A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

Progressive Revelation

Ask a Bahá’í to deny any of the great Prophets, to deny his faith or to deny Moses, Muhammad or Christ, and he will say: I would rather die.
(‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 56)


Attachment to the lantern is not loving the light. Attachment to the earth is not befitting, but enjoyment of the rose which develops from the soil is worthy. Devotion to the tree is profitless, but partaking of the fruit is beneficial. Luscious fruits, no matter upon what tree they grow or where they may be found, must be enjoyed. The word of truth, no matter which tongue utters it, must be sanctioned. Absolute verities, no matter in what book they be recorded, must be accepted.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 151-152)


"For a number of years", Bahá’u’lláh states in one of His Tablets, “petitions reached the Most Holy Presence from various lands begging for the laws of God, but We held back the Pen ere the appointed time had come.” Not until twenty years from the birth of His Prophetic Mission in the Siyah-Chal of Tihran had elapsed did Bahá’u’lláh reveal the Kitáb-i-Aqdas, the Repository of the laws of His Dispensation. Even after its revelation the Aqdas was withheld by Him for some time before it was sent to the friends in Persia. This divinely purposed delay in the revelation of the basic laws of God for this age, and the subsequent gradual implementation of their provisions, illustrate the principle of progressive revelation which applies even within the ministry of each Prophet.
(Bahá’u’lláh, The Kitáb-i-Aqdas, p. 219)


For example, we mention Abraham and Moses. By this mention we do not mean the limitation implied in the mere names but intend the virtues which these names embody. When we say Abraham, we mean thereby a manifestation of divine guidance, a center of human virtues, a source of heavenly bestowals to mankind, a dawning point of divine inspiration and perfections. These perfections and graces are not limited to names and boundaries. When we find these virtues, qualities and attributes in any personality, we recognize the same reality shining from within and bow in acknowledgment of the Abrahamic perfections. Similarly, we acknowledge and adore the beauty of Moses.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 152)


For example, we mention Abraham and Moses. By this mention we do not mean the limitation implied in the mere names but intend the virtues which these names embody. When we say Abraham, we mean thereby a manifestation of divine guidance, a center of human virtues, a source of heavenly bestowals to mankind, a dawning point of divine inspiration and perfections. These perfections and graces are not limited to names and boundaries. When we find these virtues, qualities and attributes in any personality, we recognize the same reality shining from within and bow in acknowledgment of the Abrahamic perfections. Similarly, we acknowledge and adore the beauty of Moses.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 152)


Is it impossible to attain the virtues of the spiritual world because we are not living in the time of Moses, the period of the prophets or the era of Christ? Those were spiritual cycles. Can we not develop spiritually because we are far from them and are living in a materialistic age? The God of Moses and Jesus is able to bestow the same favors, nay, greater favors upon His people in this day. For example, in past ages He bestowed reason, intelligence and understanding upon His servants. Can we say He is not able to confer His bounties in this century? Would it be just if He sent Moses for the guidance of past nations and entirely neglected those living now? Could it be possible that this present period has been deprived of divine bounties while past ages of tyranny and barbarism received an inexhaustible portion of them? The same merciful God Who bestowed His favors in the past has opened the doors of His Kingdom to us. The rays of His sun are shining; the breath of the Holy Spirit is quickening. That omniscient God still assists and confirms us, illumines our hearts, gladdens our souls and perfumes our nostrils with the fragrances of holiness. Divine wisdom and providence have encircled all and spread the heavenly table before us. We must take a bountiful share of this generous favor.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 161)


Likewise, the divine religions of the holy Manifestations of God are in reality one, though in name and nomenclature they differ. Man must be a lover of the light, no matter from what dayspring it may appear. He must be a lover of the rose, no matter in what soil it may be growing. He must be a seeker of the truth, no matter from what source it come.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 151)


Some souls were lovers of the name Abraham, loving the lantern instead of the light, and when they saw this same light shining from another lantern, they were so attached to the former lantern that they did not recognize its later appearance and illumination. Therefore, those who were attached and held tenaciously to the name Abraham were deprived when the Abrahamic virtues reappeared in Moses. Similarly, the Jews were believers in Moses, awaiting the coming of the Messiah. The virtues and perfections of Moses became apparent in Jesus Christ most effulgently, but the Jews held to the name Moses, not adoring the virtues and perfections manifest in Him. Had they been adoring these virtues and seeking these perfections, they would assuredly have believed in Jesus Christ when the same virtues and perfections shone in Him. If we are lovers of the light, we adore it in whatever lamp it may become manifest, but if we love the lamp itself and the light is transferred to another lamp, we will neither accept nor sanction it. Therefore, we must follow and adore the virtues revealed in the Messengers of God—whether in Abraham, Moses, Jesus or other Prophets—but we must not adhere to and adore the lamp. If we investigate the religions to discover the principles underlying their foundations, we will find they agree; for the fundamental reality of them is one and not multiple. By this means the religionists of the world will reach their point of unity and reconciliation. They will ascertain the truth that the purpose of religion is the acquisition of praiseworthy virtues, the betterment of morals, the spiritual development of mankind, the real life and divine bestowals. All the Prophets have been the promoters of these principles; none of Them has been the promoter of corruption, vice or evil. They have summoned mankind to all good. They have united people in the love of God, invited them to the religions of the unity of mankind and exhorted them to amity and agreement.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 152)


The Revelation associated with the Faith of Jesus Christ focused attention primarily on the redemption of the individual and the molding of his conduct, and stressed, as its central theme, the necessity of inculcating a high standard of morality and discipline into man, as the fundamental unit in human society. Nowhere in the Gospels do we find any reference to the unity of nations or the unification of mankind as a whole. When Jesus spoke to those around Him, He addressed them primarily as individuals rather than as component parts of one universal, indivisible entity. The whole surface of the earth was as yet unexplored, and the organization of all its peoples and nations as one unit could, consequently, not be envisaged, how much less proclaimed or established. What other interpretation can be given to these words, addressed specifically by Bahá’u’lláh to the followers of the Gospel, in which the fundamental distinction between the Mission of Jesus Christ, concerning primarily the individual, and His own Message, directed more particularly to mankind as a whole, has been definitely established: “Verily, He [Jesus] said: ‘Come ye after Me, and I will make you to become fishers of men.’ In this day, however, We say: ‘Come ye after Me, that We may make you to become the quickeners of mankind.
(Shoghi Effendi, The Promised Day is Come, p. 119-120)


We must recognize the sun, no matter from what dawning point it may shine forth, be it Mosaic, Abrahamic or any personal point of orientation whatever, for we are lovers of sunlight and not of orientation. We are lovers of illumination and not of lamps and candles. We are seekers for water, no matter from what rock it may gush forth. We are in need of fruit in whatsoever orchard it may be ripened. We long for rain; it matters not which cloud pours it down. We must not be fettered. If we renounce these fetters, we shall agree, for all are seekers of reality.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 152)