“the sheer inspiring force of selfless and ardent devotion”

Not infrequently, nay oftentimes, the most lowly, untutored, and inexperienced among the friends will, by the sheer inspiring force of selfless and ardent devotion, contribute a distinct and memorable share to a highly involved discussion in any given assembly. 

- Shoghi Effendi  (From a letter dated 29 January 1925 to the National Spiritual Assembly of the United States and Canada, published in "Bahá'í Administration"; The Compilation of Compilations, vol. I, Consultation)

The Báb and Bahá’u’lláh

Bahá’u’lláh was a Persian personage descended from prominent lineage. During His early years a Youth Whose name was ‘Alí-Muhammad appeared in Persia. He was entitled the Báb, which means door or gate. The bearer of this title was a great Soul from Whom spiritual signs and evidences became manifest. He withstood the tests of time and lived contrary to the custom and usages of Persia. He revealed a new system of faith opposed to the beliefs in His country and promulgated certain principles contrary to the thoughts of the people. For this, that remarkable Personality was imprisoned by the Persian government. Eventually, by order of the government He was martyred. The account of this martyrdom, briefly stated, is as follows: He was suspended in a square as a target and shot to death. This revered Personage foreshadowed the advent of another Soul of Whom He said, “When He cometh He shall reveal greater things unto you.” 

- ‘Abdu’l-Baha  (From a talk, 25 October 1912, Sacramento, California; ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)

Martyrdom of the Báb and reference in Revelations to a “great earthquake”

“And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand.” [Rev. 11:13] This earthquake occurred in Shíráz after the martyrdom of the Báb. The city was plunged into turmoil, and many people were killed. Great agitation ensued, moreover, from diseases, cholera, scarcity, famine, starvation, and other afflictions—an agitation the like of which had never before been witnessed.

“And the remnant were affrighted, and gave glory to the God of heaven.” [Rev. 11:13] When the earthquake took place in Fárs, the survivors were wailing and lamenting day and night, and were occupied with praising and imploring God. So great was their fear and agitation that at night they could find no rest or composure. 

- ‘Abdu’l-Baha  (Table talks in Akka, authenticated by ‘Abdu’l-Baha; ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)

“The purpose of learning should be the promotion of the welfare of the people, and this can be achieved through crafts.”

The purpose of learning should be the promotion of the welfare of the people, and this can be achieved through crafts. It hath been revealed and is now repeated that the true worth of artists and craftsmen should be appreciated, for they advance the affairs of mankind. Just as the foundations of religion are made firm through the Law of God, the means of livelihood depend upon those who are engaged in arts and crafts. True learning is that which is conducive to the well-being of the world, not to pride and self-conceit, or to tyranny, violence and pillage. 

- Baha’u’llah  (From a Tablet; The Compilation of Compilations, vol. 1, Extracts from the Writings concerning arts and crafts)

Mulla Husayn witnessed the Báb revealing a Tablet

He then proceeded to say: “Now is the time to reveal the commentary on the Súrih of Joseph. [of Qur’an]” He [the Báb] took up His pen and with incredible rapidity revealed the entire Súrih of Mulk, the first chapter of His commentary on the Súrih of Joseph. The overpowering effect of the manner in which He wrote was heightened by the gentle intonation of His voice which accompanied His writing. Not for one moment did He interrupt the flow of the verses which streamed from His pen. Not once did He pause till the Súrih of Mulk was finished. I sat enraptured by the magic of His voice and the sweeping force of His revelation.” 

- Mulla Husayn  (Quoted by Nabil in ‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

Baha’i teachings concerning begging and a person who is “disabled, stricken by dire poverty or becomes helpless”

By the sacred verse: "Begging is forbidden, and it is also prohibited to dispense alms to a beggar", is meant that mendicancy is forbidden and that giving charity to people who take up begging as their profession is also prohibited. The object is to wipe out mendicancy altogether. However, if a person is disabled, stricken by dire poverty or becomes helpless, then it is incumbent upon the rich or the trustees to provide him with a monthly allowance for his subsistence. When the House of Justice comes into being it will set up homes for the incapacitated. Thus no one will be obliged to beg, even as the supplementary part of the blessed verse denotes: "It is enjoined upon everyone to earn his livelihood"; then He says: "As to those who are disabled, it devolveth upon the trustees and the rich to make adequate provision for them." By "trustees" is meant the representatives of the people, that is to say the members of the House of Justice. 

- ‘Abdu’l-Baha  (From a Tablet to an individual believer; ‘Lights of Guidance: A Bahá'í Reference File’; The Compilation of Compilations, vol. III, Economics, Agriculture, and Related Subjects)

The Prayer for the Dead: “no requirement to face the Qiblih”

The Prayer for the Dead is published in Prayers and Meditations of Bahá'u'lláh, No. CLXVII. It is the only Bahá'í obligatory prayer which is to be recited in congregation; it is to be recited by one believer while all present stand. There is no requirement to face the Qiblih when reciting this prayer. 

- The Universal House of Justice  (‘A Synopsis and Codification of the Kitáb-i-Aqdas, the Most Holy Book of Bahá'u'lláh’; The Compilation of Compilations, vol. I, Baha’i Burial)

“the human world will adapt itself to a new social form, the justice of God will become manifest throughout human affairs, and human equality will be universally established”

Among the results of the manifestation of spiritual forces will be that the human world will adapt itself to a new social form, the justice of God will become manifest throughout human affairs, and human equality will be universally established. The poor will receive a great bestowal, and the rich attain eternal happiness. For although at the present time the rich enjoy the greatest luxury and comfort, they are nevertheless deprived of eternal happiness; for eternal happiness is contingent upon giving, and the poor are everywhere in the state of abject need. Through the manifestation of God’s great equity the poor of the world will be rewarded and assisted fully, and there will be a readjustment in the economic conditions of mankind so that in the future there will not be the abnormally rich nor the abject poor. The rich will enjoy the privilege of this new economic condition as well as the poor, for owing to certain provisions and restrictions they will not be able to accumulate so much as to be burdened by its management, while the poor will be relieved from the stress of want and misery. The rich will enjoy his palace, and the poor will have his comfortable cottage. 

- ‘Abdu’l-Baha  (From a talk, 19 May 1912, New Jersey; ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)

The “community of the ‘Most Great Name’”

O ye Cohorts of God! Today in the present world each community is wandering in a wilderness, moving in accord with some passion and desire, and running to and fro in pursuance of his own imagination. Among the communities of the world, this community of the “Most Great Name” is free from every thought, keeping aloof from every project and scheme, arising with the purest designs and intentions, and striving and endeavoring with the utmost hope to live in accordance with the divine teachings in order that the surface of the earth become the delectable paradise, the nether world become the mirror of the Kingdom, the universe become another universe, and the human race attain to higher morals, conduct and manners. 

- ‘Abdu’l-Baha  (‘Tablets of ‘Abdu’l-Baha’, vol. 1)

The spiritual relationship between the Báb and Bahá’u’lláh

It behooveth you to await the Day of the appearance of Him Whom God shall manifest. Indeed My aim in planting the Tree of the Bayan hath been none other than to enable you to recognize Me. In truth I Myself am the first to bow down before God and to believe in Him. Therefore let not your recognition become fruitless, inasmuch as the Bayan, notwithstanding the sublimity of its station, beareth fealty to Him Whom God shall make manifest, and it is He Who beseemeth most to be acclaimed as the Seat of divine Reality, though indeed He is I and I am He. However, when the Tree of the Bayan attaineth its highest development, We shall bend it low as a token of adoration towards its Lord Who will appear in the person of Him Whom God shall make manifest. Perchance ye may be privileged to glorify God as it befitteth His august Self.

Indeed ye have been called into being through the power of the Point of the Bayan while the Point Himself is resigned to the Will of Him Whom God shall make manifest, is exalted through His transcendent sublimity, is sustained by the evidences of His might, is glorified by the majesty of His oneness, is adorned by the beauty of His singleness, is empowered by His eternal dominion and is invested with authority through His everlasting sovereignty. How then could they, who are but the creation of the Point, be justified in saying 'why or wherefore'? 

- The Báb  ('Selections from the Writings of the Báb')

One of the conditions a seeker for spiritual truth needs to go through

Know thou, moreover, that in this most hallowed and resplendent city [1] thou shalt find the wayfarer to be lowly before all men and humble before all things. For naught doth he behold save that he perceiveth God therein. He beholdeth the effulgent glories of God in the lights of His Revelation that have encompassed the Sinai of creation. In this station the wayfarer must not claim the seat of honour in any gathering or walk before others in the desire to vaunt and exalt himself. Rather must he regard himself as standing at all times in the presence of his Lord. He must not wish for anyone that which he doth not wish for himself, nor speak that which he would not bear to hear spoken by another, nor yet desire for any soul that which he would not have desired for himself. It befitteth him, rather, to walk upon the earth with undeviating steps in the kingdom of His new creation. 

- Baha'u'llah  (Gems of Divine Mysteries)

[1] One of the spiritual cities described by Baha’u’llah in ‘Gems of Divine Mysteries’

The crucifixion of Jesus and “the capacity and ability of witnessing the Messianic reality” by “some of the apostles”

...Thou hast written concerning the meeting of His Highness Christ after the crucifixion and that some of the apostles perceived Him but did not recognize Him; but that they did recognize Him after the breaking of bread.

Know thou that the Messianic Spirit and the outpouring of the Holy Spirit is always manifest, but capacity and ability (to receive it) is more in some and less in others. After the crucifixion the apostles had not in the beginning the capacity and ability of witnessing the Messianic reality. For they were agitated. But when they found firmness and steadfastness, their inner sight became opened, and they saw the reality of the Messiah as manifest. For the body of Christ was crucified and vanished, but the Spirit of Christ is always pouring upon the contingent world, and is manifest before the insight of the people of assurance. 

- ‘Abdu’l-Baha  (‘Tablets of Abdul-Baha Abbas’, Vol. 1; compilation ‘Resurrection of Jesus Christ’, prepared by the Research Department of the Universal House of Justice)

“styles and titles” of ‘Abdu’l-Baha: the "Mystery of God"

He [‘Abdu’l-Baha] is, and should for all time be regarded, first and foremost, as the Center and Pivot of Bahá'u'lláh's peerless and all-enfolding Covenant, His most exalted handiwork, the stainless Mirror of His light, the perfect Exemplar of His teachings, the unerring Interpreter of His Word, the embodiment of every Bahá'í ideal, the incarnation of every Bahá'í virtue, the Most Mighty Branch sprung from the Ancient Root, the Limb of the Law of God, the Being "round Whom all names revolve," the Mainspring of the Oneness of Humanity, the Ensign of the Most Great Peace, the Moon of the Central Orb of this most holy Dispensation - styles and titles that are implicit and find their truest, their highest and fairest expression in the magic name 'Abdu'l-Bahá. He is, above and beyond these appellations, the "Mystery of God" - an expression by which Bahá'u'lláh Himself has chosen to designate Him, and which, while it does not by any means justify us to assign to Him the station of Prophethood, indicates how in the person of 'Abdu'l-Bahá the incompatible characteristics of a human nature and superhuman knowledge and perfection have been blended and are completely harmonized. 

- Shoghi Effendi  (From a letter dated 8 February 1934, published in "The World Order of Bahá'u'lláh - Selected Letters"; The Compilation of Compilations, vol. I, The Covenant) 

“The appearances of the Manifestations of God are the divine springtime.”

The appearances of the Manifestations of God are the divine springtime. When Christ appeared in this world, it was like the vernal bounty; the outpouring descended; the effulgences of the Merciful encircled all things; the human world found new life. Even the physical world partook of it. The divine perfections were upraised; souls were trained in the school of heaven so that all grades of human existence received life and light. Then by degrees these fragrances of heaven were discontinued; the season of winter came upon the world; the beauties of spring vanished; the excellences and perfections passed away; the lights and quickening were no longer evident; the phenomenal world and its materialities conquered everything; the spiritualities of life were lost; the world of existence became life unto a lifeless body; there was no trace of the spring left. 

Bahá’u’lláh has come into this world. He has renewed that springtime. The same fragrances are wafting; the same heat of the Sun is giving life; the same cloud is pouring its rain, and with our own eyes we see that the world of existence is advancing and progressing. The human world has found new life. 

- ‘Abdu’l-Baha  (From a talk, 13 April 1912, New York; ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)

The “three separate versions” of the Torah

…the Torah, held to be the most ancient of histories, existeth today in three separate versions: the Hebrew, considered authentic by the Jews and the Protestant clergy; the Greek Septuagint, which was used as authoritative in the Greek and other eastern churches; and the Samaritan Torah, the standard authority for that people. These three versions differ greatly, one from another, even with regard to the lifetimes of the celebrated figures. 

- ‘Abdu’l-Baha  (‘Tablet of Wisdom questions and answers’, translated by Baha’i World Centre, published in ‘Ethel Jenner Rosenberg, the Life and Times of England’s Outstanding Bahá’í Pioneer Worker’, by Robert Weinberg)

“the sovereign remedy for every disease”

... that which hath streamed forth from the Most Exalted Pen is conducive to the glory, the advancement and education of all the peoples and kindreds of the earth. Indeed it is the sovereign remedy for every disease, could they but comprehend and perceive it. 

- Bahá'u'lláh  ('Tablets of Bahá'u'lláh revealed after the Kitáb-i-Aqdas'; The Compilation of Compilations, vol. III, Social and Economic Development)