The Synopsis and Codification, section IV.C.1.j.i.-v., summarizes the main
provisions concerning the dowry. These provisions have their antecedents
in the Bayan.
The dowry is to be paid by the bridegroom to the bride. It is fixed at 19
mit{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}qals of pure gold for city-dwellers, and 19 mit{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}qals of silver for
village-dwellers (see note 94). Baha'u'llah indicates that, if, at the
time of the wedding, the bridegroom is unable to pay the dowry in full, it
is permissible for him to issue a promissory note to the bride (Q and A
39).
With the Revelation of Baha'u'llah many familiar concepts, customs and
institutions are redefined and take on new meaning. One of these is the
dowry. The institution of dowry is a very ancient practice in many
cultures and takes many forms. In some countries it is a payment made by
the parents of the bride to the bridegroom; in others it is a payment made
by the bridegroom to the parents of the bride, called a "bride-price". In
both such cases the amount is often quite considerable. The law of
Baha'u'llah abolishes all such variants and converts the dowry into a
symbolic act whereby the bridegroom presents a gift of a certain limited
value to the bride.
94. for city-dwellers at nineteen mit{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}qals of pure gold, and for
village-dwellers at the same amount in silver #66
Baha'u'llah specifies that the criterion for determining the dowry payment
is the location of the permanent residence of the bridegroom, not of the
bride (Q and A 87, 88).
95. Whoso wisheth to increase this sum, it is forbidden him to exceed the
limit of ninety-five mit{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}qals... If he content himself, however, with a
payment of the lowest level, it shall be better for him according to the
Book. #66
In answer to a question about the dowry, Baha'u'llah stated:
Whatever is revealed in the Bayan, in respect to those residing in
cities and villages, is approved and should be carried out.
However, in the Kitab-i-Aqdas mention is made of the lowest level.
The intention is nineteen mit{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}qals of silver, specified in the
Bayan for village-dwellers. This is more pleasing unto God,
provided the two parties agree. The purpose is to promote the
comfort of all, and to bring about concord and union among the
people. Therefore, the greater the consideration shown in these
matters the better it will be... The people of Baha must associate
and deal with each other with the utmost love and sincerity. They
should be mindful of the interests of all, especially the friends
of God.
'Abdu'l-Baha, in one of His Tablets, summarized some of the provisions for
determining the level of the dowry. The unit of payment mentioned in the
extract, cited below, is the "vahid". One vahid is equivalent to nineteen
mit{~COMBINING MACRON BELOW~}h{~COMBINING MACRON BELOW~}qals. He stated:
City-dwellers must pay in gold and village-dwellers in silver. It
dependeth on the financial means at the disposal of the groom. If he is
poor, he payeth one vahid; if of modest means, he payeth two vahids; if
well-to-do, three vahids; if wealthy, four vahids; and if very rich, he
giveth five vahids. It is, in truth, a matter for agreement between the
bridegroom, the bride, and their parents. Whatever agreement is reached
should be carried out.
In this same Tablet, 'Abdu'l-Baha encouraged the believers to refer
questions concerning the application of this law to the Universal House of
Justice, which has "the authority to legislate". He stressed that "it is
this body which will enact laws and legislate upon secondary matters which
are not explicit in the Holy Text".
96. should any one of His servants intend to travel, he must fix for his
wife a time when he will return home #67
If the husband leaves without informing his wife of the date of his
return, and no news of him reaches her and all trace of him is lost,
Baha'u'llah has stated that, should the husband have been aware of the law
prescribed in the Kitab-i-Aqdas, the wife may remarry after waiting a full
year. If, however, the husband was unaware of the law, the wife must wait
until news of her husband reaches her (Q and A 4).
97. it behoveth her to wait for a period of nine months, after which there
is no impediment to her taking another husband #67
In the event of the husband's failure, either to return at the end of the
specified period of time or to notify his wife of a delay, the wife must
wait nine months, after which she is free to remarry, though it is
preferable for her to wait longer (see note 147 for the Baha'i calendar).
Baha'u'llah states that, in such circumstances, should news reach the wife
of "her husband's death or murder", she must also wait nine months, prior
to remarrying (Q and A 27). 'Abdu'l-Baha, in a Tablet, has further
clarified that the nine months' waiting period following news of the
husband's death applies only if the husband had been away at the time of
his death, and not if he dies while at home.