The Bahá ' í writings state that the soul is immortal and after death it will continue to progress until it attains God's presence.

The Bahá ' í writings also state there are distinctions between souls in the afterlife, and that souls will recognize the worth of their own deeds and understand the consequences of their actions.

Many of his writings, prayers and letters are extant, and his discourses with the Western Bahá ' ís emphasize the growth of the faith by the late 1890s.

After Bahá ' u ' lláh died on 29 May 1892, the Will and Testament of Bahá ' u ' lláh named ` Abdu ' l-Bahá as Centre of the Covenant, successor and interpreter of Bahá ' u ' lláh's writings.

The Bahá ' í writings describe a single, personal, inaccessible, omniscient, omnipresent, imperishable, and almighty God who is the creator of all things in the universe.

While it is the core text on laws of the religion, it is not the exclusive source of laws in the religion, nor of Bahá ' u ' lláh's own writings, and complimentarily the reader is told explicitly to not view the text as a " mere code of laws ".

There are many references to Mary Magdalene in the sacred writings of the Bahá ' í Faith, where she enjoys an exalted status as a heroine of faith and the " archetypal woman of all cycles ".

The Bahá ' í writings also expand upon the scarce references to her life in the canonical Gospels, with a wide array of extra-canonical stories about her and sayings which are not recorded in any other extant historical sources.

According to Bahá ' í writings, there will not be another messenger for many hundreds of years.

In his lifetime, Shoghi Effendi translated into English many of the writings of the Báb, Bahá ' u ' lláh and ` Abdu ' l-Bahá, including the Hidden Words in 1929, the Kitáb-i-Íqán in 1931, Gleanings in 1935 and Epistle to the Son of the Wolf in 1941.

His significance is not just that of a translator, but he was also the designated and authoritative interpreter of the Bahá ' í writings.

His translations therefore are a guideline for all future translations of the Bahá ' í writings.

The vast majority of his writings were in the style of letters with Bahá ' ís from all parts of the globe.

He also was concerned with matters dealing with Bahá ' í belief and practice — as Guardian he was empowered to interpret the writings of Bahá ' u ' lláh and ` Abdu ' l-Bahá, and these were authoritative and binding, as specified in ` Abdu ' l-Bahá's will.

The teaching, however, does not equal unity with uniformity, but instead the Bahá ' í writings advocate for the principle of unity in diversity where the variety in the human race is valued.

The institution was defined in the writings of Bahá ' u ' lláh and ` Abdu ' l-Bahá, Bahá ' u ' lláh's successor, and was officially established in 1963 as the culmination of the Ten Year Crusade, an international Bahá ' í teaching plan.

The institution has also collected and published extracts from the writings of the Báb, Bahá ' u ' lláh and ` Abdu ' l-Bahá.

The institution's responsibilities are also expanded on and referred to in several other of Bahá ' u ' lláh's writings including in his Tablets of Bahá ' u ' lláh.

In those writings Bahá ' u ' lláh writes that the Universal House of Justice would assume authority over the religion, and would consider matters that had not been covered by himself ; he stated that the members of the institution would be assured of divine inspiration, and have the regard for all peoples and safe-guard their honour.

The Khitan, however, had two scripts of their own and many Mongolic words are found in their half-deciphered writings that are usually found with a parallel Chinese text ( for example, nair = sun, sair = moon, tau = five, jau = hundred, m. r = horse, im. a = goat, n. q = dog, m. ng = silver, ju. un = summer, n. am. ur = autumn, u. ul = winter, heu. ur = spring, tau. l. a = rabbit, t. q. a = hen and m. g. o = snake ).

The institution has also collected and published extracts from the writings of the Báb, Bahá ' u ' lláh and ` Abdu ' l-Bahá.

In 1863, Bahá ' u ' lláh, the founder of the Bahá ' í Faith, claimed to have been the promised messianic figure of all previous religions, and a Manifestation of God, a type of prophet in the Bahá ' í writings that serves as intermediary between the divine and humanity and who speak with the voice of a god.

The term " kingdom of God " appears in the writings of the Bahá ' í Faith, including the religious works of Bahá ' u ' lláh, the founder of the religion, and his son ` Abdu ' l-Bahá.

Dun Karm's writings include Żewġ Anġli: Inez u Emilia ( translated in 1934 from an Italian novel by D Caprile ) Besides these he wrote a few critical works.

Then, in 1863 Bahá ' u ' lláh made a claim to be Him Whom God Shall Make Manifest, the messianic figure in the Báb's writings, to a small number of followers, and in 1866 he made the claim public.

Bahá ' u ' lláh ( 1817 – 1892 ), the founder of the Bahá ' í Faith, prescribed collective security as a means to establish world peace in his writings during the 19th century:

After Bahá ' u ' lláh died on 29 May 1892, the Will and Testament of Bahá ' u ' lláh named ` Abdu ' l-Bahá as Centre of the Covenant, successor and interpreter of Bahá ' u ' lláh's writings.

Heart-broken, Bahá ' u ' lláh wrote a number of writings in honour of Ásíyih.

The earliest depiction of the administration currently at work within the worldwide Bahá ' í community can be found in the writings of Bahá ' u ' lláh.

Founded upon the belief that God guides humanity through messengers, many of whom have prophesied a " Kingdom of Heaven on earth ", and the belief that Bahá ' u ' lláh's revelation is the fulfillment of such prophesies, Bahá ' ís see in his writings a system both of God and of the people.

Creating a constitution for itself that incorporated obedience to the body of Shoghi Effendi's writings, and to those of ` Abdu ' l-Bahá and Bahá ' u ' lláh, the Universal House of Justice assumed full authority over the affairs of the Bahá ' í community.

Bahá ' u ' lláh used the term revelation to describe the phenomena that occurs each time a Manifestation of God appears ; he stated that the writings of the Manifestation of God represent the infallible word of God, and because the writings remain after the earthly life of the Manifestation they are a very important part of revelation.

Other than allusions in the writings of Bahá ' u ' lláh to the importance of the Aghsán, the role of the Guardian was not mentioned until the reading of the Will and Testament of ` Abdu ' l-Bahá.

The Bahá ' í / Bábí split occurred when most Bábís accepted Bahá ' u ' lláh as the messiah of the Báb's writings, leading them to become Bahá ' ís, and leaving a remnant of Bábís who became known as Azalis.

In Bahá ' í thought, the validity of the various Manifestations of God, prophets in the Bahá ' í writings that include Jesus, Muhammad, Gautama Buddha and Bahá ' u ' lláh among others, is reasoned through the power of the word of God, the revelation of divine verses, the characteristics of the prophets, the fulfillment of prophecy, and the teachings brought by the prophet ; miracles, however, are not regarded as proof of divinity.

In Bahá ' u ' lláh's writings, specifically the Súriy-i-Haykal ( Tablet of the Temple ), while the meaning of temple remains present, the haykal is used mainly to mean the human body, but particularly the body of the Manifestation of God — a messenger from God — and the person of Bahá ' u ' lláh himself.

During the two year absence of his father ` Abdu ' l-Bahá took up the duty of managing the affairs of the family, before his age of maturity ( 14 in middle-eastern society ) and was known to be occupied with reading and, at a time of hand-copied scriptures being the primary means of publishing, was also engaged in copying the writings of the Báb.

The writings of the Mu ` tazila give exactly the opposite portrait.

Judging from ` Attar's writings, he viewed the ancient Aristotelian heritage with skepticism and dislike.

From the Zoharic writings, the 70 Tikounim ` Hadashim re-appeared in 1958 against all odds, in the Library of Oxford.

` Abdu ' l-Bahá and Bahíyyih Khánum noted her beauty in several talks and writings.

Over time, these concepts were clarified initially in Bahá ' u ' lláh's writings, and then in those of his eldest son and successor, ` Abdu ' l-Bahá.

` Abdu ' l-Bahá establishes the institution of the Guardianship as a hereditary office and outlines its essential function as Interpreter of the Bahá ' í writings.

This charge was denied by those who read Persian and were familiar with ` Abdu ' l-Bahá's writings, including some of Shoghi Effendi's opponents.

Abraham ben Jacob, better known under his Arabic name of Ibrâhîm ibn Ya ` qûb ( al-Tartushi like this instead of ' al-Ṭurṭûshî ') was a 10th century Hispano-Arabic, Sephardi Jewish written and oral history, as well as his writings indicate his Jewish background, traveller, probably a merchant, whose brief may have included diplomacy and espionage.

The equality of men and women is a fundamental Bahá ' í principle, that is explicit in the writings of Bahá ' u ' lláh, the founder of the Bahá ' í Faith, and particularly in the writings and discourses of ` Abdu ' l-Bahá, his son and chosen interpreter.

It is an adab book resembling Ibn Qutaybah's ` Uyun al-akhbar ( The Fountains of Story ) and the writings of al-Jahiz from which it borrows largely.

Ranna ` s literature writings were all in ` Halegannada `, which is an older version of Kannada language.