He composed hundreds of letters and books (often termed tablets) in which he stated his messianic claims and defined his teachings, which constituted a new sharí'ah or religious law.
While this interpretive mode continues throughout all three stages of his teachings, a shift takes place where his emphasis moves to legislative pronouncements and to philosophical elucidation.
[2] The writings of the Báb give new meanings to the notions of God, religion, and prophets, and interprets religious concepts such as heaven and hell and resurrection accordingly.
Progressive revelation, continuity and renewal of religion, improving the status of women, abolishing priesthood, and emphasizing on human nobility are among some of the important teachings of the Báb.
Unlike previous religions that the reference to promised figures were only occasional and in hints and allusions, the main focus of Bayan, the mother book of the Bábí dispensation, is preparing the way for "he whom God shall make manifest".
Discussion of Shí'í millenarian themes were also an important part of the early works and gave his movement an apocalyptic edge; this was the day of the return of the Mahdi, of the victory and dominion of God.
[6] The Báb taught that the realm of language, as well as all other aspects of phenomenal reality, including natural and cultural objects were symbolic of a deeper spiritual meaning.
[7] According to Báb, his works reveal for the first time the hidden and esoteric truths of Islamic concepts and Quranic verses, facts which, in his opinion, are very different from the common belief among Muslims.
[15] Armin Eschraghi notes the context of 19th century Iran and that, "Modern western readers might not appreciate the revolutionary potential" of the Báb's teaching that "Those who have been brought up in this community, men and women, are allowed to look [at each other], speak and sit together" [15] The Primal Will of God is also personified as the female figure of the maid of heaven.
[16] The Báb also foreshadowed later developments in media, by emphasising the need for a rapid system of news communication, which would be available for all to access, no matter their wealth or social standing.
He writes, regarding the news, that "until such a system is made universal, its benefit will not reach those servants of the kingdom unless there come a time when it will be accessible to all the people.
Commenting on the extremes of wealth and poverty in society, the Báb also teaches that the true station of the rich should be as "the depositories of God" [17] and enjoins generosity and charity.
Several of the Báb's writings following his return to Chiriq in August 1848 to his execution in July 1850, such as the Kitáb-i-Asmáʼ, discussed ritual practices largely unrelated to the actual circumstances of the Bábí community.
[21] While some elements found in the Nuqtavi school are confirmed in the writings of the Báb, the literal emphasis that the Nuqtavi school placed on letters as direct elements of divine creation are foreign to the Báb's teachings; his teachings have little to do with the issue of the actual letters or their literal divine character, but instead, concern a mystical world view where the sacred character of human beings is the image of God.
The Báb also developed a distinct philosophy of Aesthetics, which emphasised Beauty and Refinement as governing principles, not only for Art but for our actions, and stressed the need to bring all things to their highest state of perfection, or paradise.
[27] The Báb himself writes, using calligraphy as an example of a universal principle, "Should he know of a higher degree of refinement and fail to manifest it upon that paper, he would deprive it of its paradise, and he would be held accountable, for why hast thou, despite the possession of the means, withheld the effusion of grace and favour?"
One of the most significant and central expressions of this dialectical and historical concept is the Báb's use of the term irtifá (Persian: ارتفاع) which carries two contradictory meaning; cancellation and elevation.
[36] More specifically the Báb states that the essence and purpose of his own mission, as he always stresses, is to prepare the people for the advent of a yet greater messianic figure that appears after him which he refers to as "he whom God shall make manifest".
[41] He even warns them not to be deprived of the promised one by arguing against him from the works of the Báb, the same way the followers of the previous religions opposed the next prophet while citing their holy scriptures.
[45] Two major expressions of this idea are the Báb's abolishment of priesthood and his emphasis on the words of revelation, not miracles, as the valid evidence of the legitimacy of the claims of a prophet.
[50][51] In addition to his writings, the Báb also showed that his religion wants to improve the situation of women by supporting his leading female disciple Tahereh.
[12] Shortly after the conference Badasht gathering, in which Tahereh played a central role, the Báb praised her in one of his writings and equated her to the totality of the remaining seventeen letters of the living.
[52] The teachings of the Báb on improving the status of women represented a significant departure from legal norms and social customs that were prevalent in parts of the Muslim world that have lingered even to the present day.
He clearly states in the Arabic part of Bayan: “Do not hit anyone, not ever.” At the same time, The Bab recommends that children and pupils should be respectful of their teachers, who are very important in society.
[46] The bulk of Persian Bayan elaborates on the basic ethical principle that, even if people wrong you, you must forgive them, do good to them, and behave toward them as God would when he gives grace to those who ungratefully repudiate Him.
[54] The Báb calls for perfection and refinement in a variety of senses: in keeping rivers pure and unpolluted;[54] in preserving the environment and not damaging the nature as it is the mirror of God;[46] in producing crafts and goods of the highest quality; in building beautiful dwellings with doors high enough for even the tallest person to enter; in the creation of beautiful art; in bathing regularly; in wearing clean and spotless clothing; and in the spread of prosperity to all.
In short, the Báb sought to create an entirely new sort of community, one focused on unity, love, and service to others and one where there would be no role for violence, except perhaps occasionally in the restraint of criminals.
[22] The Báb also foreshadowed later developments in media, by emphasizing the need for a rapid system of news communication, which would be available for all to access, no matter their wealth or social standing.
"[55] The Báb also developed a distinct philosophy of aesthetics, which emphasized beauty and refinement (litafat) as governing principles, not only for art but for our actions, and stressed the need to bring all things to their highest state of perfection, or paradise (itqan).
[56] The Báb himself writes, using calligraphy as an example of a universal principle, "Should he know of a higher degree of refinement and fail to manifest it upon that paper, he would deprive it of its paradise, and he would be held accountable, for why hast thou, despite the possession of the means, withheld the effusion of grace and favor?