Prayer and Worship
Exported from Holy-Writings.com on 2026-07-05 - 1 clipping

Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: John Walbridge, Prayer and Worship, bahai-library.com.
──────────────────────────────────────────────────────────────────────

Prayer and Worship

John Walbridge
published in Sacred Acts, Sacred Space, Sacred Time: Bahá'í Studies volume 1

Oxford: George Ronald, 1996

Reverent words addressed to God, either directly or through an
intermediary, such as Bahá'u'lláh. Bahá'ís must perform a fixed obligatory
prayer daily, are encouraged to offer other prayers regularly, and are to
read or recite from Bahá'í scripture in the morning and evening. Bahá'ís
usually use prayers composed by Bahá'u'lláh, the Bab, `Abdu'l-Bahá and
Shoghi Effendi. Bahá'í collective worship generally consists of
individuals successively reading prayers and selections from scripture while
the others present listen silently. The main occasions for Bahá'í collective
worship are dawn prayers (mashriqu'l-adhkar), nineteen-day feasts, and
observances of holy days. Regarding the Bahá'í concept of word as worship,
see "Work, Bahá'í attitude towards."

1. Bahá'í teachings about prayer
2. Obligatory prayer
3. Devotional
Prayer
4. Other required prayers and observances
5. Optional and popular
observances
6. Collective worship
7. Publication, translation, and
distribution of prayers
8. Babi prayer

Prayer cannot be precisely defined because it touches many areas of
religious life. To define it narrowly as reverent speech addressed to God
omits both the wordless prayer of the mystics and such observances as pious
recitation of scripture and other devotional acts. It also omits the
gestures, postures, and other ritual elements that are often an intimate
part of prayer. Prayer must always be understood in its full religious,
ritual, and social context. Confusion is sometimes caused by the fact
that the single word "prayer" in English translates two different Arabic
words denoting two different religious activities, salat, which is
obligatory prayer, and du`a' or munajat, which is devotional prayer. Many of
the regulations and teachings relating to prayer apply only to the former.
Such distinctions are not always clear in translations.

1. Teachings about prayer

The Bahá'í writings teach that the impulse to
pray is natural and that prayer is essential to the development of
spirituality. However, it is not the physical act of praying but the
spiritual state induced by prayer that is important. Thus, Bahá'u'lláh
stresses that brief and joyful prayer is superior to long but wearying
prayer. Though prayer may be efficacious in obtaining specific material
ends, it is more important to pray for conformity to the Will of God. The
highest prayer is offered only out of love for God, without any other hope
or fear. Nevertheless, prayer must be linked with practical measures to
attain the goals sought. Prayer is essential to any undertaking and attracts
the confirmations of God. Bahá'í prayer may be addressed to
Bahá'u'lláh, which Shoghi Effendi recommends, to other Manifestations of
God, to `Abdu'l- Baha, or to God Himself.

2. Obligatory prayer

(Arab. salat, Pers. namaz) The most important kind of Bahá'í prayer is the
daily obligatory prayer. Its purpose is to cultivate humility and devotion.
The obligatory prayers and fasting are the most important ritual obligations
of Bahá'ís, and the Bahá'í writings warn strongly against neglecting them
or minimizing their importance. Unlike almost all other forms of Bahá'í
prayer, specific regulations govern the performance of the obligatory
prayers. Obligatory prayer is a personal spiritual obligation, meaning that
no communal or administrative sanctions can be brought through failure to
perform it. The only penalty for failure to observe this law is a spiritual
one.

a. History

The original Bahá'í obligatory prayer, mentioned in the
Kitab-i-Aqdas, which involved nine cycles of movement starting with a bow
(rak`ah) and was to be said morning, noon, and afternoon--probably
three rak`ahs at each time. Bahá'u'lláh revealed the text but did not
release it in order to avoid provoking conflict with Muslims. This prayer
was one of the documents in the strongbox taken by `Abdu'l-Bahá's brothers
shortly after the death of Bahá'u'lláh. Some time later--after the writing
of the Kitab-i-Aqdas but before that of its supplement Questions and
Answers--Bahá'u'lláh wrote a second set of obligatory prayers, which are in
use today. Three alternative forms were provided: a very short prayer to be
said between noon and sunset; a somewhat longer prayer to be said in the
morning, the afternoon, and the evening; and a long prayer to be said once
during twenty-four hours.

b. Exemptions

Obligatory prayer is binding on all Bahá'ís between the
ages of fifteen and seventy with the exception of the sick, though partial
exemptions apply to travelers and menstruating women. For each prayer
missed by travelers and others who are prevented from praying by some
condition of "insecurity", they are to prostrate themselves, upon completing
their journey or reaching a suitable place, and say "Glorified be God, the
Lord of Might and Majesty, of Grace and Bounty." After completing the
required number of prostrations, they are to sit cross-legged and repeat
eighteen times "Glorified be God, the Lord of the kingdoms of earth and
heaven." Menstruating women are exempt provided that between noon of one
day the next they perform ablutions and say ninety-five times "Glorified be
God, the Lord of Splendor and Beauty."

c. Prohibition of congregational prayer

Bahá'u'lláh confirmed the Bab's
prohibition of congregational obligatory prayer (i.e. the collective
performance of the prayers, such as is practiced in Islam). The prohibition
only applies to the daily obligatory prayers, not to any other Bahá'í
prayers. The obligatory prayer does not necessarily have to be said in
private, however.

d. Ablutions

Ablutions must be performed before each obligatory prayer.
(For details see "Cleanliness, purity and refinement.3") The prayer must be
said in a clean place, though Bahá'u'lláh abolishes all the specific Islamic
and Babi regulations governing this. Unlike Islamic obligatory prayer,
Bahá'í obligatory prayers are not invalidated by the worshipper's contact
with bone, fur, and other such things.

e. Qiblih (point of adoration, i.e., the direction to face in prayer)

The Bab had specified that in prayer believers should face He Whom God shall
make manifest. Thus during his lifetime Bahá'ís prayed facing the person of
Bahá'u'lláh. `Abdu'l-Bahá later explained that after Bahá'u'lláh's death,
the qiblih was Bahá'u'lláh's shrine and that a tablet explaining this
existed but had been stolen by Covenant-breakers. Facing the qiblih is
obligatory for all three obligatory prayers.

f. Details of the three prayers

Unlike most other Bahá'í prayers, the
obligatory prayers include specific rules for postures and gestures during
the prayers. These motions are part of the obligatory prayer and are
themselves obligatory, except in the case where an individual is physically
incapable of performing them. Shoghi Effendi states that the motions and
postures are symbolic and are aids to concentration in the prayers. The
short obligatory prayer is a brief affirmation of the supreme power of God
and the servitude of the worshipper. It is should be said while standing in
an attitude of humility before God. It is to be said between noon and sunset
and is thus commonly called "the noon prayer." The medium obligatory
prayer, which is said three times daily (between the first light of dawn and
the astronomical noon, between noon and sunset, and between sunset and two
hours after sunset), consists of four paragraphs. The first is said standing
facing the qiblih, the second bowed with hands on the knees, the third
standing with the palms facing upward, and the fourth sitting-- preferably
on the floor rather than on a chair. Shorter, alternative forms are
supplied for the first and fourth paragraphs. The text of the prayer
stresses the loftiness and power of God and His grace shown through
revelation. The long obligatory prayer, which is said once in twenty-four
hours, consists of fifteen parts of various lengths, each of which is to be
said in a particular posture. These postures are the same as in the medium
prayer with the addition of prostration. The prayer also calls for the
Greatest Names in the form "Allah-u-Abha" to be said at several points. One
instruction calls for the worshiper to "raise his hands thrice and say:
Greater is God than every great one!" Shoghi Effendi explained that the
phrase is to be repeated each time the hands are raised. In high
latitudes, where days can be very long or short, prayer times may be fixed
by the clock rather than determined by sunrise and sunset. The obligatory
prayers may be said aloud or silently. The worshiper is free to read in
addition any other prayers and selections from Bahá'í scripture that he or
she may wish.

3. Devotional Prayer

Most Bahá'í prayers are of the type called du`a'
(literally, invocation or supplication [addressed to God]) or munajat
(literally, a private and confidential talk [with God]). They are thus
prayers for private devotions. Bahá'u'lláh, the Bab, `Abdu'l-Bahá and Shoghi
Effendi wrote thousands of prayers, many originally included in letters to
individuals. These prayers are in Arabic and Persian (`Abdu'l-Bahá wrote a
few in Turkish). Many of these prayers, except those of Shoghi Effendi,
have been translated into English.

a. Description and contents

There is considerable variation in form and
content of Bahá'í prayers. A typical prayer begins with the invocation of
several attributes of God. There is then a statement of praise, a request
for something, such as divine guidance or spiritual protection. The prayer
concludes with a list of God's attributes. Each element can be elaborated,
repeated, or omitted. The imagery is often striking, drawing on the imagery
of Islamic religious literature and Persian poetry. The prayers are thus
much more diverse than this simple formula would indicate. Most prayers
are rather general statements of praise and desire for spiritual qualities,
but many are for specific purposes. Most Bahá'í prayers are in a classical
Arabic style reminiscent of the Qur'an and the Shi`i prayers, generally in
a less complicated style than the prayers of the Bab. The tone is austere
and lofty.

b. Regulations and Bahá'í practice

There are few specific rules about the
use of these prayers, other than the general instructions to maintain
dignity and avoid developing ritual. They may be chanted, sung, or repeated.
The text should not be changed, even to the extent of changing the number or
gender of pronouns. It is permissible to use them as the basis of songs. It
is not necessary to face the qiblih. In practice, Bahá'í prayers, when
not said in private devotions, are most often recited by one individual
while others listen silently. If being recited in the original languages,
they are normally chanted. A few prayers have been set to music in
English and other languages. Because Bahá'ís believe that the prayers of
Bahá'u'lláh, the Bab, and `Abdu'l-Bahá are the word of God, they are thought
to have special spiritual power. Thus most Bahá'í private prayer and almost
all public prayer consists of their recitation. Prayer using one's own words
is permissible, however.

4. Other required prayers and observances

There are a few other required
prayers and related observances.

a. Prayer for the dead

This is also an obligatory prayer (salat). Unlike
the daily obligatory prayers, it is to be said in congregation; one person
recites it while the congregation stand. (See "Funeral Laws.")

b. Repetition of Allah-u-Abha

The last remnant of the many daily
invocations ordained by the Bab is the requirement to perform ablutions then
sit facing the qiblih and repeat "Allah-u-Abha" ("God is Most Glorious")
ninety-five times every day. This is usually done after the obligatory
prayer, without any need for renewed ablutions.

c. Recitation of verses

Bahá'ís are obliged to recite the sacred text in
the morning and evening. Any of the Bahá'í scriptures may be used: i.e., any
of the writings of the Bab, Bahá'u'lláh, and `Abdu'l-Bahá of any form.
Bahá'u'lláh strongly stresses this obligation in the Kitab-i-Aqdas, saying
that whoever does not fulfill it is not faithful to the covenant of God.
Elsewhere, Bahá'u'lláh and `Abdu'l-Bahá state that such recitation should
not be so lengthy as to be wearying and dull: it is better to recite a
short passage with joy than to wearily repeat whole books. Moreover, the
purpose is to understand the texts, not uncomprehending recitation.

5. Optional and popular observances

There are a number of popular Bahá'í
devotional practices, some of them lacking strict scriptural authority.

a. Remover of difficulties

This short prayer of the Bab, beginning "Is
there any remover of difficulties save God. . . " is frequently recited by
Bahá'ís in times of need. Popular practices include the recitation of this
prayer in turn by all those present and its recitation nine, nineteen,
ninety-five, or five hundred times.

b. Tablet of Ahmad

This tablet, a letter to one Ahmad-i-Yazdi, is stated
by Bahá'u'lláh to have special power, especially when recited in times of
trouble. (See "Ahmad, Tablet of")

c. Invocations

The several invocations based on the word Baha--
"Allah-u-Abha" and "Ya Baha'u'l-Abha"--and some other invocations such
as "Ya'llahu'l-Mustaghath" ("O God on Whom we call for help") and "Ya
`Aliyu'l-A`la" ("O Most Exalted One," referring to the Bab) are used,
especially in times of difficulty. (See "Name, Greatest")

d. Prayers for specific occasions

A number of prayers (munajat) are for
particular circumstances or occasions. These are not obligatory and are of
varying importance. These include prayers for the fast and specific holy
days, which have an importance nearly equal to the obligatory prayers, and
prayers for purposes such as healing, intercession for the dead, safety,
removal of difficulties and for particular occasions such as morning, night,
leaving the house, and going to bed.

e. Prayer of the Signs

In Islam a special form of obligatory prayer
(salat) was to be said when frightening natural events occurred such as
earthquakes and eclipses. Bahá'u'lláh abolished this, providing instead the
verse "Dominion is God's, the Lord of the seen and the unseen, the Lord of
Creation." It is not obligatory, however.

f. Other related observances

Muslims customarily add blessing after
mentioning the names of prophets and saints: "May God bless Him and give Him
peace" after the name of Muhammad and "May God have mercy on him," after the
name of someone deceased, for example. In Persian, Bahá'í formulae such as
"May the Glory (baha') of God rest upon him" are used. This is rarely done
in Western languages except in translations of the sacred writings.

6. Collective worship

In contemporary practice, there is a wide
variability in the stress placed upon collective worship in the Bahá'í
Faith. A strict prohibition on the development of ritual not endorsed in the
sacred writings prevents the development of liturgy, while the Faith's
strong emphasis on social affairs directs attention to other things.
Moreover, in the Bahá'í community, collective worship does not serve an
essential religious purpose comparable to the sacraments of Christianity or
congregational salat in Islam. Consequently, although several occasions
for collective worship are ordained in the Bahá'í writings and a number of
texts stress its importance, it often remains a somewhat neglected area of
Bahá'í life.

a. Morning prayer (mashriqu'l-adhkar)

The one occasion of collective
worship specified in the Kitab-i-Aqdas itself is morning prayer. The
believers are encouraged to gather to listen to prayers and scripture in the
early morning. This worship service is the main purpose of Bahá'í houses of
worship, which are also called mashriqu'l-adhkar (literally,
dawning-place of the mention of God). Community morning prayers are not
common in the contemporary Bahá'í community, although the Universal House of
Justice encourages them. (See "Mashriqu'l-adhkar.")

b. Nineteen Day Feast

In the contemporary Bahá'í community the main
occasion for collective worship is the "devotional portion" of the nineteen
day feast. Though based on a law of the Bab, this institution was developed
by `Abdu'l-Bahá and Shoghi Effendi, who treated it as a way of meeting the
spiritual, administrative, and social needs of local Bahá'í communities. The
worship service is the first part of the feast and usually consists of
prayers and readings from the writings of Bahá'u'lláh and `Abdu'l-Bahá. (See
"Feast, Nineteen Day.")

c. Holy days

Local Bahá'í communities usually have worship services to
commemorate the Bahá'í holy days. These are usually much like the worship at
nineteen-day feasts, though there is in fact more latitude for variation at
holy day observances. There are special prayers for the individual holy
days.

d. Other collective worship

Bahá'í communities sometimes have community
worship on other occasions. Early in the twentieth century many Bahá'í
communities in the West held Sunday morning worship services, but in the
U.S.A., this practice had largely died out by the early 1940s. Bahá'í
conferences and summer schools usually feature "devotions"--the reading of
prayers and scripture, and sometimes songs. Bahá'í meetings of even the most
prosaic character invariably begin with one or more prayers. Communities
will sometimes have special prayer meetings, usually in connection with a
major project or a crisis. Memorial meetings are sometimes held for
prominent believers who have recently died. Such meetings will be held world
wide on the occasion of the death of a major figure such as a Hand of the
Cause (q.v.). Families sometimes have devotions, often undertaken as part of
the spiritual education of the children.

e. Regulations and customs for collective worship

Bahá'í law, especially
as it developed under Shoghi Effendi, strongly discourages the
development of ritual. Even practices that are acceptable in themselves--the
collective recitation of prayers, for example-- are avoided if they are
likely to turn into traditions or rituals. The actual rules limiting Bahá'í
worship are not restrictive: the predominant element should be the sacred
writings, particularly the writings of the Bab, Bahá'u'lláh, and `Abdu'l-
Baha; dignity and simplicity should always be maintained. Prayers
and scripture may be chanted or sung. Hymns and poems based on Bahá'í
scripture may be used. When the sacred texts and prayers are read, those
listening should sit still and silent. (GHA 189) No practice not ordained in
the sacred text should be allowed to become a fixed ritual. Current
practice is, however, somewhat more limited. In the East, worship consists
mainly of chanted prayers. In the West it is usually prayers read by
individuals. In the early twentieth century the singing of Bahá'í hymns was
common and was encouraged by `Abdu'l-Bahá, but the practice died out around
1940. (Armstrong-Ingram)

7. Publication, translation, and distribution of prayers

Collections of the Bab's and Bahá'u'lláh's prayers certainly circulated in manuscript in
their own lifetimes. A collection of important prayers and tablets,
Ad`iyiy-i-Hadrat-i-Mahbub, still in use, was first published in Egypt in
1911. The American Bahá'ís published a prayer book as early as 1900. The
most important collections of Bahá'í prayers in Arabic, Persian, and
English are cited in the bibliography. Bahá'í doctrine encourages
translations of the sacred writings. Prayers are usually among the first
pieces of Bahá'í scripture translated into a language. Beginning with vol.
14 the successive volumes of Bahá'í World (q.v.) have included the short
obligatory prayer in many languages. It has been translated into at least
XXX languages and dialects.

8. Babi prayer

Bahá'í prayer and the laws and customs relating to it
develop out of Islamic and Babi prayer. Babi ritual life is saturated in
prayer. The Bab's legal works specify dozens of rituals involving prayer.
Only a few can be mentioned here.

a. Concept and theology of prayer

The most striking characteristic of
prayer in the ritual life ordained by the Bab is its all-pervasive
character. In one way or another, the believer is to be in a state of nearly
constant remembrance of God: praying, repeating the names of God, reading
the writings of the Bab. However, the Bab stresses that prayer and other
ritual obligations should not be burdensome and tiring. Prayers should not
be of wearisome length. The person who prays should be fervent and
attentive. The Bab stresses that prayer should be motivated neither by hope
or fear. Prayer should be performed in private so that the worshiper will be
able to give it full attention. Finally, like every other aspect of the
Bab's religious thought, the efficacy of prayer is conditioned on the
approval of Him Whom God shall make manifest (q.v.).

b. Obligatory Prayer (salat)

Distinctive rules for Babi obligatory prayer
date from the period of the production of the Bayan after the abrogation of
Islamic law. The Bab's obligatory prayer consisted of one prayer of nineteen
actions of bowing (rak`ahs) performed between noon and sunset. It is not to
be performed in congregation. The Bab appears not to have specified a text,
but he does specify that during the first three rak`ahs the worshiper is
to testify to the unity of God's essence, in the next four to the unity of
His attributes, in the next six to the unity of His actions, and in the last
six to the unity of His worship. A shortened form of the obligatory prayer
is available for those who are traveling. Although there is only one Babi
obligatory prayer, the prayer-call is still to be sounded five times a day,
though the text is different from the Muslim prayer-call. There are a
variety of specific regulations for obligatory prayer, but nothing like
the very detailed regulations found in Islam.

c. Daily rituals

The earliest writings of the Bab contained many prayers
intended for specific times, days, months, and festivals. These were extra
observances to be added to the strict observance of Islamic law. Later,
after the abrogation of Islamic law, the Bab ordained many daily
observances; for example: * Each day the believer should recite one name
of God ninety- five times. The first day of the month he should say, "God
is most glorious (Allahu Abha);" the second day, "God is most mighty
(Allahu A`zam);" and the nineteenth day, "God is most ancient (Allahu
Aqdam)." Other names such as "God is most great (Allahu Akbar);" "God is
most bright (Allahu Anvar);" or "God is most manifest (Allahu Azhar)" may
be said on other days, apparently at the believers option. * The
believer is to recite at least nineteen verses of the Bayan each day--or
seven hundred, according to another passage. * Every Friday the believer
is to face the sun and recite a prayer to it. There is a similar monthly
prayer to the moon. This is a striking contrast to Islam, which forbids
prayer at the moments of sunrise, noon, and sunset in order to avoid any
taint of sun- worship.

d. Special prayers

The Bab provided special prayers for particular
occasions, notably the obligatory prayers (salat) for the newborn and the
dead, both very similar to the Bahá'í prayer for the dead. The prayer for
the newborn is based on the number five and the prayer for the dead on six.
These numbers correspond to the letters ha and vav respectively, which
together form the word huva, "He"-- that is, God--symbolizing that we come
from God and return to Him.

e. Devotional Prayer (munajat)

The Bab stated that the Bayan--meaning the
whole corpus of his writings--was in five modes, of which the second was
prayers, munajat. The Bab wrote hundreds of Arabic prayers. They are in a
lofty and intense style and are characterized by a vivid and personal
awareness of the might and sublimity of God.

f. Tablets of visitation (see "Visitation, Tablets of.")

g. Collective worship

The Bab prohibited obligatory prayer in congregation
and the public recitation of the names of God (dhikr). Nevertheless, the Bab
still encouraged the Babis to pray in mosques and shrines and to gather
there to hear sermons on Fridays. The prayer for the dead, however, was to
be said in congregation.

h. Rhapsodies on Divine Names

There are several works of the Bab, notably
the Kitabu'l-Asma' ("Book of Names") and the Panj Sha'n ("Five Styles") that
consist largely of extended meditations on particular attributes of God,
each of which is repeated in innumerable variations, many of them
grammatically innovative. These works, which were very popular among the
Babis, are perhaps to be understood as ecstatic rhapsodies, mystical prayers
whose recitation creates a mood of spiritual exhilaration.

i. Babi practice

In the short and turbulent history of the Babi religion,
there was little time to put into practice the laws of the Bab or even to
investigate what they were. It is likely that few of the Bab's prayers or
his laws regarding prayer were put into regular use. Most of the Babis
clearly continued to perform the Islamic salat, perhaps with the addition
of some Babi prayers. There are only scattered references to distinctively
Babi practices. Shortly before the Bab's return to Shiraz, one of his
followers used the distinctive Babi form of the prayer-call. The Zanjan
Babis are said to have publicly recited the works of the Bab. During the
battle they chanted what was evidently a variant of the prayer-call given in
the Arabic Bayan. It is not clear to what extent the later Azali Babi
community practiced these rituals.

See also: "Feast, Nineteen-Day" "Mashriqu'l-Adhkar," "Visitation, Tablets
of," "Work, Bahá'í attitude towards." Prayers relating to particular
occasions, subjects, persons, and places are discussed under appropriate
headings.

Bibliography

Bahá'í prayer:

There are thousands of Bahá'í prayers books
in hundreds of languages, as well as prayers scattered throughout Bahá'í
scripture. The most important original collections in Arabic and Persian are
A. Ishraq-Khavari, Tasbih va-Tahlil containing the obligatory prayers and
prayers for particular occasions and purposes; Ad`iyiy-i-Mahbub, a compact
prayer book for daily use; Nafahatu'r-Rahman, a collection of devotional
prayers reproduced from a MSS of Zaynu'l-Muqarrabin (q.v.); and
Majmu`ih-i-Munajat, several small volumes of prayers of `Abdu'l-Bahá, the
Bab, and Shoghi Effendi.

The most important source for the prayers of
Bahá'u'lláh in English is Prayers and Meditation (trans. Shoghi Effendi).
Bahá'í Prayers, an American compilation of prayers for daily use, derived
from PM and from other sources. Most prayers in other languages are
translated from these two sources.

Babi prayer:

The only systematic
study of Babi prayer (and Babi ritual in general) is Denis MacEoin, Ritual
and Semi-Ritual Observances in Babism and Bahá'ísm, Cambridge, 1991.
Otherwise, information must be sought in the Bab's own works, for the early
period "Sahifiy-i-Bayna'l-Haramayn" and "Sahifiy-i-Makhzunih" and for
the later period the Persian and Arabic Bayans. A selection of the prayers
of the Bab is found in SWB, ch. 7.

On the theology and spiritual value of
prayer, see Prayer, Meditation, and the Devotional Attitude, a compilation
by the Universal House of Justice, in CoC XXXX. Laws and regulations about
prayer are found throughout SCKA; GHA; AVK 3:21-153; LoG 1479-
1539:455-468; PBA 7-8.

A modern Bahá'í interpretation of prayer is William
and Madeline Hellaby, Prayer: a Bahá'í Approach, Oxford, 1985.

See also R.
Jackson Armstrong-Ingram, Music, Devotions, and Mashriqu'l-Adhkar, Los
Angeles, 1987.

METADATA

Views42314 views since posted 1999; last edit 2025-07-19 02:33 UTC;

previous at archive.org.../walbridge_encyclopedia_prayer_worship;
URLs changed in 2010, see archive.org.../bahai-library.org
Language
English
Permission
author
Share

Shortlink: bahai-library.com/447
Citation: ris/447

select Collection:
Archives
Articles
Articles-unpublished
Audio
Bibliographies
BIC
Biographies
Books
Chronologies
Compilations
Compilations-NSA
Compilations-personal
Documents
East-asia
Encyclopedia
Essays
Etc
Excerpts
Fiction
Glossaries
Guardian
Histories
Introductory
Letters
Maps
Music
Newspapers
NSA-documents
NSA-letters
Personal
Pilgrims
Poetry
Presentations
Resources
Reviews
Scripts
Software
Statistics
Study
Talks
Theses
Transcripts
Translations
UHJ-documents
UHJ-letters
Video
Visual
Writings

home

sitemap

series

chronology

search:
author

title

date

tags

adv. search
languages

inventory

bibliography

abbreviations

links

about

contact

RSS

new
-- Prayer and Worship (Used by permission of the curator)