allahu abha dear friends.
I was searching through the discussions and I realized that so many friends are curious about the hair length matter, and why Abdulbaha's hair was longer than permitted in the kitab-i-Aqdas.
some of the friends were hoping that the universal house of justice would later legislate on this matter and somehow let us grow our hair long. like always put it in the back of our heads as a pony tale, and etc.
through the studies I have had, and through the understandings that I have obtained, the UHJ never allow themselves to legislate over the "apparent form" of the laws. as it is forbidden in the kitab-i-Aqdas, no one is not allowed to change the form of the words of the laws. it does not mean that we should not search for deeper meanings, it just means that the "gateway" to understand the meanings of a law, is its pure "apparent form". the apparent form and meaning that any regular person would understand from that law.
so if practical aspect of a law can never be changed or redefined, how should we understand Abdulbaha's hair length, and yet believe in the kitab-i-Adas too. I searched, and I realized that no letter has ever been sent to the UHJ on this matter; as far as I know.
from this point on, whatever I right is my personal ideas, that can be totally wrong, or not. we can go forward through consulting each other.
I thought to myself, that Abddulbaha would never let himself to not to obey a law, unless it was written in a specific way.
I opened the book, and I opened the page regarding the growing of the hair. what I found was this:
"Notwithstanding, it is not seemly to let the hair pass beyond the limit of the ears"
as far as I understood, the words are really important for this book. they are like hard blocks of a much harder building. I came across this word "seemly". that it is not seemly for a person to grow his hair long beyond the lobe of ears.
what I personally think is that this law applies to anyone that can become "not seemly". and as far as I know, Abdulbaha -aside from Bahaullah himself- is the only person in the faith who could not ever cease to be seemly. you might think of Shoqi, but he was gifted of this in the middle of his life, not born with it, like Abdulbaha. I would still call it a gift for Abdulbaha, but an "innate" one.
so I think that we might be able to resolve the problem by carefully analyzing the words of the book. and what I think based on those word is, that this law applies to everyone except Abdulbaha, and ofcourse Bahaullah himself.
ofcourse other people in the discussions thought of this, but I thought it would be better if we could directly connect this understanding to the text.
All research or scholarship questions
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