February 27

Every human being has the right to live; they have a right to rest, and to a certain amount of well-being. As a rich man is able to live in his palace surrounded by luxury and the greatest comfort, so should a poor man be able to have the necessaries of life. Nobody should die of hunger; everybody should have sufficient clothing; one man should not live in excess while another has no possible means of existence.

Let us try with all the strength we have to bring about happier conditions, so that no single soul may be destitute. 

- ‘Abdu’l-Baha  (From a talk; ‘Paris Talks: Addresses given by 'Abdu'l-Bahá in Paris in 1911-1912’)

February 25

All religions teach that we must do good, that we must be generous, sincere, truthful, law-abiding, and faithful; all this is reasonable, and logically the only way in which humanity can progress.

- 'Abdu'l-Baha  (From a talk, November 12, 1911, Paris; ‘Paris Talks’)

February 23

…man is endowed with two natures: one tendeth towards moral sublimity and intellectual perfection, while the other turneth to bestial degradation and carnal imperfections. …

- ‘Abdu’l-Baha  (‘Selections from the Writings of ‘Abdu’l-Baha’)

February 21

If one were to travel through the deserts of Central Asia he would observe how many cities, once great and prosperous like Paris and London, are now demolished and razed to the ground. From the Caspian Sea to the River Oxus there stretch wild and desolate plains, deserts, wildernesses and valleys. For two days and two nights the Russian railway traverseth the ruined cities and uninhabited villages of that wasteland. Formerly that plain bore the fruit of the finest civilizations of the past. Tokens of development and refinement were apparent all around, arts and sciences were well protected and promoted, professions and industries flourished, commerce and agriculture had reached a high stage of efficiency, and the foundations of government and statesmanship were laid on a strong and solid basis. Today that vast stretch of land hath become mostly the shelter and asylum of Turkoman tribes, and an arena for the ferocious display of wild beasts. The ancient cities of that plain, such as Gurgán, Nissá, Ábívard and Shahristán, famous throughout the world for their arts, sciences, culture, industry, and well known for their wealth, greatness, prosperity and distinction, have given way to a wilderness wherein no voice is heard save the roaring of wild beasts and where bloodthirsty wolves roam at will. This destruction and desolation was brought about by war and strife, dissension and discord between the Persians and the Turks, who differed in their religion and customs. So rigid was the spirit of religious prejudice that the faithless leaders sanctioned the shedding of innocent blood, the ruin of property and the desecration of family honour. …

- ‘Abdu’l-Baha  (‘Selections from the Writings of ‘Abdu’l-Baha’)

February 19

…the sublime achievements of man reside in those qualities and attributes that exclusively pertain to the angels of the Supreme Concourse. Therefore, when praiseworthy qualities and high morals emanate from man, he becometh a heavenly being, an angel of the Kingdom, a divine reality and a celestial effulgence. On the other hand, when he engageth in warfare, quarrelling and bloodshed, he becometh viler than the most fierce of savage creatures…

- ‘Abdu’l-Baha  (‘Selections from the Writings of ‘Abdu’l-Baha’)

February 17

O ye beloved of God! Know ye, verily, that the happiness of mankind lieth in the unity and the harmony of the human race, and that spiritual and material developments are conditioned upon love and amity among all men. Consider ye the living creatures, namely those which move upon the earth and those which fly, those which graze and those which devour. Among the beasts of prey each kind liveth apart from other species of its genus, observing complete antagonism and hostility; and whenever they meet they immediately fight and draw blood, gnashing their teeth and baring their claws. This is the way in which ferocious beasts and bloodthirsty wolves behave, carnivorous animals that live by themselves and fight for their lives. But the docile, good-natured and gentle animals, whether they belong to the flying or grazing species, associate with one another in complete affinity, united in their flocks, and living their lives with enjoyment, happiness and contentment. Such are the birds that are satisfied with and grateful for a few grains; they live in complete gladness, and break into rich and melodious song while soaring over meadows, plains, hills and mountains… But dogs, wolves, tigers, hyenas and those other beasts of prey, are alienated from each other as they hunt and roam about alone…

The Almighty hath not created in man the claws and teeth of ferocious animals, nay rather hath the human form been fashioned and set with the most comely attributes and adorned with the most perfect virtues. The honour of this creation and the worthiness of this garment therefore require man to have love and affinity for his own kind, nay rather, to act towards all living creatures with justice and equity. 

- ‘Abdu’l-Baha  (‘Selections from the Writings of ‘Abdu’l-Baha’)

February 15

… the question of universal peace, about which Bahá’u’lláh says that the Supreme Tribunal must be established: although the League of Nations has been brought into existence, yet  it is incapable of establishing universal peace. But the Supreme Tribunal which Bahá’u’lláh has described will fulfil this sacred task with the utmost might and power. And His plan is this: that the national assemblies of each country and nation—that is to say parliaments—should elect two or three persons who are the choicest of that nation, and are well informed concerning international laws and the relations between governments and aware of the essential needs of the world of humanity in this day. The number of these representatives should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national assembly, that is, the parliament, must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch so these persons may be the elected ones of all the nation and the government. The Supreme Tribunal will be composed of these people, and all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation. When the Supreme Tribunal gives a ruling on any international question, either unanimously or by majority rule, there will no longer be any pretext for the plaintiff or ground of objection for the defendant. In case any of the governments or nations, in the execution of the irrefutable decision of the Supreme Tribunal, be negligent or dilatory, the rest of the nations will rise up against it, because all the governments and nations of the world are the supporters of this Supreme Tribunal.

- ‘Abdu’l-Baha  (From the First Tablet to the Hague, 17 December 1919; revised translation under the direction of the Universal House of Justice, available at the online ‘Baha’i Reference Library’ site of the Baha’i World Center) 

February 13

…the people of religions find, in the teachings of Bahá’u’lláh, the establishment of Universal Religion—a religion that perfectly conforms with present conditions, which in reality effects the immediate cure of the incurable disease, which relieves every pain, and bestows the infallible antidote for every deadly poison. For if we wish to arrange and organize the world of mankind in accordance with the present religious imitations and thereby to establish the felicity of the world of mankind, it is impossible and impracticable—for example, the enforcement of the laws of the Torah and also of the other religions in accordance with present imitations. But the essential basis of all the Divine Religions which pertains to the virtues of the world of mankind and is the foundation of the welfare of the world of man, is found in the teachings of Bahá’u’lláh in the most perfect presentation. 

- ‘Abdu’l-Baha  (From the First Tablet to the Hague, 17 December 1919; revised translation under the direction of the Universal House of Justice, available at the online ‘Baha’i Reference Library’ site of the Baha’i World Center)

February 11

Adam is the cause of man’s material life, but the reality of Christ, that is, the Word of God, is the cause of his spiritual life. It is a life-giving spirit, meaning that all the imperfections imposed by the material life of man are, through the instruction and guidance of that Essence of detachment, transmuted into human perfections. Therefore, Christ was a life-giving spirit and the cause of the spiritual life of all mankind.

Adam was the cause of material life, and since the material world of man is the realm of imperfections, and since imperfection is tantamount to death, Paul compared the former to the latter.

But the majority of the Christians believe that Adam sinned and transgressed by eating from the forbidden tree, that the dire and disastrous consequences of this transgression were inherited for all time by His descendants, and that Adam has thus become the cause of the death of man. This explanation is irrational and clearly mistaken, for it implies that all men, even the Prophets and Messengers of God, through no fault or sin of their own, and for no other reason than their descent from Adam, became guilty sinners and suffered the torments of hell until the day of Christ’s sacrifice. This would be far from the justice of God. If Adam was a sinner, what was the sin of Abraham? What was the fault of Isaac and of Joseph? What was the transgression of Moses? 

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

February 9

All sin is prompted by the dictates of nature. These dictates of nature, which are among the hallmarks of corporeal existence, are not sins with respect to the animal but are sins with regard to man. The animal is the source of imperfections such as anger, lust, envy, greed, cruelty, and pride. All these blameworthy qualities are found in the nature of the animal, and do not constitute sins with regard to the animal, whereas they are sins with regard to man. 

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

February 7

In this material world, man is subject to the force of instinctual desires, of which sin is the inevitable consequence, for these desires are not bound by the laws of justice and righteousness. The body of man is a prisoner of nature and will act in accordance with whatsoever nature dictates. It follows that sins—such as wrathfulness, envy, contentiousness, greed, avarice, ignorance, rancour, corruption, pride, and cruelty—must exist in the material world. All these bestial attributes exist in the nature of man. A man who has been deprived of spiritual education is even as an animal… Thus it becomes evident that the material world of man is a world of sin, and that on this plane man is indistinguishable from the animal. 

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

February 5

O thou attracted maid-servant of God! Verily, I bow my face to the dust of the Threshold of Abha and to Him who sitteth on the Throne, I petition as a supplicating captive, begging Him to make thee to behold His Glorious Face and to purify thine insight from aught else save Him among the people. Verily, He is the refuge of all and our Great Protection!

We are all poor at His Door, weak before His Power, lowly at His Threshold, and we possess the power of neither good nor harm. He is indeed the Confirmer, the Strengthener, the Benevolent!

Truly hath He opened before our faces the doors of the Kingdom, granted us the treasures of His mysteries through the divine bounty and He hath chosen us for His love, for attainment unto His lights, the study of His teachings, the spreading of His name, the guidance unto His path and service in His great vineyard. I pray for confirmation in thy behalf and thou shouldst pray for strength on my part. Thy prayers for me should be that I may attain martyrdom in His path, that my spirit may be His sacrifice… 

- ‘Abdu’l-Baha  ('Tablets of ‘Abdu’l-Baha, vol. 2')

February 3

This evening I will speak to you upon the subject of existence and nonexistence, life and death. Existence is the expression and outcome of composition and combination. Nonexistence is the expression and outcome of division and disintegration. If we study the forms of existence in the material universe, we find that all created things are the result of composition. Material elements have grouped together in infinite variety and endless forms. Each organism is a compound; each object is an expression of elemental affinity. We find the complex human organism simply an aggregation of cellular structure; the tree is a composite of plant cells; the animal, a combination and grouping of cellular atoms or units, and so on. Existence or the expression of being is, therefore, composition; and nonexistence is decomposition, division, disintegration. When elements have been brought together in a certain plan of combination, the result is the human organism; when these elements separate and disperse, the outcome is death and nonexistence. Life is, therefore, the product of composition; and death signifies decomposition.

Likewise, in the world of minds and souls, fellowship, which is an expression of composition, is conducive to life, whereas discord, which is an expression of decomposition, is the equivalent of death. Without cohesion among the individual elements which compose the body politic, disintegration and decay must inevitably follow and life be extinguished. 

- ‘Abdu’l-Baha  (From a talk, 24 April, 1912, Washington, D.C.; ‘The Promulgation of Universal Peace: Talks Delivered by ‘Abdu’l-Bahá during His Visit to the United States and Canada in 1912’)

February 1

Praise be to God, throughout succeeding centuries and ages the call of civilization hath been raised, the world of humanity hath been advancing and progressing day by day, various countries have been developing by leaps and bounds, and material improvements have increased, until the world of existence obtained universal capacity to receive the spiritual teachings and to hearken to the Divine Call. The suckling babe passeth through various physical stages, growing and developing at every stage, until its body reacheth the age of maturity. Having arrived at this stage it acquireth the capacity to manifest spiritual and intellectual perfections. The lights of comprehension, intelligence and knowledge become perceptible in it and the powers of its soul unfold. Similarly, in the contingent world, the human species hath undergone progressive physical changes and, by a slow process, hath scaled the ladder of civilization, realizing in itself the wonders, excellencies and gifts of humanity in their most glorious form, until it gained the capacity to express the splendours of spiritual perfections and divine ideals and became capable of hearkening to the call of God. Then at last the call of the Kingdom was raised, the spiritual virtues and perfections were revealed, the Sun of Reality dawned, and the teachings of the Most Great Peace, of the oneness of the world of humanity and of the universality of men, were promoted. We hope that the effulgence of these rays shall become more and more intense, and the ideal virtues more resplendent, so that the goal of this universal human process will be attained and the love of God will appear in the utmost grace and beauty and bedazzle all hearts. 

- ‘Abdu’l-Baha  (‘Selections from the Writings of ‘Abdu’l-Baha’)