As we learned in the previous blog posting, the Bahá’í Writings tell us the poor are “very dear to God”; “the mercies and bounties of God are with them”; they are “never forgotten” and they are “nearer the threshold of God”. The mercies and bounties of God are with them. The rich are mostly negligent, [...]

As we learned in the previous blog posting, the Bahá’í Writings tell us the poor are “very dear to God”; “the mercies and bounties of God are with them”; they are “never forgotten” and they are “nearer the threshold of God”.

The mercies and bounties of God are with them. The rich are mostly negligent, inattentive, steeped in worldliness, depending upon their means, whereas the poor are dependent upon God, and their reliance is upon Him, not upon themselves. Therefore, the poor are nearer the threshold of God and His throne.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

This is particularly appealing to someone like me, who doesn’t feel loved by any of the significant people in her life (parents, siblings, spouses or children).  I want to know that someone I can trust loves me!  If that keeps me poor, then so be it!

I can see where people might be confused on this issue.  On the one hand, we read quotes such as these, which suggest that we need wealth, acquired through crafts or professions:

Having attained the stage of fulfilment and reached his maturity, man standeth in need of wealth, and such wealth as he acquireth through crafts or professions is commendable and praiseworthy in the estimation of men of wisdom.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

And that if you want wealth, the secret is to engage in crafts and professions:

Thus it is incumbent on every one to engage in crafts and professions, for therein lies the secret of wealth, O men of  understanding! For results depend upon means, and the grace of God shall be all-sufficient unto you.  (Adib Taherzadeh, The Revelation of Baha’u'llah v 2, p. 281)

And that we have an obligation to expend our wealth on ourselves and our families (in that order):

The best of men are they that earn a livelihood by their calling and spend upon themselves and upon their kindred for the love of God, the Lord of all worlds. (Baha’u'llah, Hidden Words, Persian 82)

On the other hand, you don’t want to have too much wealth, because the rich are described in negative terms:

The rich are mostly negligent, inattentive, steeped in worldliness, depending upon their means . . . (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

God hasn’t promised mansions to those who associate with the rich:

God has not said that there are mansions prepared for us if we pass our time associating with the rich, but He has said there are many mansions prepared for the servants of the poor, for the poor are very dear to God. (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

As long as there are poor people, those with colossal wealth should not exist:

A financier with colossal wealth should not exist whilst near him is a poor man in dire necessity.

Excessive of wealth is associated with tyranny:

A financier with colossal wealth should not exist whilst near him is a poor man in dire necessity. When we see poverty allowed to reach a condition of starvation it is a sure sign that somewhere we shall find tyranny. (Abdu’l-Bahá, Paris Talks, p. 153)

According to the Writings, their wealth has been found by “idle fancy” and they don’t know how to be self-sacrificing:

In idle fancy they have found the door that leadeth unto earthly riches, whereas in the manifestation of the Revealer of knowledge they find naught but the call to self-sacrifice. They therefore naturally hold fast unto the former, and flee from the latter.  (Baha’u'llah, The Kitab-i-Ian, p. 28)

Having wealth can prevent you from entering the Kingdom of Heaven:

. . . riches do prevent the rich from entering the Kingdom; and again, He saith, ‘It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the Kingdom of God.’ If, however, the wealth of this world, and worldly glory and repute, do not block his entry therein, that rich man will be favoured at the Holy Threshold and accepted by the Lord of the Kingdom.  (Abdu’l-Bahá, Selections from the Writings of Abdu’l-Bahá, p. 195)

If the wealthy are able to use their wealth in service to God, it is highly meritorious.  I’m not sure how many of us are able to attain this level of generosity, self-sacrifice and detachment, as we’ve seen in previous quotes, so it’s better for us to avoid it:

If wealth and prosperity become the means of service at God’s Threshold, it is highly meritorious; otherwise it would be better to avoid them.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

When you’re poor, you need to rely on God to supply your needs and be patient.  There’s a lot more obligation and responsibility on those who are wealthy:

Fear the sighs of the poor and of the upright in heart who, at every break of day, bewail their plight, and be unto them a benevolent sovereign. They, verily, are thy treasures on earth. It behoveth thee, therefore, to safeguard thy treasures from the assaults of them who wish to rob thee. Inquire into their affairs, and ascertain, every year, nay every month, their condition, and be not of them that are careless of their duty.  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 236)

Men must bestir themselves in this matter, and no longer delay in altering conditions which bring the misery of grinding poverty to a very large number of the people. The rich must give of their abundance, they must soften their hearts and cultivate a compassionate intelligence, taking thought for those sad ones who are suffering from lack of the very necessities of life. (Abdu’l-Bahá, Paris Talks, p. 153)

He should be . . . bestowing a portion upon the destitute, and not refusing benevolence and favor to the unfortunate. (Compilations, Baha’i Scriptures, p. 50)

He admonished all that we must be the servants of the poor, helpers of the poor, remember the sorrows of the poor, associate with them; for thereby we may inherit the Kingdom of heaven. (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

Good God! is it possible that, seeing one of his fellow-creatures starving, destitute of everything, a man can rest and live comfortably in his luxurious mansion? He who meets another in the greatest misery, can he enjoy his fortune? That is why, in the religion of God, it is prescribed and established that wealthy men each year give over a certain part of their fortune for the maintenance of the poor and unfortunate. That is the foundation of the religion of God, and the most essential of the commandments.  (Abdu’l-Bahá, Baha’i World Faith, p. 283-284)

Those who are wealthy should use their wealth as a means to draw close to God, instead of being so attached to their wealth that they forget God and His commandments:

If they are wealthy, they should make these bestowals a means of drawing nigh unto God’s Threshold, rather than being so attached to them that they forget the admonitions of the Pen of the Most High.   (The Universal House of Justice, Messages 1963 to 1986, p. 437)

If they don’t, wealth will lead to destruction:

Turn to the Book of the Covenant, the Hidden Words, and other Tablets, lest the cord of your salvation become a rope of woe which will lead to your own destruction.   (The Universal House of Justice, Messages 1963 to 1986, p. 437-438)

Once men acquire wealth, it’s easy to become so bewitched by their newly amassed wealth and status that they forget the true meaning of their lives; and they forget God.  Look what happens as a result:

How numerous are those negligent souls, particularly from among your own compatriots, who have been deprived of the blessings of faith and true understanding. Witness how, no sooner had they attained their newly amassed wealth and status, than they became so bewitched by them as to forget the virtues and true perfections of man’s station. They clung to their empty and fruitless lifestyle. They had naught else but their homes, their commercial success, and their ornamental trappings of which to be proud. Behold their ultimate fate. Many a triumphal arch was reduced to a ruin, many an imperial palace was converted into a barn. Many a day of deceit turned into a night of despair. Vast treasures changed hands and, at the end of their lives, they were left only with tears of loss and regret. (The Universal House of Justice, Messages 1963 to 1986, p. 438)

The wealthy have to protect their treasures and worry about someone stealing them:

Others ere long will lay hands on what ye possess, and enter into your habitations. Incline your ears to My words, and be not numbered among the foolish.  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 260)

Would that the inhabitants of the world who have amassed riches for themselves and have strayed far from the True One might know who will eventually lay hand on their treasures; but, by the life of Bahá, no one knoweth this save God, exalted be His glory.  (Baha’u'llah, The Summons of the Lord of Hosts, p. 171)

I knew someone who didn’t have a lot, but he was still afraid of losing it.  He wanted to have a home alarm system installed on his house, even though he lived in a tiny village where everyone knew each other and the crime rate was almost zero.  I couldn’t imagine living with this level of fear, suspicion and mistrust.  ‘Abdu’l-Bahá tells a similar story:

‘Abdu’l-Bahá told a story about a Persian believer’s journeys and how he could not sleep at night while in the wilderness for fear of someone stealing his new shirt, a new gift from a prominent person. After several sleepless nights he decided to get rid of the shirt so he could relax.  (Rafati, Vahid, Sources of Persian Poetry in the Bahá’í Writings, Vol. lll, p. 80)

Wealth is fleeting and has no lasting effect:

How many kings have flourished in luxury and in a brief moment all has disappeared! Their glory and their honor are forgotten. Where are all these sovereigns now?  (Abdu’l-Bahá, Divine Philosophy, p. 137)

They attained to wealth, to the comforts of life, to fame. And what was the final outcome? Utter evanescence and oblivion. Reflect upon this. Look upon it with the eye of admonition. No trace of them remains, no fruit, no result, no benefit; they have gone utterly — complete effacement.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 186)

Look what happens to someone who wrote to Baha’u'llah begging for wealth and prosperity:

Haji Muhammad-Baqir was a well-known merchant, foremost among the believers in faith, certitude and enthusiasm, and was serving the Cause with devotion and self-sacrifice.  This man attained the presence of Bahá’u'lláh in Baghdad. There He wrote a letter to Him and begged for wealth and prosperity. In answer, this exalted and wonderful Tablet was revealed for him. In it Bahá’u'lláh stated that his request would be granted and that the doors of prosperity and wealth would be opened for him from every direction. He warned him, however, to be on his guard and not to allow riches to become a barrier and make him heedless.  Now you are here to attain the presence of Bahá’u'lláh and in the future you will witness that this man will be overtaken with fear to such an extent that he will renounce God and His Cause. Not long after, he will make substantial losses, following which he will write a letter to Bahá’u'lláh and repent. God will then turn his losses into profit and he will become again highly successful in his business and will emerge as the foremost merchant in Constantinople and Tabriz. However, this time he will wax prouder than before, more heedless and deprived… This time he will lose all his possessions, will be unable to continue trading and will become helpless in arranging his affairs. It is then that he will repent and return, and will be content to live as a poor man. He will spend the days of his life in the service of the Cause of God. His end will be blessed and he will receive great confirmations from God.’ He then said to me: ‘Remember all these things, for they will come to pass, and you shall witness them.’  (Adib Taherzadeh, Revelation of Bahá’u'lláh, v2, p. 277-278)

Knowing this in advance, do you think you’d change your mind?  I know I would!

This doesn’t mean I’m always able to be grateful for my poverty, or that I am always free from anxiety about how my bills are going to be paid, so I find this quote reassuring:

The lives of the Founders of our Faith clearly show that to be fundamentally assured does not mean that we live without anxieties.  (Shoghi Effendi, Quickeners of Mankind, p. 117)

Fortunately there’s another way of thinking about wealth.  In this dispensation it is described by the excellence of his conduct, in love of God and in detachment from luxuries.

Man’s distinction lieth in the excellence of his conduct and in the pursuit of that which beseemeth his station, not in childish play and pastimes. Know that thy true adornment consisteth in the love of God and in thy detachment from all save Him, and not in the luxuries thou dost possess. (Baha’u'llah, The Summons of the Lord of Hosts, p. 62)

Now that’s a kind of wealth I can be comfortable with!

For more on this theme:

Does God want us to be Wealthy

When is Enough, Enough

I’m having an ongoing debate with a friend of mine, who really wants to see my financial situation improve.  I’ve given the topic a lot of thought, so as I often do when I don’t understand something, I turn to the Writings to see what they have to say. Money tests seem to be part [...]

I’m having an ongoing debate with a friend of mine, who really wants to see my financial situation improve.  I’ve given the topic a lot of thought, so as I often do when I don’t understand something, I turn to the Writings to see what they have to say.

Money tests seem to be part of our lot in life, and ‘Abdu’l-Bahá seems to minimize the seriousness of them, reminding us that we continue to receive other gifts from God’s treasury, and encouraging us to “get on with” our work of teaching.

According to what I have heard, thou hast experienced a great financial loss. Do not feel sorry, for thou wilt be compensated. I hope that whatever thou hast lost will come back to thee. But this material loss is not a very grave one; it is for a time and shall pass away. Alhamdallah! [Praise be to God!] — that thou hast a share in the Kingdom of God and art receiving gifts from the treasury of the Holy Spirit. Do not feel sorry; do not brood over the loss; do not sit down depressed; do not be silent; but, on the contrary, day and night be engaged in the commemoration of thy Lord in the greatest joy and gladness.  (Abdu’l-Bahá, Tablets of Abdu’l-Bahá v1, p. 132)

The purpose of our time in this world is to prepare us for the next:

One must remember that the purpose of this life is to prepare the soul for the next.  (Universal House of Justice, Lights of Guidance, p. 359)

At the end of our lives, what’s left is what we’ve made of our souls:

The troubles of this world pass, and what we have left is what we have made of our souls, so it is to this we must look to becoming more spiritual, drawing nearer to God, no matter what our human minds and bodies go through.  (Shoghi Effendi, Lights of Guidance, p. 296)

We’re told that wealth and poverty all fade away, so I’d rather spend my life focused on the things that will endure through all the Worlds of God.

This poverty and these riches, this abasement and glory, this dominion, power, and the like, upon which the eyes and hearts of these vain and foolish souls are set, — all these things fade into utter nothingness in that Court! (Baha’u'llah, The Kitab-i-Ian, p. 131-132)

It goes without saying that we are required to work for our money:

Please God, the poor may exert themselves and strive to earn the means of livelihood. This is a duty which, in this most great Revelation, hath been prescribed unto every one, and is accounted in the sight of God as a goodly deed. Whoso observeth this duty, the help of the invisible One shall most certainly aid him. He can enrich, through His grace, whomsoever He pleaseth. He, verily, hath power over all things….  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 202-203)

I do a lot of volunteer work and from time to time, I long to be paid for the work I do.  A better spiritual perspective seems to be to expect our rewards and reimbursements to come from God and to focus on being of service without worrying about being paid:

. . . they should never stain themselves with the world, they should not look for the least pecuniary reward from any soul; nay, rather they should bear the utmost poverty and with the perfect wealth of nature [a state wherein man can dispense with things and be happy in their absence], through the bounty of God, may they associate with the people. They should seek no reward nor recompense. Freely have thy received, freely should they give. (Abdu’l-Bahá, Tablets of Abdu’l-Bahá v2, p. 359-360)

It’s quotes such as this one, which say that the poor are closer to God, which make me content with my lot in life:

. . . the poor are very dear to God. The mercies and bounties of God are with them. The rich are mostly negligent, inattentive, steeped in worldliness, depending upon their means, whereas the poor are dependent upon God, and their reliance is upon Him, not upon themselves. Therefore, the poor are nearer the threshold of God and His throne.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

I don’t know about you, but I want to be close to God!  When we have the love of God in our hearts, we have everything!

In like manner, it is related that on a certain day, one of the companions of Sadiq complained of his poverty before him. Whereupon, Sadiq, that immortal beauty, made reply: “Verily thou art rich, and hast drunk the draught of wealth.” That poverty-stricken soul was perplexed at the words uttered by that luminous countenance, and said: “Where are my riches, I who stand in need of a single coin?” Sadiq thereupon observed: “Dost thou not possess our love?” He replied: “Yea, I possess it, O thou scion of the Prophet of God!” And Sadiq asked him saying: “Exchangest thou this love for one thousand dinars?” He answered: “Nay, never will I exchange it, though the world and all that is therein be given me!” Then Sadiq remarked: “How can he who possesses such a treasure be called poor?”  (Baha’u'llah, The Ki tab-i-Ian, p. 131-132)

It’s not money that matters in this world, but devoting ourselves to higher principles such as faith and spirit, and teaching the Faith:

Do not grieve, dear brother, for being poor, for you are rich instead in faith and in spirit. This is a divine wealth for which the richest of the world will crave for in vain. True we must work hard, earn money and keep our family in happiness and prosperity, but we must always realize that our lives must be devoted to things higher and more sublime. We must remember what great souls, whose lives still inspire hundreds and thousands, were of the poorest in the world.  (Shoghi Effendi, Lights of Guidance, p. 124)

Shoghi Effendi seems to be suggesting that none of the work we do in this world is meant to come easy or with the means to achieve our desires.

The words he wrote to one of the American Assemblies in December 1923 sound almost like a soliloquy: “The inscrutable wisdom of God has so decreed that we, who are the chosen bearers of the world’s greatest Message to suffering humanity, should toil and promote our work under the most trying conditions of life, amidst unhelpful surroundings, and in the face of unprecedented trials, and without means, influence or support, achieve, steadily and surely, the conquest and regeneration of human hearts.”  (Ruhiyyih Khanum, The Priceless Pearl, p. 74-75)

Not having enough money seems to be an honor, and requires us to pass a test of patience in order to attain this bounty:

Great is the honor destined by God for those poor who are steadfast in patience. By My life! There is no honor, except what God may please to bestow, that can compare to this honor. Great is the blessedness awaiting the poor that endure patiently and conceal their sufferings.  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 202)

Patience isn’t enough, though.  We also must be thankful!

In the course of one of His talks to His companions ‘Abdu’l-Bahá states that a poor man who is patient and forbearing is better than a rich man who is thankful. However, a poor man who is thankful is more praiseworthy than the one who is patient.  (Adib Taherzadeh, The Revelation of Baha’u'llah v 2, p. 281)

Even though we may not be compensated well in this world, God sees us and is compassionate:

. . . there is no doubt that the divine compassion is bestowed upon the poor.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

We have been given three ways to be proactive about getting more money, though.  The first is to make regular sacrificial donations to the Bahá’í Fund.  In place of those donations we’re promised a tenfold reward.  Weird as it may seem, when I give to the fund first there seems to be more than enough money to care for the rest of the month’s material needs:

All the friends of God … should contribute to the extent possible, however modest their offering may be. God doth not burden a soul beyond its capacity . . . O Friends of God! Be ye assured that in place of these contributions, your agriculture, your industry, and your commerce will be blessed by manifold increases, with goodly gifts and bestowals. He who cometh with one goodly deed will receive a tenfold reward. There is no doubt that the living Lord will abundantly confirm those who expend their wealth in His path.  (‘Abdu’l-Bahá, Baha’i Prayers, p. 83)

The second is to pay the Right of God (Huqúq)

Render thou thanks unto God, for He hath graciously enabled thee to observe the injunction set forth in His Most Holy Book, inasmuch as thou hast arisen to fulfil the obligation of Huqúq, and God hath accepted thy goodly deed. Know thou, moreover, that those who faithfully serve the All-Merciful will be enriched by Him out of His heavenly treasury.  (Baha’u'llah, The Compilation of Compilations vol. I, p. 513)

And the third is to pray.  Here are two of my favorite prayers:

1.  God, my God! Illumine the brows of Thy true lovers, and support them with angelic hosts of certain triumph. Set firm their feet on Thy straight path, and out of Thine ancient bounty open before them the portals of Thy blessings; for they are expending on Thy pathway what Thou hast bestowed upon them, safeguarding Thy Faith, putting their trust in their remembrance of Thee, offering up their hearts for love of Thee, and withholding not what they possess in adoration for Thy Beauty and in their search for ways to please Thee. O my Lord! Ordain for them a plenteous share, a destined recompense and sure reward.  Verily, Thou art the Sustainer, the Helper, the Generous, the Bountiful, the Ever-Bestowing.  (‘Abdu’l-Bahá, Baha’i Prayers, p. 83-84)

2.  God, O God! Cause me to drink from the cup of Thy bestowal. Illumine my face with the Light of Guidance. Make me firm in faithfulness and steadfastness in Thine Ancient Covenant. Suffer me to become of one Thy sincere servants. Open before my face the doors of prosperity. Prepare for me the means of livelihood. Give me my bread though channels over which I have no control, Thy heavenly treasures. Grant me the power to turn my face toward Thy merciful countenance, and to be faithful to Thy Cause, O Thou Clement and Compassionate One! Verily Thou art gracious to those who are firm and steadfast in Thy strong and impregnable Covenant. Praise be to God, the Lord of the worlds! (‘Abdu’l-Bahá, Star of the West, Vol. XIV, p. 167)

So what does this all seem to suggest?  That in many ways, it’s easier to be poor; that there are things we can do to increase the likelihood of our needs being met and if we do our part in terms of work, patience, trust and faith, God will ensure that all of our needs get met and that our stations will be high in the next world.

I think I’ll accept my life the way it is, with gratitude for having enough.

Click here to read another blog posting on this topic:  When is enough enough?

How have you resolved this dilemma in your own life?  Post your comments here:

Recently I was listening to a podcast on our relationship to money by my favorite minister, Jeremy McClung of the Muskoka Community Church, which left me asking the question:  When is enough, enough?  This is an important question to ask especially at this season of excess we call Christmas. In his talk, Jeremy handed out [...]

Recently I was listening to a podcast on our relationship to money by my favorite minister, Jeremy McClung of the Muskoka Community Church, which left me asking the question:  When is enough, enough?  This is an important question to ask especially at this season of excess we call Christmas.

In his talk, Jeremy handed out index cards and asked us to write “stuff I have” on one side and to write “stuff I want” on the other.  We were to make a detailed list of everything we own (land, cars, houses, clothes, electronics, appliances, toys etc).

What surprised me was how much was on my “want” side!  Even though I have everything I need, and more, the list of what I wanted was longer than the list of what I owned.  This was profound!  I urge you to take out a sheet of paper right now and do this exercise for yourself.

My income comes from a small disability pension, supplemented by some paid work, and I live in a small one bedroom apartment in a “geared to income” building.  Some people look at my lifestyle and long for me to be better off financially, and sometimes I wonder if they’re right.  On the one hand, the Bahá’í Writings say:

Having attained the stage of fulfilment and reached his maturity, man standeth in need of wealth, and such wealth as he acquireth through crafts or professions is commendable and praiseworthy in the estimation of men of wisdom.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

My well-wishers see the transformative path I’ve been on for the past couple of decades, and how far I’ve come in ridding myself of the anxiety and depression that robbed me of my life, and they think it’s time for me to get back into the “real world” and get paid for all the work I do.

I ask myself:  can I make a living doing all the things I do, so that I can get off my disability pension?  For years, I took the following Writing to heart, and tried to apply it.

The best of men are they that earn a livelihood by their calling.  (Baha’u'llah, The Persian Hidden Words, 82)

Working in corrupt work places just made me sicker.

Now, this quotes shows how I long to live my life:

Thou hast asked regarding the means of livelihood. Trust in God and engage in your work and practice economy; the confirmations of God shall descend and you will be enabled to pay off your debts. Be ye occupied always with the mention of Bahá’u'lláh and seek ye no other hope and desire save Him.  (Abdu’l-Bahá, Baha’i World Faith, p. 375)

Through quotes like this I’ve come to realize that my job is to take care of the work and God’s job is to take care of the money.  It doesn’t say “paid work”, and God’s way of taking care of the money doesn’t always come from a paycheque!  I have been taken care of in ways I couldn’t have imagined (from soup kitchens and food banks that treat me as a “guest”; to random strangers sending me money in the mail; to finding ways to barter; to people giving me clothes and yes, even from some paid employment.   I have more than enough, and I am grateful.

The question is: do you want to live like that?  It will mean a lifestyle very unlike the ones you’ve had to date.

Have you heard about the Peace Pilgrim?  She’s one of my heroines.  When she was in her mid-40’s, she decided to walk across the United States, and continued to do so for 28 years, to talk to people about the importance of peace.  All she had were the clothes on her back; a smock with a pencil and a small pad of paper; a comb and toothbrush, and that was it.  She had no organizational backing, carried no money, and would not even ask for food or shelter.  She travelled in the south during the winter and the north during the summer.  She had absolutely nothing – no means to support herself except total reliance on God.  She said in all the years she did it, there were only 3 days in a row where she didn’t have anything to eat or anywhere to sleep.  Every single other day, people would feed her and/or invite her to spend the night.  One time she was walking in a freak snow storm.  It was so snowy that she couldn’t see 5 feet in front of her, so she walked down an embankment to huddle under a bridge, out of the blinding snow, and there she found a fridge-size cardboard box, with a blanket and pillow in it!  Without a word of a lie!  God took care of her every need, even before she knew she had it.  Click here to read reviews about her biography.

I found her total detachment really inspiring!  Since then I’ve had many glimmers of how this works in my own life, which is “poor” by many people’s standards, and yet, I have had a rich and full life; totally blessed, to be able to do the work I love.

In terms of acquiring wealth, the Bahá’í Writings also say:

In earthly riches fear is hidden and peril is concealed. (Baha’u'llah, Tablets of Baha’u'llah, p. 219)

There’s a great story which illustrates the principle that the best possible life is not by having more stuff, but by letting go.

‘Abdu’l-Bahá told a story about a Persian believer’s journeys and how he could not sleep at night while in the wilderness for fear of someone stealing his new shirt, a new gift from a prominent person.  After several sleepless nights he decided to get rid of the shirt so he could relax.  (Rafati, Vahid, Sources of Persian Poetry in the Baha’i Writings, Vol. lll, p. 80)

I understand what this means!  One time I had so many journals filled with insights about my childhood and all that I’d suffered and how it made me the person I was.  I was attached to these journals and longed for my son to read them someday, to know who I was.  I was so afraid that they would get ruined in a flood or fire that I was actually contemplating buying metal boxes to put them in to keep them safe!  I realized the folly of this thinking, and because I was soon going on pilgrimage and wanted to empty myself before I went, I threw them all into the garbage dump (where they belonged!) instead.

Another time I was going out with someone who lived in a small village where everyone knew everyone else.  He was in fear that someone would steal his antiques and was considering buying an alarm system for the house.  I couldn’t imagine living with so much fear and suspicion.  It would be different if he was in downtown Detroit, but the crime rate in this village was next to nothing.  Surely it would be better to live with just enough, than to live in fear all the time!

When you move, you find out how much stuff you have; and how much you want.  When I was pioneering to Labrador, I took this quote seriously:

Reliance on God is indeed the strongest and safest weapon which the Bahá’í teacher can carry. (Shoghi Effendi, Power of Divine Assistance, p. 221).

What this meant to me was that I was to go with total reliance on God, trusting Him to meet all my needs, just as the Peace Pilgrim had.  I sold or gave away just about all of my worldly goods.  I arrived in Labrador City with 2 cats and 2 suitcases; one suitcase was filled with cat supplies and the other had my clothes; a sleeping bag and inflatable air mattress; a pot, pan, and dishes and cutlery for 2 (so I could invite someone over for a meal).  I had enough!  I had everything I needed to live quite comfortably.  I got a 3 bedroom unfurnished apartment (which was easier to find than a 1 bedroom); and could have lived with so little forever!  Unfortunately our culture demands a certain lifestyle, though, and within 6 months I had that apartment filled with furniture and kitchen supplies (mostly acquired through yard sales and moving sales).  When is enough, enough?  I had enough, but I wanted more.  I wanted to look like everyone else, but I didn’t need any of it.

Most of our “stuff” makes our lives easier or better in some ways.  What we fail to realize is that much of it also takes something from us in terms of storage, cleaning, repairs and maintenance.  It’s not a wonder how stressed we feel!  Houses are a good example.  When we buy our first house, we have to furnish it; and then buy all the tools to maintain it (ladders, lawn mowers, snow blowers etc.  The list is endless!).  When I was a home owner, I was always caught unprepared when the roof leaked, or the furnace needed replacing or when the tiles fell off the bathroom walls.  I couldn’t afford the repairs and didn’t know where the money was going to come from.  Needless to say, it went on the credit card, and then I was so far in debt, I nearly faced bankruptcy more than once.  Now I live in an apartment and all the energy I used to spend on mowing lawns and maintaining gardens and shovelling snow, can be used in service to others; and all the money I save in not having to maintain a home has gone into paying off my debts so I can live debt free.  It’s a much simpler lifestyle and has freed me up both financially and emotionally.

Have you ever wondered why people in cultures where they have nothing, seem so much happier?  It’s because the more stuff we have, the more stress we have.  I think it’s why we love to go camping.  We take everything we need with us, and leave the rest behind.  Most Canadians take more stuff camping than most of the rest of the world owns.

Despite what the “Occupy” movement would have us believe, the average North Americans are some of the richest people on the globe.  The following really puts it into perspective:

If you could fit the entire population of the world into a village consisting of 100 people, maintaining the proportions of all the people living on Earth, that village would consist of:

• 57 Asians
• 21 Europeans
• 14 Americans (North, Central and South)
• 8 Africans

There would be:

• 52 women and 48 men
• 30 Caucasians and 70 non-Caucasians
• 30 Christians and 70 non-Christians

In addition:

• 6 people would possess 59% of the wealth and they would all come from the USA
• 80 would live in poverty
• 70 would be illiterate
• 50 would suffer from hunger and malnutrition
• 1 would be dying
• 1 would be being born
• 1 would own a computer
• 1 (yes, only one) would have a university degree

 If we looked at the world in this way, the need for acceptance and understanding would be obvious. But, consider again the following…

• If you have never experienced the horror of war, the solitude of prison, the pain of torture, were not close to death from starvation, then you are better off than 500 million people

• If you can go to your place of worship without fear that someone will assault or kill you, then you are luckier than 3 billion (that’s right) people.

• If you have a full fridge, clothes on your back, a roof over your head and a place to sleep, you are wealthier than 75% of the world’s population.

• If you currently have money in the bank, in your wallet and a few coins in your purse, you are one of 8 of the privileged few amongst the 100 people in the world.

• If your parents are still alive and still married, you’re a rare individual.

• If you’re reading this message, you’re extremely lucky, because you don’t comprise one of those 2 billion people who still can’t read.    (source unknown: http://www.movebeyond.net/417/know-no-limits/quote/lightening-in-a-jar/ )

Some people have suggested:  “the more wealth I attain, the more I will be able to travel to developing countries to help others or donate to worthy causes”.  I’m not sure that’s true.  It’s certainly part of the prevailing wisdom, but only God knows what He wants from us.  One the one hand He says:

If wealth and prosperity become the means of service at God’s Threshold, it is highly meritorious; otherwise it would be better to avoid them.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

On the other, the Bahá’í Writings tell us that more and lasting things are accomplished by poor people, than by rich:

How many kings have flourished in luxury and in a brief moment all has disappeared! Their glory and their honor are forgotten. Where are all these sovereigns now? But those who have been servants of the divine beauty are never forgotten. The result of their works is everywhere visible. What king is there of two thousand years ago whose kingdom has lived in the hearts? But those disciples who were devoted to God – poor people who had neither fortune nor position – are to-day trees bearing fruit. Their banner is raised higher every day.  (Abdu’l-Bahá, Divine Philosophy, p. 137)

I’ve learned that a life well lived doesn’t consist of an abundance of possessions.  Sometimes we use “stuff” to fill the holes in our soul, but we aren’t going to find what we want from more stuff.  There’s danger in having more than you need, because it only creates more wants.  There’s nothing wrong with wanting more; or having aspirations – but the danger is that it distracts us from what’s really important.  We can spend so many hours focused on getting this “one thing” that we aren’t living in the present moment and we aren’t focused on what really matters – teaching, service and acquiring virtues.

For example, I knew that I would be getting some money from my father’s estate, so for the three years it took for the money to arrive, I was continually thinking of what I wanted to spend it on.  I set up a spreadsheet to keep track of it all; spent hours researching every item carefully, to make sure I knew that I was buying the best possible quality for my money.  I measured and remeasured to make sure it would fit.  When the money finally came, I threw it all out and decided to buy a car instead!  I wasted hours of my life on this endeavor!  And even when I got the car, I didn’t like it and traded it in on another one, losing money in the process.  What a waste!  I was certainly heedless of this quote:

Some men’s lives are solely occupied with the things of this world; their minds are so circumscribed by exterior manners and traditional interests that they are blind to any other realm of existence, to the spiritual significance of all things! They think and dream of earthly fame, of material progress. Sensuous delights and comfortable surroundings bound their horizon, their highest ambitions centre in successes of worldly conditions and circumstances! They curb not their lower propensities; they eat, drink, and sleep! Like the animal, they have no thought beyond their own physical well-being. It is true that these necessities must be despatched. Life is a load which must be carried on while we are on earth, but the cares of the lower things of life should not be allowed to monopolize all the thoughts and aspirations of a human being. The heart’s ambitions should ascend to a more glorious goal, mental activity should rise to higher levels! Men should hold in their souls the vision of celestial perfection, and there prepare a dwelling-place for the inexhaustible bounty of the Divine Spirit.      (Abdu’l-Bahá, Paris Talks, p. 98)

We don’t like to think of ourselves as greedy, but when I looked at the list on the other side of my index card, and truly understood my position in the world, I had to realize that I was.  We all need to be on guard against all kinds of greed, especially at Christmas.  The Bahá’í Writings tell us:

He should be content with little and free from avarice.  (‘Abdu’l-Bahá, Baha’i Scriptures, p. 50)

Why, then, exhibit such greed in amassing the treasures of the earth, when your days are numbered and your chance is well-nigh lost? Will ye not, then, O heedless ones, shake off your slumber?  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 127)

There is a danger in becoming attached to what we have.  Another story I like illustrates this point:

Whereas riches may become a mighty barrier between man and God, and rich people are often in great danger of attachment, yet people with small worldly possessions can also become attached to material things. The following Persian story of a king and a dervish illustrates this.

Once there was a king who had many spiritual qualities and whose deeds were based on justice and loving-kindness. He often envied the dervish who had renounced the world and appeared to be free from the cares of this material life, for he roamed the country, slept in any place when night fell and chanted the praises of his Lord during the day. He lived in poverty, yet thought he owned the whole world. His only possessions were his clothes and a basket in which he carried the food donated by his well-wishers. The king was attracted to this way of life.  Once he invited a well-known dervish to his palace, sat at his feet and begged him for some lessons about detachment. The dervish was delighted with the invitation. He stayed a few days in the palace and whenever the king was free preached the virtues of a mendicant’s life to him. At last the king was converted. One day, dressed in the garb of a poor man, he left his palace in the company of the dervish. They had walked together some distance when the dervish realized that he had left his basket behind in the palace. This disturbed him greatly and, informing the king that he could not go without his basket, he begged permission to return for it. But the king admonished him, saying that he himself had left behind his palaces, his wealth and power, whereas the dervish, who had preached for a lifetime the virtues of detachment, had at last been tested and was found to be attached to this world — his small basket.  (Adib Taherzadeh, The Revelation of Baha’u'llah v 1, p. 76-77)

Contentment is being happy with what we have, and being grateful for it.  This is what it means to be truly rich.  Baha’u'llah has given us this prayer, which says in part:

Bestow upon me my portion, O Lord, as Thou pleasest, and cause me to be satisfied with whatsoever thou hast ordained for me.  Thine is the absolute authority to command.  (The Báb, Baha’i Prayers, p. 55)

We have enough.  All of us!  Ask yourself:  If I never get another thing, could I be content with what I have?  Most of us would have to answer yes!

I don’t think we’re all being called to get rid of everything we own and give it to the poor or pioneer to Africa, but to be able to get to the point where you could do it, is the kind of heart change God is looking for.

God might be calling you to let go of your stuff; or to change the way you relate to it; or to give it all to Him; or to pay Huqúq on it so it’s purified.  Pray about what you’re learning here, and pay attention to what you’re being called on to do with this information.  And realize that you have enough!

      What is the Right of God?  The payment of the Huququ’lláh is one of the essential spiritual obligations that the wondrous Pen of Bahá’u’lláh has laid down in the Most Holy Book. (Huququ’llah, p. 34) In brief, payment of Huququ’lláh is one of the binding spiritual responsibilities of the followers of Bahá’u’lláh [...]

What is the Right of God?

 The payment of the Huququ’lláh is one of the essential spiritual obligations that the wondrous Pen of Bahá’u’lláh has laid down in the Most Holy Book. (Huququ’llah, p. 34)

In brief, payment of Huququ’lláh is one of the binding spiritual responsibilities of the followers of Bahá’u’lláh . . . In other words, whatever portion of one’s wealth is due to the Huququ’lláh belongs to the World Centre of the Cause of God, not to the individuals concerned. Thus the friends should not follow their own volition and judgement in using any of the funds set aside for Huququ’lláh for any other purpose, even for charitable contributions of the Faith.  (Huququ’llah, p. 36)

 Who is required to pay it?

 lt is incumbent upon everyone to discharge the obligation of Huquq. (Huququ’llah, p. 2)

As to your second question asking whether, where there is perfect understanding between husband and wife and she is empowered to manage her husband’s property as well as her own, she could pay the amount of Huququ’lláh applicable to all their possessions or, since the husband owns a portion of the property, she should pay only the amount of Huququ’lláh on her own share of the property.

In answering this question one should remember that the Huququ’lláh is payable on possessions that are indisputably recognized as being one’s own and not on property that one merely controls or uses. However, in cases similar to the one you have mentioned above, it is incumbent on husband and wife to take counsel together and to define precisely the limits of their personal belongings, then they should either jointly or individually render to the Huquq the amount they consider to be their binding obligation. (Huququ’llah, p. 39-40)

 Why is the paying of the right of God important?

This is the commandment of God that hath been prescribed in His weighty and inviolable Book. (Huququ’llah, p. 1)

. . . in accordance with His inscrutable wisdom and in order to apply a unique test to distinguish the friend from the stranger, He hath enjoined the Huquq upon His servants and made it obligatory.  (Huququ’llah, p. 23)

We earnestly hope that everyone may be privileged to observe this sacred and blessed obligation which would ensure the attainment of true happiness and would serve to promote the execution of Bahá’í enterprises throughout the world. (Huququ’llah, p. 36)

What effect will it have on me?

Such souls as comply with the injunction of God prescribed in the Book are regarded as most excellent in the estimation of God. (Huququ’llah, p. 2)

It is clear and evident that the payment of the Right of God is conducive to prosperity, to blessing, and to honour and divine protection. (Huququ’llah, p. 2)

. . . it is the source of grace, abundance, and of all good. It is a bounty which shall remain with every soul in every world of the worlds of God  (Huququ’llah, p. 3)

Indeed there lie concealed in this command, mysteries and benefits which are beyond the comprehension of anyone save God . . .  through this injunction God desireth to purify your possessions and enable you to draw nigh unto such stations as none can attain, except those whom God may please.   (Huququ’llah, p. 4)

. . . this would serve as the means for the salvation of mankind, and may of their own accordance carry out that which would purify them and cause them to attain everlasting life…. (Bahá’u'lláh, Huququ’llah, p. 7)

Whoso is privileged to pay the Right of God will be numbered with such as have observed the ordinances of the one true God—magnified be His glory—and have fulfilled that which is set down by the All-Glorious Pen. (Huququ’llah, p. 11)

. . . that which is destined for them is far beyond the power of reckoners to reckon. (Huququ’llah, p. 13)

. . . is an effective means for the purging, the purification and sanctification of the souls of men and a source of prosperity and blessing. Happy are they that have observed His commandments.  (Huququ’llah, p. 14)

This ordinance is binding upon everyone, and by observing it one will be raised to honour inasmuch as it will serve to purify one’s possessions and will impart blessing, and added prosperity. However, the people are as yet ignorant of its significance. They continually endeavour to amass riches by lawful or unlawful means in order to transmit them to their heirs, and this to what advantage, no one can tell. Say: In this day the true Heir is the Word of God, since the underlying purpose of inheritance is the preservation of the name and traces of men. It is indubitably clear that the passing of centuries and ages will obliterate these signs, while every word that hath streamed from the Pen of Glory in honour of a certain individual will last as long as the dominions of earth and heaven will endure. (Huququ’llah, p. 15)

Were the people to know what hath been concealed from their eyes and become fully aware of the ocean of grace which lieth hid within this divine command, all the people of the world would offer everything they possess in order to be mentioned by Him. Blessed is the man who hath been privileged to observe that which he hath been commanded by God, the All-Knowing, the All-Wise…. (Huququ’llah, p. 15-16)

Moreover, such payment will enable them and their offspring to benefit from their possessions. As thou dost observe, large portions of people’s wealth are lost to them as God causeth strangers, or heirs in Company with whom strangers would have been preferable, to lay hands on their possessions. (Huququ’llah, p. 17)

One of the tokens of His consummate wisdom is that the payment of the Huquq will enable the donors to become firm and steadfast and will exert a great influence on their hearts and souls. (Huququ’llah, p. 23)

Know thou, moreover, that those who faithfully serve the All-Merciful will be enriched by Him out of His heavenly treasury  (Huququ’llah, p. 26)

. . . that those believers who are adorned with the fear of God may be shielded from the dire consequences foreshadowed in His ominous warnings, may become the recipients of His assured blessings and be enabled to partake of the outpourings of His infallible spiritual grace. (Huququ’llah, p. 35)

It purifies one’s possessions, averts loss and disaster, conduces to prosperity and honour and imparts divine increase and blessing. It is a sacrifice offered for and related to God, and an act of servitude leading to the promotion of His Cause. As affirmed by the Centre of the Covenant, Huquq offerings constitute a test for the believers and enable the friends to become firm and steadfast in faith and certitude. (Huququ’llah, p. 36)

Beseech ye God—exalted be His glory—to enable the people to honour the obligation of Huquq, for had everyone perceived the advantage of such a deed and desisted from withholding the Right of God, the friends in that region would not have experienced any hardship. (Bahá’u'lláh, Huququ’llah, p. 6)

When can I expect to notice the results of paying it?

He desireth for you the things that are inscrutable to you at present, though the people themselves will readily discover them when their souls take their flight and the trappings of their earthly gaieties are rolled up. (Huququ’llah, p. 4)

They that have kept their promises, fulfilled their obligations, redeemed their pledges and vows, rendered the Trust of God and His Right unto Him—these are numbered among the inmates of the all-highest Paradise. (Huququ’llah, p. 9)

. . . its goodly results and the fruits thereof will last as long as the kingdom of earth and heaven will endure. (Huququ’llah, p. 13)

What will happen if I don’t pay?

Well is it with them that comprehend and recognize this truth and woe betide them that believe not . . . It behoveth you to counsel the friends to do that which is right and praiseworthy. Whoso hearkeneth to this call, it is to his own behoof, and whoso faileth bringeth loss upon himself. (Huququ’llah, p. 2)

Take heed, O people, lest ye deprive yourselves of this great bounty. (Huququ’llah, p. 3)

Whoso dealeth dishonestly with God will in justice be exposed (Huququ’llah, p. 4)

. . . woe betide the rich that hold back Huququ’lláh and fail to observe that which is enjoined upon them in His Preserved Tablet. (Huququ’llah, p.

What if I have nothing to give?

It is incumbent upon all to make this offering  (Huququ’llah, p. 3)

The devoted believer who is privileged to pay “the Right of God”, far from seeking excuses for evading this spiritual obligation, will do his utmost to meet it. (Huququ’llah, p. 37)

Moreover, although these insignificant amounts are not worthy of mention, they are well-pleasing, since the donors offer them for the sake of God. If the offering be but a single grain it is regarded as the crowning glory of all the harvests of the world. (Huququ’llah, p. 2)

The payment of the Right of God is conditional upon one’s financial ability. If a person is unable to meet his obligation, God will verily excuse him. (Huququ’llah, p.

Those that are unable to pay will be invested with the ornament of His forgiveness. (Huququ’llah, p. 14)

Who enforces the payments?

Time and again have We written and commanded that no one should solicit such payment.  (Huququ’llah, p. 11)

To demand the Huquq is in no wise permissible. (Huququ’llah, p. 3)

As to the question of Huquq: Reference to this matter is in no wise permissible . . . must also refrain from mentioning this matter, for it is entirely dependent upon the willingness of the individuals themselves. They are well acquainted with the commandment of God and are familiar with that which was revealed in the Book. Let him who wisheth observe it, and let him who wisheth ignore it. (Huququ’llah, p. 3)

It is not permissible to solicit Huquq. If anyone offereth something of his own volition, thou mayest accept it, but it is not thine to demand anything from anyone. (Huququ’llah, p. 18)

. . . . a general appeal should be made once at the meeting, and that should suffice. They that are assured, steadfast and endowed with insight will act spontaneously and observe what hath been prescribed by God (Huququ’llah, p. 13)

Someone must needs remind the servants of God, that perchance they may be privileged to meet their obligation of Huquq, thus attaining a sublime station and gaining a reward that would last for ever. (Huququ’llah, p. 17)

On the other hand, inasmuch as obedience to this Law is a matter of conscience, and payment of Huququ’lláh is a voluntary act, it would not be seemly to go beyond informing the Persian friends of their spiritual obligation, and leaving to them to decide what they wish to do about it.

The same principle applies to those friends who spend lavishly on their families, who purchase or build residences and furnish them far in excess of their needs, and rationalize these expenditures in their desire to avoid payment of Huququ’lláh. (Huququ’llah, p. 38)

Appeals and exhortations must always be made to the generality of the friends, not to individuals. (Huququ’llah, p. 39)

In what spirit is the Right of God offered?

However, the acceptance of the offerings dependeth on the spirit of joy, fellowship and contentment that the righteous souls who fulfil this injunction will manifest. If such is the attitude acceptance is permissible, and not otherwise. (Huququ’llah, p. 2)

And such benefits will indeed accrue if the Huquq is offered with the utmost joy and radiance and in a spirit of perfect humility and lowliness. (Huququ’llah, p. 1)

Therefore, if someone, with utmost pleasure and gladness, nay with insistence, wisheth to partake of this blessing, thou mayest accept. Otherwise, acceptance is not permissible. (Huququ’llah, p. 3)

What is it used for?

. . . the Huquq will be used for charitable purposes. (Huququ’llah, p. 23)

And now concerning the poor, thou hast written to ask whether it is permissible to pay them out of the Right of God. This is conditional upon permission having been granted. In each locality where the Right of God is being received, details of it must be submitted to His exalted presence together with a statement describing the position of the needy ones. (Huququ’llah, p. 16)

Thus every true and sincere believer will offer Huquq to be expended for the relief of the poor, the disabled, the needy, and the orphans, and for other vital needs of the Cause of God   (Bahá’u'lláh, Huqúqu’lláh, p. 26)

Huququ’lláh can be used to promote the interests of the Cause throughout the Bahá’í world only with the permission of the Authority in the Cause to which all must turn. (Huququ’llah, p. 33)

Isn’t offering up the Right of God the same as contributing to the other funds of the Faith?

Recently one of the friends asked the following question: Were a person to offer his property, partly or wholly, to the Bahá’í Funds, what responsibility does he still have for payment of the Huququ’lláh?

This is what was stated in reply: The payment of Huququ’lláh is one of the essential spiritual obligations of the people of Baha which has been revealed in the Most Holy Book by the Pen of Glory. Therefore the friends should separate the account of Huququ’lláh from that of their other contributions . Thus they must first settle their obligations concerning Huququ’lláh, then they may make other contributions at their own disposition, inasmuch as the disposition of the funds of the Huququ’lláh is subject to decision by the Authority in the Cause to which all must turn, whereas the purposes of contributions to other Funds may be determined by the donors themselves. (Huququ’llah, p. 34)

When is it paid?

Well is it with him who ascendeth unto God, without any obligations to Huququ’lláh  (Huququ’llah, p.

Thine intention to pay a visit to the blessed House is acceptable and well-pleasing in the sight of this Wronged One . . .  Therefore it beseemeth thee to meet thine obligation to the Right of God first, then to direct thy steps toward His blessed house. (Huququ’llah, p. 11)

The time and conditions of payment are left to each individual.

For example, if one’s assets include property or shares in addition to cash, he may find it disadvantageous or inconvenient to pay nineteen per cent of the value of the non-cash assets until they are disposed of, at which time he would prefer to fulfil this spiritual obligation. (Huququ’llah, p. 37)

How often is it paid?

The Huququ’lláh is payable only once; for example if a person acquireth a thousand mithqals in gold and payeth the Huquq thereof, the Right of God ceaseth to be applicable to that amount, except in regard to what accrueth to it through commerce and transactions; when such profits reach the prescribed minimum, one must carry out what God hath decreed. (Huququ’llah, p. 7)

. . . the general principle is that once you have paid on your capital you don’t have to pay it again. (Huququ’llah, p. 31)

To Whom must it be paid?

The Trustees should receive these offerings  (Huququ’llah, p. 11)

Payments for the Huququ’lláh cannot be handed over to every person . . . The Huququ’lláh should be kept in the custody of trusted individuals and forwarded to His holy court through the Trustees of God. (Huququ’llah, p. 20)

On what is Huquq applied?

Huquq is applied on everything one possesseth. (Huququ’llah, p. 24)

Having deducted the expenses incurred during the year, any excess of income derived from one’s property, profession or business is subject to the payment of Huquq. (Huququ’llah, p. 25)

How much do I contribute to the Right of God?

Should a person acquire one hundred mithqals of gold, nineteen mithqals thereof belong unto God  (Huququ’llah, p. 3)

One mithqal consists of nineteen nakhuds. The weight of twenty-four nakhuds equals four and three-fifths grammes. Calculations may be made on this basis. Nineteen mithqals therefore equal 69.191667 grammes. One troy ounce equals 31.103486 grammes, thus 19 mithqals equal 2.224563 oz. At the current rate of $339.10 per ounce, 19 mithqals of gold would amount to $754.35. Thus on a savings of $754.35 an amount of $143.33 (i.e. 19%) would be payable as Huququ’lláh.  (Huququ’llah, p. 38)

Question: When the possessions exceed nineteen, must they equal another nineteen before the Huquq is again payable, or is the Huquq due on any exceeding sum? Answer: The Huquq is not payable on any exceeding sum, unless it reacheth another nineteen. (Huququ’llah, p. 5)

How do I calculate what I owe?

From one’s annual income, all expenses during the year are deductible, and on what is left 19% is payable to the Huquq. Thus, a person hath earned $1,000 income out of his business. After deducting his annual expenses of say $600, he would have a surplus of $400 on which Huquq is payable at the rate of 19%. This would amount to $76 to be offered for charitable purposes to the Huquq. (Huququ’llah, p. 24)

For instance, whatever income thou hast earned in a particular year, you should deduct from it your expenses during that year. The Huquq will then be payable on the remainder. (Huququ’llah, p. 24)

After one has paid all his necessary expenses 19% of what is left is then taken by him and given as Huquq. For example, if a person has 100 piastres left after all his expenses have been paid, then 19 piastres are taken as Huquq for the Cause of God. This is done at the end of the year after he has ascertained what his expenses are. For every hundred piastres, 19 are taken for Huquq.

He pays this once, then there is no more Huquq to be paid on that sum. It is finished. Next year he will pay on the amount he has left over in his possession after his expenses have been deducted, and after the amount he paid Huquq on the previous year is also deducted.

For example, at the end of the first year a man has 1000 piastres left after all his expenses are paid, then 190 piastres are taken as Huquq: at the end of the next year after all expenses are determined. he may have 2000 piastres left. As he has already paid Huquq on 1000 piastres the previous year this sum is deducted from the 2000 and he pays Huquq on 1000 piastres (or 190 piastres). The third year the net amount of what he owns may be 2500 piastres, he deducts 2000 piastres from this amount and pays 19 per cent on 500 piastres or 95 piastres. If at the end of the 4th year he has 2500 piastres, no Huquq is taken.  (Huququ’llah, p. 27)

Question: In the deduction of our necessary expenses, are contributions to the Mashriqu’l-Adhkar, teaching and other activities of the Cause considered a part of Huquq or should they be taken separately?

Answer: ‘Abdu’l-Bahá replied that Huquq was separate and independent of these and came first. After that had been determined then the other affairs could be looked after. He smiled and said when Huquq is given ‘Abdu’l-Bahá will ascertain how much of it is for the Mashriqu’l-Adhkar, how much for teaching and how much for the needy, etc. (Huququ’llah, p. 27)

This Law of the Aqdas stipulates that nineteen per cent of one’s capital is payable as Huququ’lláh when such capital has reached an amount of at least “nineteen mithqals in gold”…. In determining the amount a believer should pay, he should first deduct any debts and expenses he may have, and pay nineteen per cent on the remainder of his capital if it is equal to at least nineteen mithquls of gold. (Huququ’llah, p. 37)

. . . determine the total value of your inheritance in cash and other assets less any expenses or debts you may have, and consider the circumstances under which you may be able to pay Huququ’lláh on the net value of your inheritance. (Huququ’llah, p. 37)

 What is exempted from payment?

We have exempted the residence and the household furnishings, that is, such furnishings as are needful  (Huququ’llah, p. 4)

Question: Is Huququ’lláh payable on such equipment of a store as is necessary for the carrying on of business . . . Answer: It is under the same ruling as the household furnishings. (Huququ’llah, p. 4)

It hath been decreed by God that a property which is not lucrative, that is, yieldeth no profit, is not subject to the payment of Huquq. (Huququ’llah, p.

Possessions on which Huquq was paid the previous year will be exempt from further payment. (Huququ’llah, p. 24)

However, any money or possession which is necessary in producing income for one’s subsistence, and on which Huquq hath once been paid is exempt from Huquq. This exemption also applieth to a property on which Huquq hath already been paid, and the income of which doth not exceed one’s needs (Huququ’llah, p. 24)

However, if a person hath paid the Huquq on a certain property, and the income from that property is equal to his needs, no Huquq is payable by that person. (Huququ’llah, p. 25)

Huquq is not payable on agricultural tools and equipment, and on animals used in ploughing the land, to the extent that these are necessary. (Huququ’llah, p. 25)

Any expenses that may be involved in disposing of one’s assets should be deducted before calculating the net value on which Huququ’lláh is payable. (Huququ’llah, p. 37)

 How do I decide what is needful?

. . . many details in the computation of Huququ’lláh have been left by Bahá’u’lláh to the judgement and conscience of the individual believer. For example, He exempts such household equipment and furnishings as are needful, but He leaves it to the individual to decide which items are necessary and which are not. Contributions to the funds of the Faith cannot be considered as part of one’s payment of Huququ’lláh; moreover, if one owes Huququ’lláh and cannot afford both to pay it and to make contributions to the Fund, the payment of Huququ’lláh should take priority over making contributions. But as to whether contributions to the Fund may be treated as expenses in calculating the amount of one’s assets on which Huququ’lláh is payable; this is left to the judgement of each individual in the light of his own circumstances   (Huququ’llah, p. 38)

It is clear from the Writings that a person is exempt from paying Huququ’lláh on his residence and such household and professional equipment as are needful. It is left to the discretion of the individual to decide which items are necessary and which are not. It is obvious that the friends should not spend lavishly on residences and furnishings and rationalize these expenditures in their desire to avoid payment of Huququ’lláh. No specific text has been found exempting capital used to earn income. The Universal House of Justice leaves such matters to the consciences of individual believers. (Huququ’llah, p. 39)

Thus the friends are left free, and whenever no definite rulings exist they may fulfil in each case that which they understand from the texts, and may honour their Huququ’lláh obligations according to their own judgement and the promptings of their own conscience. (Huququ’llah, p. 41)

How rigorous am I to be in deciding what is “needful”?

Thou hast written that they have pledged themselves to observe maximum austerity in their lives with a view to forwarding the remainder of their income to His exalted presence. This matter was mentioned at His holy court. He said:  Let them act with moderation and not impose hardship upon themselves. We would like them both to enjoy a life that is well-pleasing. (Bahá’u'lláh, Huqúqu’lláh, p. 20)

Are there alternative ways to pay it?

There is no objection to offering for sale that which is donated in the name of Huquq. (Huququ’llah, p. 20)

If I haven’t paid the Huquq before I die, how is my estate to be handled?

Question: If the deceased hath left the Huquq or his debts unpaid, shall payment be made proportionately from his residence, personal clothing and other property, or are the residence and personal clothing set apart for the male offspring and shall the debts be paid out of remaining property; if such property is insufficient, what shall be done with the debts?

Answer: The debts and Huquq shall be paid out of the remaining property; should the property be insufficient, payment shall be made out of the residence and personal clothing. (Huququ’llah, p. 4-5)

Thou hast asked which is to take precedence: the Huququ’lláh, the debts of the deceased, or the cost of burial. It is God’s command that the cost of burial take precedence, then payment of debts, then the Right of God. Verily He is the One Who will pay due recompense, the All- Rewarding, the All-Generous. If the property is not equal to the debts, the estate must be distributed in direct proportion to each debt. (Huququ’llah, p. 7-8)

Concerning your question whether the heirs to whom the principal residence, furniture and clothing of the deceased are transferred by way of inheritance will be exempt from the payment of Huquq or not, he said: Since the residence, furniture and the tools of trade have, in accordance with the explicit Text, been granted exemption from the Huquq, therefore when the transfer of ownership takes place such possessions continue to be exempt. (Huququ’llah, p. 30-31)

by Susan Gammage, Baha’i Life Coach These days everyone in my Bahá’í-inspired life coaching practice is looking for ways to reduce debt and save money. It is possible to wipe out your existing debt and learn how to live your life within your means.  As you’ll see below, the traditional approach is best combined with [...]

by Susan Gammage, Baha'i Life Coach

These days everyone in my Bahá’í-inspired life coaching practice is looking for ways to reduce debt and save money. It is possible to wipe out your existing debt and learn how to live your life within your means.  As you’ll see below, the traditional approach is best combined with the Bahá’í Writings.

Here are five tips from the Bahá’í Faith that will help you on your way to debt free living:

1. Consider our debts as sacred, and pay them before everything else.

Our debts, however, should be considered as sacred and take precedence over any other thing [ i.e., payment of debts comes before contributions to the Cause] for upon this principle does the foundation of our economic life rest. (Shoghi Effendi, Principles of Bahai Administration, p. 20)

2. Pay our Huqúq (Right of God) and keep it up to date.

It is clear and evident that the payment of the Right of God is conducive to prosperity, to blessing, and to honour and divine protection.  (Baha’u'lláh, Huqúqu’lláh, #6, p. 2)

Well is it with him who ascendeth unto God, without any obligations to Huququ’llah and to His servants.  (Baha’u'llah, Lights of Guidance, p. 306)

Know thou moreover, that those who faithfully serve the All-Merciful will be enriched by Him out of His heavenly treasury.  (‘Abdu’l-Bahá, Huqúqu’lláh, #75, p. 26).

It purifies one’s possessions, averts loss and disaster, conduces to prosperity and honour and imparts divine increase and blessing.  (Universal House of Justice, Huqúqu’lláh, #100, p. 36).

3. Make teaching your first priority, then trust, work and economize.

Thou hast asked regarding the means of livelihood. Trust in God and engage in your work and practice economy; the confirmations of God shall descend and you will be enabled to pay off your debts. Be ye occupied always with the mention of Baha’u'llah and seek ye no other hope and desire save Him.  (‘Abdu’l-Baha, Baha’i World Faith, p. 375)

4. Focus on spiritual health.

I hope thou wilt become as a rising light and obtain spiritual health — and spiritual health is conducive to physical health — so that thou mayest be enabled to liquidate thy debts.  (Abdu’l-Baha, Tablets of Abdu’l-Baha, v2, p. 305)

5. Use this prayer:

And, finally, I beg of Thee by the light of Thy countenance to bless my affairs, and redeem my debts, and satisfy my needs.  (Baha’u'llah, Prayers and Meditations, p. 248)

There are steps we can take on the material plane too, to enable us to “walk the spiritual path with practical steps.”

Here are 5 additional steps you can take:

1. Stop using credit cards. One of the leading factors in the current economic crisis is people buying things on credit they cannot afford. The next thing they know, they find themselves unable to do anything more than make minimum monthly payments.

• Minimum payments will keep you in debt because every month interest continues to accrue on your original balance. A $1,000 balance on a typical credit card can take 22 years to pay off if you make only the minimum monthly payments!
• Don’t fall into the trap of credit card debt. Instead, avoid the hassle and expense by paying cash for the things you buy. If you want a big-ticket item, save the cash before you make the purchase. Only buy when you can afford to pay for the item in full before you bring it home.

2. Buy luxury items with cash. We all have extras and luxuries we want, but using credit to get them is a dangerous path to take. You’ll get much greater enjoyment from the extras in your life when you pay cash, rather than ongoing monthly payments.

• Nothing takes the excitement out of a new toy or nice vacation more than the large payments that strain your budget month after month.

3. Create a realistic budget that includes debt repayment. The first step in gaining control over your debt is creating a workable budget. Rather than stifling you, a budget can bring you freedom! You’ll know where your money goes and you’ll set a spending plan so you can continue buying the most important things in your life.

• Your budget should take into consideration all facets of your lifestyle, including housing, food and household items, utilities, savings, recreation and debt repayment.
• If your budget doesn’t include room for debt repayment, there will never be enough money to pay off your debt. Take control of your financial reality by working with a realistic budget every month. Before long, you’ll see your debt diminishing while your savings grow.

4. Seek the help of a professional credit counselor, accountant or financial planner. The best way to be sure you’re making sound financial decisions is to seek out the help of a financial professional.

• Credit counselors, financial planners and accountants are experts in the areas of savings, debt repayment, investments and tax deductions. Implement each of these areas into your finances to eliminate financial strain and secure a stable financial future.

5. Negotiate better rates with the banks or credit card companies. Many people assume they have no choice but to accept the interest and finance rates offered by their banks and credit card companies, but that isn’t always the case!

• Talk to the people at your financial institutions. You may be surprised at how willing they are to budge.
• If your credit is in good shape or you’ve made steady, progressive strides to improve it, you may be able to get lower interest rates on your debts.
• You might also receive higher interest rates on your savings, giving you a double shot at eliminating your debt entirely and moving forward with your finances in a positive direction.

You can repair your debt problems and learn to avoid creating them in the future. These five steps will point you in the right direction and get you started on a new path to financial freedom and prosperity!

What’s been your experience with debt?  Post your comments here:

by Susan Gammage, Baha’i Life Coach Whether you want to admit it or not, there’s a global recession happening, and it’s affecting millions of families. People are being laid off, companies are going under, and even some governments are completely broke.  Let’s face it.  The old world order is collapsing, just as Bahá’u’lláh predicted it [...]

by Susan Gammage, Baha'i Life Coach

Whether you want to admit it or not, there’s a global recession happening, and it’s affecting millions of families. People are being laid off, companies are going under, and even some governments are completely broke.  Let’s face it.  The old world order is collapsing, just as Bahá’u'lláh predicted it would.  Being caught in it, isn’t much fun, though, is it?

Finding ways to cut back on your spending can help you during this difficult economic period. Saving money is always good, but it’s a skill that becomes especially important during a recession.

How can you save money during a recession? It’s all about paying the Right of God first, and then planning, cutting frivolous costs, and changing the way you spend money.

The Baha’i Writings teach:

It is clear and evident that the payment of the Right of God is conducive to prosperity, to blessing, and to honour and divine protection.  (Baha’u'llah, Lights of Guidance, p. 304)

Here are some handy tips you can use to help you save money:

1. Pay important bills first. The mortgage, electricity, water and heat have to be paid no matter what.

2. Save Money on groceries. Groceries are a huge, yet necessary, expense. After the bills are paid, most of the budget will fall into the groceries category.

• Buy generic rather than name brands. They usually taste just as good but cost less.

• Buy non-perishable foods in bulk. Many items can be bought in bulk such as rice, canned foods, and frozen foods.

• Never shop on an empty stomach or during the Bahá’í Fast. Eat before grocery shopping; otherwise, you’ll wind up buying more junk and convenience foods because you’re hungry.

• Make a list of what you need and stick to it. It really is that simple!

• Cut and use coupons. 10 for $10 deals and sale items are your friends. Combining coupons with sales can slash your grocery bill even more.

• Avoid shopping at expensive stores, even if they’re closer to home. Instead, go a few miles out of the way for the discount grocery stores. Most items in the store are exactly the same thing, other than the price tag.

3. Rent movies or borrow them from the library, instead of going out. Have a movie night once a week. Sit down with some popcorn (the kind you pop on the stove) and watch a movie. This is a great way to spend quality family time, without much expense.

4. Put the credit card down. Credit purchases may get your “stuff” now, but you’ll pay double for it later. If you want something, save up and pay cash or wait.  Leave it out of your wallet, so you have to go home and get it, before you can make a purchase.  This will give you a “cooling down” period.

5. Cook at home. If you go out to eat two or three times a week, cut back to once every two weeks or once a month. Instead, learn to cook at home. If you plan ahead and cook in quantities, you’ll save time and money by popping the extra portions into the freezer.

6. Unplug. If there are things in your house plugged into the wall and you aren’t using them, unplug them. Many items, like computers and phone chargers, draw electricity whether they’re on or not. Plug it in when you need it, then unplug it when you’re done.

7. Lower your thermostat. Set your thermostat at a specific temperature and leave it there. 68 to 70 is an energy-saving setting in the winter. If you get chilly, put on a sweater or grab a blanket. You’ll save more than you realize on your heating bills.

These are just some of the many ways to save money and stretch your dollar a bit further during these challenging times. These tips require a change to your habits, which can take some getting used to. In time, however, you’ll adjust and the money you save can make a big difference in your budget.

It’s important to stick with your plan to save money. Making a change for a week won’t do the trick. Committing to changing bad habits for good will reap the greatest benefits in the long run.

Once you’ve paid the bills, don’t forget to pay the Right of God.  It has to be paid before the donations to the Bahá’í Fund, so including it in your regular monthly payments is one way to ensure peace of mind during the recession.

What’s your experience with saving money or paying the Right of God?  Post your comments here:

by Susan Gammage, Baha’i Life Coach The need to make a budget came up in one of my life coaching sessions this week. We were talking about the Bahá’í teachings on how to educate the girl children, in which the concept of household management emerged. Her husband had always managed the family’s budget and she [...]

by Susan Gammage, Baha'i Life Coach

The need to make a budget came up in one of my life coaching sessions this week. We were talking about the Bahá’í teachings on how to educate the girl children, in which the concept of household management emerged. Her husband had always managed the family’s budget and she wanted to take over this responsibility. So this blog posting is written for her!

Using a budget is one of the best ways for you to determine where you stand financially so you can plan for future expenses. A budget can help you live within your means, get out of debt, and have money available for a new car, vacation, or education.

Planning and using a budget doesn’t have to be complicated. Plus, once you’ve put your budget into place, it makes spending decisions a snap.

Here’s how to plan your budget, step-by-step:

1. Set goals. Before you begin to plan, it’s important to know what your financial goals are.

· Do you want to pay off your debts?

· Do you want to save for a new home?

· Have you always wanted to travel overseas?

· Are you thinking about your children’s educational future?

Write down your family’s financial goals and post them where everyone can see them. This will help you all remain focused on reaching your goals rather than giving in to temptations to buy things you don’t need.

2. Determine income. Figure out how much money you currently have coming into your home. It’s hard to establish a budget if you don’t know how much money you have at your disposal. This would include:

• Employment income for each family member contributing to the budget
• Interest earned from money markets, savings accounts, or investments
• Inheritances
• Any other form of income

3. Figure out your expenses. Write down your family’s expenses. Listing each bill will help you determine how much money you need to earn each month to reach your financial goals.

· List every bill your family has regardless of how often it’s paid.

· Group expenses together (insurances, credit cards, etc.) to make them easier to calculate.

· Include cash for each day, such as money for gas, lunches, tolls or parking.

4. Include savings. Remember to pay yourself! Instead of waiting to determine what money is left after paying the monthly bills, include your savings account as a bill and pay it just as you would any other expense.

5. Subtract expenses from income. Add together all income sources and then add together all expenses. Subtract the expenses from the income, and this will tell you what financial shape your family is in.

6. If your income is greater than your expenses… If you have money left after paying the bills, you may choose to do one of the following:

• Put additional money in savings.
• Invest the money with the help of a financial planner.
• Pay off credit cards or other monthly credit accounts so you can get out of debt.

7. If your expenses are greater than your income… If your expenses are more than your income, you have some decisions to make. They may not be pleasant, but if you want to get out of the avalanche of debt, changes are necessary.

Here are some changes you may want to make:

• If your home is too large for your family, you may want to downsize into a home with cheaper payments.
  
  
• Do you have, and do you need, more than one vehicle? If two or more cars are necessary, by all means keep them. However, you may be able to buy vehicles that are cheaper to own and maintain. If all the cars aren’t necessary, why not sell the extra ones?
  
  
• Avoid eating out. You may not think eating out is that expensive, but a family of four can easily spend $40 or more each time they eat out. That same amount of money can buy groceries for several meals, instead of just one.
  
  
• Put a hold on credit card spending. Either cut your credit cards up or put them in a plastic bag filled with water. Place the bag in the freezer and leave it there. When you need to use it, you’ll have to let it thaw gradually – putting it in the microwave to thaw, will destroy the card!
  
  
• As you’re able to pay off one credit card, close the account. Then use the money you spent each month on that bill and add it to your payment for the credit card with the next highest interest rate. This process accelerates the elimination of your debt.

And remember this quote from the Bahá’í Writings:

Trust in God and engage in your work and practice economy; the confirmations of God shall descend and you will be enabled to pay off your debts. (Abdu’l-Baha, Baha’i World Faith, p. 375)

It’s possible to create a budget you and your family can live with. By following these step-by-step instructions for planning a budget, you’ll be taking a financial step in the right direction. Stick to your budget, and before you know it you can be out of debt and saving for something special!

What helps you budget?  Post your comments here:

by Susan Gammage, Baha’i Life Coach One day someone asked me what the key to abundance was, and you know what I answered? I bet you thought I was going to say “prayer”, didn’t you? And no, it wasn’t “grace” either, though both things are necessary. Remember this quote from Ruhi Book 1? I had [...]

by Susan Gammage, Baha'i Life Coach

One day someone asked me what the key to abundance was, and you know what I answered?

I bet you thought I was going to say “prayer”, didn’t you? And no, it wasn’t “grace” either, though both things are necessary.

Remember this quote from Ruhi Book 1? I had tutored this book countless times before I finally “got it”.

The WHOLE DUTY of man in this Day is to attain that share of the flood of grace which God poureth forth for him.
(Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p.

Strive ye to receive your share of this eternal food, so that ye shall be loved and cherished in this world and the next.
(‘Abdu’l-Baha, Selections from the Writings of ‘Abdu’l-Baha, p. 77)

It is clear and evident that the payment of the Right of God is conducive to prosperity . . .
(Huqúqu’lláh, p. 2)

However, the people are as yet ignorant of its significance.
(Huqúqu’lláh, p. 15)

. . . and by giving sacrificially to the Bahá’í Fund.

Be ye assured that in place of these contributions, your agriculture, your industry, and your commerce will be blessed by manifold increases, with goodly gifts and bestowals. He who cometh with one goodly deed will receive a TENFOLD
REWARD.
(Baha’i Prayers, p. 83)

Where in this day and age, can we find a guaranteed 10% return on investment we can trust?

So this is something I practice on a regular basis. Whether it’s giving with my time, my knowledge or my money, I give freely, and turn the cup of my life heavenward, to make sure I catch every bounty coming my way.

There’s another element which I found interesting: gratitude.

Arise to offer thanks to God, in order that thanksgiving may conduce to the increase of bounty.
(‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá, p. 484.)

If we aren’t grateful for the things we already have, why would God give us any more?

Knowing God’s promises has taken a lot of pressure off my shoulders, and whenever I find myself getting worried about money, I remember to ask Him to let me do the work and let Him find the money.

The bounties aren’t always cheques in the mail. Sometime a friend makes extra food and brings some over. Other times, someone takes me out for dinner and pays for it. Sometimes, an overbooked day gets cancelled so I have some needed time to myself, and sometimes it’s payment for an act of service. A few months ago, a friend sold me a car on a “pay me when you can, interest free” plan, charging me half the market value! Recently a “soup kitchen” has opened in our community, free to anyone who wants to go. They serve 3 course meals twice a week, and there are always leftovers to take home for meals in between! As a single person living a busy life, I don’t always have time to shop or cook and there isn’t much incentive to cook on my own, so now I’m eating much more healthy foods, on a regular basis and I am grateful!

What forms has abundance taken in your life? Post your comments here.

by Susan Gammage, Baha’i Life Coach The topic of debt presents an interesting dilemma for most of us living in a mortgage, loan and credit card dependent society. We’re told that the foundation of our economic life rests on the settlement of our debts. Most of us understand the importance of regular and sacrificial donation [...]

by Susan Gammage, Baha'i Life Coach

The topic of debt presents an interesting dilemma for most of us living in a mortgage, loan and credit card dependent society. We’re told that the foundation of our economic life rests on the settlement of our debts. Most of us understand the importance of regular and sacrificial donation to the fund, and are heartened to know that in place of these contributions, we will be rewarded tenfold. And most of us give to the fund. However, we are told that debts should be considered as sacred and take precedence over contributions to the Cause. In addition, we are told that we should pay our Right of God before our contributions to the Cause or before going on pilgrimage. So if we take care of our debts and the Right of God first, how will we have anything left over to give the fund?

What are your thoughts on debt? Post your comments here: