Marriage
The Baha'i teachings enjoin monogamy, and Baha'u'llah makes marriage conditional on the consent of both parties and of their parents. He says in the Book of Aqdas: - (114:1)

It hath been laid down in the Bayan [the Bab's Revelation] that marriage is dependent upon the consent of both parties [bride and bridegroom]. Desiring to establish love, unity and harmony amidst Our servants, We have conditioned it, once the couple's wish is known, upon the permission of their parents, lest enmity and rancor should arise amongst them. - Kitab-i-Aqdas (114:2)

On this point 'Abdu'l-Baha wrote to an inquirer: - "As to the question of marriage, according to the law of God: First you must select one, and then it depends on the consent of the father and mother. Before your selection they have no right of interference." (114:3)

'Abdu'l-Baha says that as a result of this precaution of Baha'u'llah's the strained relations between relatives- in- law which have become proverbial in Christian and Muhammadan countries are almost unknown among the Baha'is, and divorce is also of very rare occurrence. He writes on the subject of matrimony: - (114:4)

Baha'i marriage is union and cordial affection between the two parties. They must, however, exercise the utmost care and become acquainted with each other's character. This eternal bond should be made secure by a firm covenant, and the intention should be to foster harmony, fellowship and unity and to attain everlasting life... (114:5)

In a true Baha'i marriage the two parties must become fully united both spiritually and physically, so that they may attain eternal union throughout all the worlds of God, and improve the spiritual life of each other. This is Baha'i matrimony (114:6)

The Baha'i marriage ceremony is very simple, the only requirement being that the groom and the bride, in the presence of at least two witnesses, each say: "We will all, verily, abide by the Will of God." (114:7)

Divorce
In the matter of divorce, as in that of marriage, the instructions of the Prophets have varied in accordance with the circumstances of the times. 'Abdu'l-Baha states the Baha'i teaching, with regard to divorce, thus: - (114:8)

The friends (Baha'is) must strictly refrain from divorce unless something arises which compels them to separate because of their aversion for each other; in that case, with the knowledge of the Spiritual Assembly, they may decide to separate. They must then be patient and wait one complete year. If during this year harmony is not reestablished between them, then their divorce may be realized... The foundation of the Kingdom of God is based upon harmony and love, oneness, relationship and union, not upon differences, especially between husband and wife. If one of these two become the cause of divorce, that one will unquestionably fall into great difficulties, will become the victim of formidable calamities and experience deep remorse. (Tablet to the Baha'is of America.) (114:9)

In the matter of divorce, as in other matters, Baha'is will, of course, be bound not only by the Baha'i teaching, but also by the laws of the country in which they live (115:1)

The Baha'i Calendar
Among different peoples and at different times many different methods have been adopted for the measurement of time and fixing of dates, and several different calendars are still in daily use, e.g., the Gregorian in Western Europe, the Julian in many countries of Eastern Europe, the Hebrew among the Jews, and the Muhammadan in Muslim communities (115:2)

The Bab signalized the importance of the dispensation which He came to herald, by inaugurating a new calendar. In this, as in the Gregorian Calendar, the lunar month is abandoned and the solar year is adopted (115:4)

The Baha'i year consists of 19 months of 19 days each (i.e. 361 days), with the addition of certain "Intercalary Days" (four in ordinary and five in leap years) between the eighteenth and nineteenth months in order to adjust the calendar to the solar year. The Bab named the months after the attributes of God. The Baha'i New Year, like the ancient Persian New Year, is astronomically fixed, commencing at the March equinox (usually March 21), and the Baha'i era commences with the year of the Bab's declaration (i.e. 1844 A.D., 1260 A.H.) (115:5)

In the not far distant future it will be necessary that all peoples in the world agree on a common calendar (115:6)

It seems, therefore, fitting that the new age of unity should have a new calendar free from the objections and associations which make each of the older calendar unacceptable to large sections of the world's population, and it is difficult to see how any other arrangement could exceed in simplicity and convenience that proposed by the Bab (115:7)

The months in the Baha'i Calendar are as follows:
Arabic Name .. Translation .. First Days
1st -- Baha .......... Splendor...... March 21
2nd -- Jalal .......... Glory .......... April 9
3rd -- Jamal ........... Beauty ........ April 28
4th -- 'Azamat ...... Grandeur .... May 17
5th -- Núr ............... Light ............ June 5
6th -- Rahmat ........ Mercy ......... June 245
7th -- Kalimat ....... Words .......... July 13
8th -- Kamal .......... Perfection ... Aug. 1
9th -- Asma' ........... Names ......... Aug. 20
10th - 'Izzat ............ Might ........... Sept. 8
11th - Mashiyyat .. Will .............. Sept. 27
12th - 'Ilm ............... Knowledge Oct.16
13th - Qudrat ......... Power .......... Nov. 4
14th - Qawl ............ Speech ........ Nov. 23
15th - Masa'il ......... Questions ... Dec. 12
16th - Sharaf ........... Honor ......... Dec. 31
17th - Sultan ........... Sovereignty Jan. 19
18th - Mulk ............. Dominion .... Feb. 7
(115:8)

Intercalary Days - Feb. 26 to March 1, inclusive (115:9)

Spiritual Assemblies:
Before 'Abdu'l-Baha completed His earthly mission, He had laid a basis for the development of the administrative order established in Baha'u'llah's Writings. To show the high importance to be attributed to the institution of the Spiritual Assembly, 'Abdu'l-Baha in a tablet declared that a certain translation must be approved by the Spiritual Assembly of Cairo before publication, even though He Himself had reviewed and corrected the text (116:1)

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