cultural practice.

In the Kitáb-i-Aqdas it is stated that all Bahá ' ís must write a will.

The other Bahá ’ í laws of inheritance in the Kitáb-i-Aqdas apply only in case of intestacy, that is, when the individual dies without leaving a will.

Bahá ' u ' lláh decreed pilgrimage to two places in the Kitáb-i-Aqdas: the House of Bahá ' u ' lláh in Baghdad, Iraq, and the House of the Báb in Shiraz, Iran.

In 1992 they published the Kitáb-i-Aqdas, Bahá ' u ' lláh's book of laws in English, and further translations have since been published.

A few examples of laws and basic religious observances of the Kitáb-i-Aqdas which are considered obligatory for Bahá ' ís include:

Bahá ' u ' lláh, who claims to be and is widely recognized as being that figure, in the Kitáb-i-Aqdas confirms the Báb's statement and further ordains his final resting-place as the Qiblih.

Bahá ' u ' lláh, the founder of the Bahá ' í Faith, prescribed the ablutions in his book of laws, the Kitáb-i-Aqdas.

: A model of Persian prose, of a style at once original, chaste and vigorous, and remarkably lucid, both cogent in argument and matchless in its irresistible eloquence, this Book, setting forth in outline the Grand Redemptive Scheme of God, occupies a position unequalled by any work in the entire range of Bahá ' í literature, except the Kitáb-i-Aqdas, Bahá ' u ' lláh's Most Holy Book.

Shoghi Effendi, the Guardian of the Bahá ' í Faith, stated that specifically Bahá ' u ' lláh's book of laws, the Kitáb-i-Aqdas, is the new Jerusalem.

Though Bahá ' u ' lláh intimated, earlier, many of the policies that would form the basis of the Bahá ' í administrative system, his Kitáb-i-Aqdas provides the most solid initial glimpse of this system:

The obligation of daily obligatory prayer was prescribed by Bahá ' u ' lláh, the founder of the Bahá ' í Faith, in his book of laws, the Kitáb-i-Aqdas.

In the Kitáb-i-Aqdas, Bahá ' u ' lláh prescribed the Bahá ' í law of a daily obligatory prayer which is to be said individually ( though not necessarily in private ); he wrote that the specific obligatory prayer was recorded in a separate tablet or writing.

Shoghi Effendi, the appointed head of the religion from 1921 – 1957, wrote the following summary of what he considered to be the distinguishing principles of Bahá ' u ' lláh's teachings, which, he said, together with the laws and ordinances of the Kitáb-i-Aqdas constitute the bed-rock of the Bahá ' í Faith:

The main source of Bahá ' í law is the Kitáb-i-Aqdas, but it is supplemented by some supplementary texts written by Bahá ' u ' lláh, as well as further interpretations by ` Abdu ' l-Bahá, and Shoghi Effendi, heads of the religion after Bahá ' u ' lláh's death, as well as legislation by the Universal House of Justice, the international governing body of the Bahá ' ís.

" Severed from the no less essential institution of the Universal House of Justice this same System of the Will of ' Abdu ' l-Bahá would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitáb-i-Aqdas has deliberately left in the body of His legislative and administrative ordinances.

The Kitáb-i-Aqdas goes over both religious and civil laws such as the recitation of a daily obligatory prayer, the time of fasting, the laws of inheritance, the abolishment of priests, the prohibition of such things as slavery, asceticism, and gambling, the condemnation of such things as idleness and backbiting, the specification of punishments for such things as murder and arson, the stating of the requirement of each person to practice a profession, and the emphasis for the necessity of the education of children, as well as the need to strictly obey the government of one's country.

The origin of the institution of the local Spiritual Assembly lies in Bahá ' u ' lláh ’ s book of laws, the Kitáb-i-Aqdas:

He eventually at the request of his followers wrote a book of laws, the Kitáb-i-Aqdas, while he was in Acre, Palestine.

Other laws that have been prescribed in the Kitáb-i-Aqdas include:

The text of the Kitáb-i-Aqdas consists of several hundred verses, which have been grouped in 189 numbered paragraphs in the English translation most of which are just a few sentences.

The Kitáb-i-Aqdas was written in 1873.

In 1973, on the occasion of the centenary of the revelation of the Kitáb-i-Aqdas, the Universal House of Justice released a Synopsis and Codification of the text, which was supplemented by 21 passages of the Aqdas that had already been translated by Shoghi Effendi.

Baha ' u ' llah's statements about marriage in the Kitáb-i-Aqdas are brief.

The Kitáb-i-Aqdas allows a man to marry two wives under the condition that they be treated equally.

* March 21, the Kitáb-i-Aqdas is released in English with commentary.

100 Years after Bahá ' u ' lláh's death, the Bahá ' ís celebrated a " holy year ", during which the fully authorized translation of the Kitáb-i-Aqdas ( Most Holy Book ) was published.

Willard ’ s biography also provides a comprehensive overview of the “ Querelle du Roman de la Rose .” Kevin Brownlee also discusses this debate in detail in his article Widowhood, Sexuality and Gender in Christine de Pisan ( in The Romanic Review, 1995 )

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This work not only discusses all of Rosa's creative life up to 1997, but it also gives a comprehensive biography, lists up to that date his Disney work and presents an extensive interview with Rosa.

He also discusses the question of accuracy.

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Simpson also discusses continuous errors and describes a probability curve.

In both Universals and Scientific Realism and Universals: An Opinionated Introduction, Armstrong describes the relative merits of a number of nominalist theories which appeal either to " natural classes " ( a view he ascribes to Anthony Quinton ), concepts, resemblance relations or predicates, and also discusses non-realist " trope " accounts ( which he describes in the Universals and Scientific Realism volumes as " particularism ").

There has been speculation that Heinlein's intense obsession with his privacy was due at least in part to the apparent contradiction between his unconventional private life and his career as an author of books for children, but For Us, The Living also explicitly discusses the political importance Heinlein attached to privacy as a matter of principle.

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The 1962 song " Little Boxes " by Malvina Reynolds lampoons the development of suburbia and its perceived bourgeois and conformist values, while the 1982 song Subdivisions by the Canadian band Rush also discusses suburbia.

" He accepted a version of the inheritance of acquired characteristics ( which after Darwin's death came to be called Lamarckism ), and Chapter V discusses what he called the effects of use and disuse ; he wrote that he thought " there can be little doubt that use in our domestic animals strengthens and enlarges certain parts, and disuse diminishes them ; and that such modifications are inherited ", and that this also applied in nature.