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Word of God

But always, when the word of God is manifested, the eyes of the spiritually blind are opened, the ears that were deaf to the Voice of the Holy Spirit, are at last unsealed; those who were crippled in the powers of their soul, become strong; the lame man leaps as an hart, and the tongue of the dumb shall sing the praises of God.
(Bahá’í Prayers 9, p. 59)


Central to the pattern of action evolving in a cluster is the individual and collective transformation effected through the agency of the Word of God. From the beginning of the sequence of courses, a participant encounters Bahá’u’lláh’s Revelation in considering such weighty themes as worship, service to humanity, the life of the soul, and the education of children and youth. As a person cultivates the habit of study and deep reflection upon the Creative Word, this process of transformation reveals itself in an ability to express one’s understanding of profound concepts and to explore spiritual reality in conversations of significance. These capacities are visible not only in the elevated discussions that increasingly characterize interactions within the community, but in the ongoing conversations that reach well beyond—not least between the Bahá’í youth and their peers—extending to include parents whose daughters and sons are benefiting from the community’s programmes of education. Through exchanges of this kind, consciousness of spiritual forces is raised, apparent dichotomies yield to unexpected insights, a sense of unity and common calling is fortified, confidence that a better world can be created is strengthened, and a commitment to action becomes manifest. Such distinctive conversations gradually attract ever-larger numbers to take part in a range of community activities. Themes of faith and certitude surface naturally, prompted by the receptivity and experiences of those involved. What is clear, then, is that as the institute process in a cluster gains momentum, the act of teaching comes to assume greater prominence in the lives of the friends.
(Universal House of Justice to the Continental Board of Counsellors, 29 Dec. 2015)


Every word that proceedeth out of the mouth of God is endowed with such potency as can instill new life into every human frame, if ye be of them that comprehend this truth. All the wondrous works ye behold in this world have been manifested through the operation of His supreme and most exalted Will, His wondrous and inflexible Purpose. Through the mere revelation of the word “Fashioner,” issuing forth from His lips and proclaiming His attribute to mankind, such power is released as can generate, through successive ages, all the manifold arts which the hands of man can produce. This, verily, is a certain truth. No sooner is this resplendent word uttered, than its animating energies, stirring within all created things, give birth to the means and instruments whereby such arts can be produced and perfected.
(Baháu’llah, Gleanings from the Writings of Bahá’u’lláh, p. 142)


Everyone must have the utmost regard for the dignity of the Word of God and for the exaltation of His Cause. Were a person to offer all the treasures of the earth at the cost of debasing the honour of the Cause of God, were it even less than a grain of mustard, such an offering would not be permissible.
(Bahá’u’lláh, Huqqu’lláh, #27)


For the Word of God is collective wisdom, absolute knowledge and eternal truth.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 154)


For the power of the Word of God is penetrative.
(‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v3, p. 691)


For the words of Bahá’u’lláh are creative, and the moment He uttered them, He instilled a new spirit of courage into the hearts of those who had truly recognized Him.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh v 2, p. 128)


He feels that many of the perplexities that arise in your mind could be dissipated if you always conceived of the teachings as one great whole with many facets. Truth may, in covering different subjects, appear to be contradictory, and yet it is all one if you carry the thought through to the end .... He hopes you will ... rest assured inwardly that for these things which sometimes seem difficult to understand there is usually a quite simple and reasonable explanation.
(Shoghi Effendi, Lights of Guidance, p. 603)


How great the multitude of truths which the garment of words can never contain! How vast the number of such verities as no expression can adequately describe, whose significance can never be unfolded, and to which not even the remotest allusions can be made! How manifold are the truths which must remain unuttered until the appointed time is come! … Of these truths some can be disclosed only to the extent of the capacity of the repositories of the light of Our knowledge, and the recipients of Our hidden grace.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 176)


If the Word of God is being promoted, rejoice and be happy.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 294)


In the same way that showers in the spring season vivify the world of nature, the Word of God is creative and a source of life to human souls. It penetrates people’s hearts and imparts to them the spirit of faith.
(Adib Taherzadeh, The Child of the Covenant, p. 2)


It awakens within us that brilliant intuition which makes us independent of all tuition, and endows us with an all-embracing power of spiritual understanding. Many a soul after fruitless struggles in the ark of philosophy was drowned in the sea of conflicting theories of cause and effect, while those on board the craft of simplicity reached the shore of the Universal Cause, aided by favorable winds blowing from the point of divine knowledge.
(Bahá’í Scriptures, p. 439)


It behooveth him to prize this food that cometh from heaven, that perchance, through the wondrous favours of the Sun of Truth, the dead may be brought to life, and withered souls be quickened by the infinite Spirit.
(Bahá’u’lláh, The Kitáb-i-Iqan, p. 23)


It is evident unto thee that the Birds of Heaven and Doves of Eternity speak a twofold language. One language, the outward language, is devoid of allusions, is unconcealed and unveiled; that it may be a guiding lamp and a beaconing light whereby wayfarers may attain the heights of holiness, and seekers may advance into the realm of eternal reunion. Such are the unveiled traditions and the evident verses already mentioned. The other language is veiled and concealed, so that whatever lieth hidden in the heart of the malevolent may be made manifest and their innermost being be disclosed. Thus hath Sadiq, son of Muhammad, spoken: “God verily will test them and sift them.” This is the divine standard, this is the Touchstone of God, wherewith He proveth His servants. None apprehendeth the meaning of these utterances except them whose hearts are assured, whose souls have found favour with God, and whose minds are detached from all else but Him. In such utterances, the literal meaning, as generally understood by the people, is not what hath been intended. Thus it is recorded: “Every knowledge hath seventy meanings, of which one only is known amongst the people. And when the Qá‘im shall arise, He shall reveal unto men all that which remaineth.” He also saith: “We speak one word, and by it we intend one and seventy meanings; each one of these meanings we can explain.”
(Bahá’u’lláh, Kitáb-i-Iqan, pp. 254-256)


It urges you … not to weigh them with the standards of other philosophies or of any civil system, the fundamental assumptions of which differ in many respects from those of Bahá’u’lláh’s divinely conceived Order.
(The Universal House of Justice, 1992 Dec 10, Issues Related to Study Compilation)


Methinks people’s sense of taste hath, alas, been sorely affected by the fever of negligence and folly, for they are found to be wholly unconscious and deprived of the sweetness of His utterance.
(Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 173)


Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas and convictions of the children of men.
(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 41)


Nevertheless, Holy Writ is authoritative, and with it no history of the world can compare, for experience hath shown that after investigation of the facts and a thorough study of ancient records and corroborative evidence, all establish the validity of God’s universal Manifestation; once His claim proveth true, then whatsoever He may choose to say is right and correct.
(‘Abdu’l-Bahá, The Rosenberg Tablet)


No doubt is there about this Book: It is a guidance unto the God-fearing.
(Bahá’u’lláh, The Kitáb-i-Iqan, p. 202)


One might liken Bahá’u’lláh’s teachings to a sphere; there are points poles apart, and in between the thoughts and doctrines that unite them. We believe in balance in all things; we believe in moderation in all things—we must not be too emotional, nor cut and dried and lacking in feeling, we must not be so liberal as to cease to preserve the character and unity of our Bahá’í system, nor fanatical and dogmatic.
(Shoghi Effendi, quoted in The Universal House of Justice, 1997 Aug 13, Science and Religion, p. 2)


Say, the Word of God is not likened unto the words of His creatures; verily it is the king of words, as His Soul is the king of souls, and His Command is the protector over that which was and is.
(Bahá’í Scriptures, p. 217)


Such are the mysteries of the Word of God, which have been unveiled and made manifest, that haply thou mayest apprehend the morning light of divine guidance, mayest quench, by the power of reliance and renunciation, the lamp of idle fancy, of vain imaginings, of hesitation, and doubt, and mayest kindle, in the inmost chamber of thine heart, the new-born light of divine knowledge and certitude.
(Bahá’u’lláh, The Kitáb-i-Iqan, p. 48)


The Word of God Is Independent of Acquired Knowledge.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh v 1, p. vii)


The Word of God is for agreement and concord.
(‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 80)


The Word of God is like unto a tree: its planting ground must be the hearts of the people: cultivate it through the Kawther of wisdom and utterance, so that its roots may become firm, and its branches surpass the firmament.
(Bahá’í Scriptures, p. 140)


The Word of God is purified from all these conditions [time and space] and is exempt from the boundaries, the laws and the limits of the world of contingency.
(‘Abdu’l-Bahá, Some Answered Questions, p. 152)


The Word of God is sanctified from time. The past, the present, the future, all, in relation to God, are equal. Yesterday, today, tomorrow do not exist in the sun.
(‘Abdu’l-Bahá, Some Answered Questions, p. 116)


The Word of God is the king of words and its pervasive influence is incalculable. It hath ever dominated and will continue to dominate the realm of being. The Great Being saith: The Word is the master key for the whole world, inasmuch as through its potency the doors of the hearts of men, which in reality are the doors of heaven, are unlocked. No sooner had but a glimmer of its effulgent splendour shone forth upon the mirror of love than the blessed word ‘I am the Best-Beloved’ was reflected therein. It is an ocean inexhaustible in riches, comprehending all things. Every thing which can be perceived is but an emanation therefrom.
(Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 173)


The Word of God is the most effective instrument by which the Prophet creates a new civilization. It penetrates into the hearts of people and becomes the spirit of the age.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh v 1, p. 190)


The Word of God is the noblest form of the creation of God and it stands far above the comprehension of man.
Bahá’u’lláh has warned us in a Tablet never to compare the creation of the ‘Word’ with the creation of other things. He states that each one of the words of God is like a mirror through which the attributes of God are reflected, and that through the Word of God all creation has come into being
In Islam it is stated that God created the universe through the utterance of one word ‘Be‘, which brought into existence all created things. The Revelation of Bahá’u’lláh which is the Word of God for this age is, in like manner, creative. Bahá’u’lláh has, in some of His Tablets, referred to the word ‘Be’ as the cause of creation. For instance, in the Tablet of Visitation which was compiled after His ascension, He says: ‘I testify, moreover, that with but a movement of Thy Pen Thine injunction “Be Thou” hath been enforced, and God’s hidden Secret hath been divulged, and all created things have been called into being, and all the Revelations have been sent down.’ Another example is the following passage in the Long Obligatory Prayer revealed by Bahá’u’lláh: ‘...He Who hath been manifested is the Hidden Mystery, the Treasured Symbol, through Whom the letters B and E (Be) have been joined and knit together.’(4) When the letters B and E are joined together, they make the word ‘Be’ which calls creation into being.
Every word that proceedeth out of the mouth of God is endowed with such potency as can instil new life into every human frame, if ye be of them that comprehend this truth. All the wondrous works ye behold in this world have been manifested through the operation of His supreme and most exalted Will, His wondrous and inflexible Purpose. Through the mere revelation of the word ‘Fashioner‘, issuing forth from His lips and proclaiming His attribute to mankind, such power is released as can generate, through successive ages, all the manifold arts which the hands of man can produce. This, verily, is a certain truth.
No sooner is this resplendent word uttered, than its animating energies, stirring within all created things, give birth to the means and instruments whereby such arts can be produced and perfected. All the wondrous achievements ye now witness are the direct consequences of the Revelation of this Name. In the days to come, ye will, verily, behold things of which ye have never heard before. Thus hath it been decreed in the Tablets of God, and none can comprehend it except them whose sight is sharp. In like manner, the moment the word expressing My attribute ‘The Omniscient’ issueth forth from My mouth, every created thing will, according to its capacity and limitations, be invested with the power to unfold the knowledge of the most marvellous sciences, and will be empowered to manifest them in the course of time at the bidding of Him Who is the Almighty, the All-Knowing.
Know thou of a certainty that the Revelation of every other Name is accompanied by a similar manifestation of Divine power. Every single letter proceeding out of the mouth of God is indeed a mother letter, and every word uttered by Him Who is the Well-Spring of Divine Revelation is a mother word, and His Tablet a Mother Tablet. Well is it with them that apprehend this truth.
In another Tablet, speaking of the potency of His words, Bahá’u’lláh reveals:
Every single letter proceeding from Our mouth is endowed with such regenerative power as to enable it to bring into existence a new creation—a creation the magnitude of which is inscrutable to all save God.
The words which the Manifestations of God utter are the outer form of spiritual forces born of the Revelation of God. The innermost reality latent within the Word is limitless in its potentialities. It belongs to the world of God and is not fully comprehended by man, whose finite mind is only capable of grasping to a limited degree the meaning, the power and the creativeness of the Word.
The Word of God can be likened to the rays of the sun which carry its energy. Their intensity in close proximity to the sun is so great that no living creature can sustain their energy in outer space. Yet the same rays, traversing space and passing the atmosphere and layers of cloud, shed a limited portion of their energy on the surface of the earth. Similarly, in this world, the Word of God reveals a limited measure of its spiritual truth and meaning to the mind of man, who, by reason of his finite form is not capable of comprehending these in their fullness.
The innermost reality, the power, the efficacy and the creativeness of the Word acquire greater significance as the soul, after its separation from the body, progresses in the spiritual worlds of God. Although the meanings and latent spiritual truths of the Word of God remain somewhat obscure to the mind of man, yet the Manifestations Who reveal this Word are aware of its full potency and significance.
Every word sent down from the heaven of Divine Revelation, He stated, is filled with soft-flowing rivers of divine mysteries and wisdom. Bahá’u’lláh also gave in detail, in response to the questioner, several meanings pertaining to the word ’sun’, adding that this word has so many other meanings that if ten secretaries were to record His explanations for a period of one or two years, He would still not exhaust its significance.
Know assuredly that just as thou firmly believest that the Word of God, exalted be His glory, endureth for ever, thou must, likewise, believe with undoubting faith that its meaning can never be exhausted. They who are its appointed interpreters, they whose hearts are the repositories of its secrets, are, however, the only ones who can comprehend its manifold wisdom. Whoso, while reading the Sacred Scriptures, is tempted to choose therefrom whatever may suit him with which to challenge the authority of the Representative of God among men, is, indeed, as one dead, though to outward seeming he may walk and converse with his neighbours, and share with them their food and their drink.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh v 1, p. 29-33)


The Word of God is the storehouse of all good, all power and all wisdom. The illiterate fisherman and savage Arabs through it were enabled to solve such problems as were puzzles to eminent sages from the beginning of time.
(Bahá’í Scriptures, p. 439)


The Word of God is transcendental in its nature and far beyond the comprehension of men.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh v 1, p. 34)


The Word of God may be likened unto a sapling, whose roots have been implanted in the hearts of men. It is incumbent upon you to foster its growth through the living waters of wisdom, of sanctified and holy words, so that its root may become firmly fixed and its branches may spread out as high as the heavens and beyond.
(Bahá’u’lláh, Tablets of Bahá’u’lláh, p.93-94)


The vitality of men’s belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it? Is it within human power, O Hakim, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itself. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 199)


The word of God is clear as the sun. This is a spiritual proof, but one which we cannot at the beginning put forth for the benefit of the materialists; first we must speak of the logical proofs, afterwards the spiritual proofs.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 311)


The world and what is witnessed therein, to the one who has clear insight, will never be equal to one word of the Words of God; because it is forever and ever transitory and evanescent; but the Word of God is eternal and everlasting, as the eternality of the names and qualities.
(Bahá’í Scriptures, p. 234)


Then know thou that the power of the Word of God is effective both in the spirit and the body, and the influence of the Spirit of God is predominant over the material as well as over the essential and spiritual. And that, verily, God is powerful in all things, and that the signs (or verses) have exoteric and esoteric meaning, and neither their outward preventeth their inward, nor doth their inward prevent their outward meaning.
(Bahá’í Scriptures, p. 464)


Then, know thou that the power of the Word of God is effective, both in the spirit and the body, and the influence of the Spirit of God is predominant over the material as well as the essential and spiritual. And that, verily, God is powerful in all things, and that the signs (or verses) have exoteric and esoteric meaning, and neither their outward preventeth their inward, nor doth their inward prevent their outward meaning.
(‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v3, p. 607)


There is nothing more potent than the Word of God in creating the fire of His love in the heart of a believer. Next to that is the influence which a true believer may exert on the heart of another through close association. So powerful is this influence that Bahá’u’lláh states in the Hidden Words: He that seeketh to commune with God, let him betake himself to the companionship of His loved ones; and he that desireth to hearken unto the word of God, let him give ear to the words of His chosen ones.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh v 4, p. 283)


Those who attained the presence of Bahá’u’lláh experienced the power and majesty of the Word if they were pure in heart. Those who were not pure in heart did not receive this bounty, even though they were very close to His Person. The best example of this is provided by some of the sons and daughters of Bahá’u’lláh who were in attendance for years and yet were the remotest from Him in spirit.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh v 4, p. 283)


Thus when that unifying force, the penetrating influence of the Word of God, taketh effect, the difference of customs, manners, habits, ideas, opinions and dispositions embellisheth the world of humanity.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 291)


Turn to the Book of the Covenant, the Hidden Words, and other Tablets, lest the cord of your salvation become a rope of woe which will lead to your own destruction.
(The Universal House of Justice, Messages 1963 to 1986, p. 437-438)


We have learnt from the words of Bahá’u’lláh that the Word of God is the cause of producing the heat whereby creation has come into being. This is also true in a spiritual sense. Only the Word of God can light the flame of love in the heart of a believer, and then only provided the individual succeeds in severing his attachment from the things of this world.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh v 4, p. 283)


When man is associated with that transcendent power emanating from the Word of God, the tree of his being becomes so well rooted in the soil of assurance that it laughs at hurricanes of skepticism violently attempting its destruction. For this association of the part with the Whole endows him with the Whole, and this union of the particular with the Universal makes him all in all.
(Bahá’í Scriptures, p. 439)


When the Word of God is revealed unto all created things whoso then giveth ear and heedeth the Call is, indeed, reckoned among the most distinguished souls, though he be a carrier of ashes. And he who turneth away is accounted as the lowliest of His servants, though he be a ruler amongst men and the possessor of all the books that are in the heavens and on earth.
(Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 186)


Whoso reflecteth upon these verses, and realizeth what hidden pearls have been enshrined within them, will, by the righteousness of God, perceive the fragrance of the All-Merciful wafting from the direction of this Prison and will, with his whole heart, hasten unto Him with such ardent longing that the hosts of earth and heaven would be powerless to deter him. Say: This is a Revelation around which every proof and testimony doth circle. Thus hath it been sent down by your Lord, the God of Mercy, if ye be of them that judge aright.
(Bahá’u’lláh, The Kitáb-i-Aqdas, p. 67)