Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Alí-Akbar Furútan, Science and Religion, New Delhi: Bahá'í Publishing Trust, 1970, bahai-library.com.
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E SCIENCE
&
RELIGION

by
A A Fvufutan 790$}

3 M’
BAHAI PUBLISHING TRUST
P 0 BOX 19
NEW osu-n 1
@ Baha'i Pubiishlnq Trust

Q

Translated lnto English from the
original Persian.
xv

FOREWORD
Baha'u'Ilah, the Founder of the Baha'i
Faith, has made it very clear in His
Writins that science and religion are in
accord. Baha’i'writings compare
these with two wings of a bird. Just as
a bird cannot fly with one wing only, so
the world of humanity cannot soar to the
apex of happiness and prosperity with_
science or religion alone. _
A divinely-revealed Faith bereft of
human superstitions and imaginings and
endowed with its initial purity and simpli-
city cannot be, in fact, opposed to
knowledge and reason. The notion of
the conflict between religion and science
comes into existence mainly because a
few people of the bygone ages have
treated religion and science as opposed
to each other.
The purpose of this essay, therefore, is
to explain the causes underlying the rise
of the notion of such a conflict between
science and reliion, and to make it clear
that the prophets of God have always
stressed the need of attaining more and
more knowledge and wisdom.
CHAPTER I

What is Science ‘I Q
Human knowledge has been divided by
scholars into two classes: ‘common’ and
‘scientific’.

The Common Knowledge
The Common Knowledge is a natural
phenomenon. It is attained without
relating one event to the other. Its
scope, to use the scientific term, is not
all-embracing.
When a layman looks at the falling rain,
he does not link it to cause and effect.
It never comes to his mind that rain is
an outcome of several causes and
effects of the sun, the sea, the wind, the
vapour and its condensation, the gravity
and the like. Similarly, he cannot relate
the functioning of a radio, electric bulb
and lightening to one cause, namely
electricity. Thus one of the chief
characteristics of the Common
Knowledge is the absence of links
between the events.

The Scientific Knowledge
The Scientific Knowledge is an outcome
of relating the causes and effects of the
natural events, or of a discovery of the
elemental properties and scientific laws.

The difference between the Common
Knowledge and the Scientific Knowledge
(i) The Common Knowledge does not
lead to definite conclusions because it
gives not a unified but an isolated
information about a subject or object.
Moreover, the findings of the Common
Knowledge are changeable according to
l
the changes in the sequence of events
constituting a natural phenomenon. On
the other hand the results of the Scienti-
fic Knowledge are always reliable and
definite as their validity and truth can
always be tested, and verified according
V
to the scientific laws.
(ii) The Scientific Knowledge is all-
embracing and concrete. lt relies on
definite, general laws and does not
describe merely the efiects of a natural
phenomenon in isolated parts, but
classifies them as a unified whole.
Scientists analyse the basic characteri-
stics of different vegetables and animals,
and classify them according to those
characteristics. This all-embracing
principle is the most important feature
of the Scientific Knowledge.
(iii) _The Scientific Knowledge is always
governed by well-defined principles, and
the present scientists, without repeating
the experiments of the past scientists,
make use of their discoveries. For
instance, in Chemistry there is a basic
law for the qualitative analysis of variou S
components with the help of which an
investigator can easily carry out his
investigation.
The Stages of'Human Knowledge
Every branch of science in its course to
perfection or progression has no other

way but to pass through the following
four stages:
(1) The collection of relevant informa-
tion.
(2) The systematic arrangement of the
said information and the formation
of elementary laws based on tests
and experiments.
(3) The discovery of specific laws.
(4) The accumulation of the resutls of
the specific laws in order to frame
general laws.

To make it more clear we can cite
astronomy as an example. Astronomy is
a well known science. It has gone
through these four stages in its progres-
sion to reach the present status. Before
Hipparcus (2nd Century B.C.) and
Claudius Ptolemaeus (2nd Century A.D.)
very little information was available
about this science. lt was with the work
of these two scientists that the elemen-
tary laws of this science were
established. Later on Johannes Kepler
(1571-1630) discovered a series of
specific laws, and finally Isaac Newton
(1643-1727) gave the general laws
strengthening the pillars of astronomy.
These stages may further be explained
as follows:

The First Stage
ln the first stage the scientist has to take
supposition as his basis for reasoning
without assumption of its truths to explain
the unknown relations between the
various causes and effects of a natural
phenomenon (especially when these
cannot be proved by tests and experi- ,
ments). This is called hypothesis or the

starting point of investigation. Hypothesis
is very essential for the expansion of the
scope of science -and knowledge.

The Second Stage
ln the second stage the scientist _ "
accumulates the results of his hypothesis
and formulates differant theories to
explain the relations of the effects of the
natural phenomenon. Many of these
theories, when experimented and tested,
may prove to be wrong and lose their
validity.

The Third Stage 1 A
In this stage the scientific findings reach
a higher level and most of these hypo-
theses and theories prove themselves
true when tested, and thus become lawsl
Nevertheless, these laws are not genera.
as there may be exceptions to them.

The Fourth Stage
In the fourth stage human knowledge of
science reaches a stage of general laws
where there are no exceptions to them
at any time or place.

Hypothesis 4
The hypothesis of Immanuel Kant (1724-
1804) and Pierre Simon Laplace (1749-
1827) regarding the origin of the earth
and of life on the earth, of molecular
magnetism, of Herman Helmholtz
(1821-1894) regarding light and colour
and theories such as the Theory of
Evolution, and likewise hundreds of other
theories and hypotheses are still in their
l
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first stage, and are open to varying _
interpretations by different scientists. '

Scientific books are full of such hypothe-
ses and theories. Even the medical
science, though very ancient, has not
been able to make absolute arid-
unchangeable laws despite its use of
Physics, Chemistry, Physiology and l

Anatomy. For example, until recently it
was a medical practice to recommend
blood-letting to a patient because the I

doctors considered the blood of a patient
to be impure. But now this i_s very rarely
tried.

Thus either the new concepts are being
applied or new methods adopted in the
field of medical science every now and l
i
then.‘ That is why general laws have
not been established in regard to
medical science. l

i

The Exact Sciences
The more a science is based on general
laws and the more tree it is from vague
theories, suppositions and specific laws,
the more exact and reliable it is. That is
why Mathematics, Astronomy, Physics, 1
Chemistry, etc. are more exact than l
medical science, education and fine arts.
These pure sciences are based on l
l
general laws and until now nobody has
challenged their validity. No one,
therefore, has ever been able to falsify
Archimedes‘ (287-212 B.C.) Principle, the
Laws of Motion, the Law of Gravity,
Pascal's Law (1623-62), Boyle's Law
(1621-91), Gay-Lussac's Principle (1778-
1850), Joule's Law (1818-89), etc. If
anyone can prove that a body does not ,
lose weight equal to the weight of water

displaced, Archimedes‘ Law will lose its
validity and significance.

From the above analysis it becomes
apparent that science is the discovery of
the reality of objects and is composed of
human knowledge about the external
world and the means to bring about
systematic changes in it. True science,
therefore, is a knowledge that passes
beyond hypotheses, theories and specific
laws, and is based on general principles.
The ancient Greeks regarded knowledge
as philosophy and divided it into logic
and ethics. In the 16th century Francis
Bacon (1561-1626) divided knowledge
into history, poetry and philosophy.
Later on the French scientists divided
science and human knowledge into six
branches: (i) Theology and Ethics, (ii)
History, (iii) Mathematics, (iv) Natural
Sciences, (v) Magic and Alchemy, and
(vi) Literature. Auguste Comte (1798-
1857), however, classified knowledge in
the following stages:
(1) Knowledge of inanimate Objects.
(2) Knowledge of Animate Objects.
(3) Knowledge of Objects above the
Animate.
He further sub-divides knowledge of
inanimate Objects under Mathematics,
Mechanics, Physics and Chemistry;
Knowledge of Animate objects under
Physiology and Biology; and the third
stage under Sociology and Psychology.
i

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CHAPTER 2

r

What is Religion ?

Etymologically the word ‘religion’ is
derived from the Latin 'REi_lGlO' which"
means to bind closely“ So the word
religion -has come to mean\“a close and-
devoted binding of oneself to Obedience
and Allegiance." According to the
German scholar, Max Mueller (1823-1-900),
"Religion is a spiritual power which helps 1
l
man to understand the infinite." Reville
observes, “Religion is a controlling 1
influence on man's life. "it regards the l
r

soul as a governing power over humanity" 1

and the universe, and connects this _ ‘
governing power with God." In Schleier-
macher‘s (1768-1834) view, “Religion is
man's conscience which leads to >

complete obedience.".Feuerbach (1804-
1872), while defining religion, has stated
“Religion is man's desire to know God." 1

in Kant‘s (1724-1804) opinion religion is l

"the recognition of our duties as divine
commands." ..
Moris Jastrow, in his_book"'The Study
of Re|igion", defines religion in accord-
ance with three principles: (1) man's
belief in the existence of some Absolute
Power; (2) man's effort to establish a
relationship with that Power; and (3) the
establishment of a link with that Power.
This faith in the Supreme Power is the
basis of man's belief, and the longing to
establish a relation with the Supreme

Source nurtures man's spiritual feelings.
By prayer and meditation he establishes
a link with the Creator Thus according
to Jastrow, “Religion may be defined as
the natural belief in a Power beyond our
control, and upon Whom we feel our-
selves dependent."
Herbert Spencer (1820-1903) has defined
religion as “man's deepest sentiments
l
r
and most profound inspiration." Fichte
(1762-1814), the founder of German
idealism, observes, “Religion is moral
perfection and moral perfection is the
essence of religion." Jean Marie Guyau
(1854-1888) states “Religion is the goal
of man and is indeed the relationship of
man to the Universe and its Truth."
Although there are hundreds of other
definitions of religion, the above-
mentioned ones are sufficient to serve
our purpose. Some oriental scholars
have defined religion as man's attach-
ment to and belief in God, the Creator
of the Universe, whilst some others have
called it “the Commands of God revealed
to His Prophets to guide mankind."
Abul-Fadl, a distinguished Baha'i
scholar says, "Religion is the code of
rules and laws revealed from God
through Divine Revelation to a Chosen
One, which shape the social and
spiritual order of the world."

CHAPTER 3

Science and Religion

From the previous chapters it has been
evident that science and religion are
complementary. These two powerful
forces lead mankind towards progress
and perfection, solve all human problems.
and expand man's physical, spiritual and
intellectual faculties. Whereas science
strengthens mind, religion purifies
heart and soul. The one makes man
physically comfortable, the other o’pens
heavenly doors to him and makes his life
spiritually rich. Science enables man to
govern the forces of Nature while religion
frees him from vain and selfish desires.
Hence both religion and science are
truths. Just as science enables him to
understand the external phenomena of
Nature, religion enables him to know the
mysteries of the spiritual world. . a¢~§"

Singularly, neither of them can develop
man's'faculties to the full. Neither can
enter the other's territory. Every branch
of science confines itself to its own field
and does not deal with matters beyond
its field of enquiry and research. For
example, mathematics deals with
quantity, mechanics with motions, physics
and chemistry with the material proper-
ties, biology with living beings, psycho-
logy with mind, and sociology with
society. But none of these deal with
man's creation, the existence, immortality

of soul, the Day of Judgement, and
man's spiritual origin. Whatever cannot
be tested or experimented is outside the
domain of natural sciences. That is why
materialistic philosophy cannot satisfy
us with its explanation of these matters.
Religion alone, with its spiritual
philosophy based on history, can solve
man's spiritual problems.

Religion solves man's spiritual
Problems
l Since time immemorial man has tried to
know the Creator and the mystery of
‘ .- Creation, and to a great extent the fear of
mortality has been haunting him. Since
the very morrowof his creation this great
mystery has impelled him to think on
these vital questions and seek the
answers, of "Who am I? Where have l
come from and where am l goingto?"
There is no doubt that man has wonder-
ed., is wondering and will wonder about
these questions. becaue he wants to know
where this creation is leading to-
Absolute nothingness or Eternity.
These questions can be answered
satisfactorily by religion only. Science
has not entered this realm and has not
tried to answer these questions.

Man Needs both Religion and
Science
Man, indeed, is in need of both religion
and science as these two powerful
forces are conducive to man's spiritual
and intellectual growth and the develop-
ment of a proper civilization.
A number of scholars have admitted the

fact that science and religion are
complementary, and have regarded as
unfair the opinion of those who disagree i
to this fact. While analysing the relation
of science and religion in one of his i
works on social philosophy Herbert
Spencer has said: When we contemplate ‘l

the natural things we find ourselves
compelled to admit the existence of a
Reality that is beyond our comprehen-
sion. This instinctive acknowledgement
is the point that links science and l

religion. Outwardly it may seem. that
religion and science are opposed to
i
each other, and many people imagine
that scientific and religious matters
are not in harmony; But such a
conception is erroneous because religion
is not a product of human fancy (as these E
people would believe) but of spiritual
insight. Similarly, science is not a
product of human fancy but a result of
continuous experiments and tests--the
experiments that have progressively
R
become more refined, and have discover-
ed inconceivable realities.
Religion and science, therefore, have one
origin, one source, and one basis. They
occupy an equal status. Both can be in
harmony as they have always existed
simultaneously. ln order to understand l

this fact we have to study the main ._ . _ _

principles of both science and religion i
minutely. Only then it will become l

clear that there is neither discord nor
disharmony between the two.

Ernest Haeckel (1834-1919), despite his
criticism of the superstitious views
about religion, has made a significant
contribution regarding the relationship
of science and religion. He has stated,
"One of the fore.most problems which
l 12

l man wants to solve is the question of
the origin and reality of things. Both
science and philosophy are inadequate
to answer this question. The scope of
science is limited to the study of natural
phenomena and the discovery of general
laws whereas philosophy merely deals
with theoretical ways and ignores the
practical aspects.
“Man cannot live on intelligence alone.
He also has sentiments and emotions.
Science can defeat religion only when it
v1 satisfies man's emotional and spiritual
l
needs better than religion. Therefore
science must make peace with religion
and put aside enmity and antagonism."
Guyau believes that if the myths and
superstitions of religion that have
obscured its truth were relinquished the
strife between science and religion would
end.‘ -

‘Also see the works of William James, Rlchelle
and Bergson.
CHAPTER 4

Why Some Scientists have Opposed
Religion ?

Draper, a famous American scientist in
one of his books about The Conflict of
Religion and Science observes, “The
opposition between science and religion,
now reaching its climax, started when
Christianity began to assume a powerful
political influence in this world. Since
then religion and science have fought
against each other and many distinguish-
ed men have joined this ‘confrontation’.
The history of science does not talk
merely of discoveries and inventions but
also explains the nature of the opposition
between two powerful forces. One of
the two forces is the intelligence of man
and his desire to progress and the other
is the influence of men having orthobox
ideas and selfish interests and the
limitations caused by this influence."

From the above quotation, we may
conclude that from the time that
Christianity was well spread and the
priests had full mastery over the minds o
Christians, the alienation of religion and
science started. This alienation gradually
turned to strife and conflict, and reached
its climax when some scientists and
scholars referred to religion as the sole
enemy of knowledge and the world faiths
the sole cause of decline and downfall
of civilizations. - ,
j t
l

l
i

lf we study the books written on this
subject we learn that the motives for the
l
conflict were not actuated by knowledge
of the true nature of science and religion
but that the conflict has several other
t reasons which we shall discuss now.
t

1. Some scientists say that many
statements of the Bible such as the .

i creation of Universe in six days, the
manner of the creation of Adam and
Eve and other creatures, the belief in
t
the darkening of the sun and the moon,
the fall of stars during the second
Coming of Christ are violently opposed
to the established truths of science.
on

2. Scientists complain that many priests
have propagated superstitious ideas '
and beliefs contrary to science. This has
led many Christians to oppose science.
Lacdans, a priest, has opposed the
earth's being round. He says, “if the
earth is round the beings living on the
other side of the globe must have their
heads towards the earth and feet
towards the sky, the plants and trees
must grow in reverse. No reasonable
man believes that the earth is round. If
the simpletons (who say that the earth
is round) are asked why the things of
the earth do not fall ofi the ground, their
answer will be—as the radius of a circle
always faces towardslthe centre, in
the same manner the heavy things are
attracted to the centre of the globe,
and only the weightless objects like
cloud and steam rise towards the sky. ls
not this error graver than the concept
of the earth's being round? "
St. Augustine, one of the Church-fathers
(354-430 A.D.) does not believe that man
exists on the other side of the earth

_t

because when the children of Adam are
referred to in the holy Bible there is no
mention of it. lfthere were any men on
the other side of the earth they would
not be able to see the second Coming of
Christ. Hence it is not reasonable to
think that the earth is round.

Such narrow ideas led the people to the
wilds of superstition and obscurantism
and left them deprived of true knowledge
for centuries.
3. While the clergy themselves led an
expensive and luxurious life, they
preached for others a life of asceticism
and monasticism. Thus they prevented
many people from performing the real
humanitarian duties. Having exploited
the religious feelings, they misused
reliion by transporting soil from
Jerusalem and selling it at a very high
price; they also put certain icons and
idols in the holy places of worship in
order to extract gifts and donations from
the people. In this way hundreds of such
evil-customs were promoted by them
in the name of religion. These customs
were, indeed, irrational and against
truth. They were superstitious; they
over-clouded man's spiritual vision, and
deprived him of true knowledge.
4. Many historians have deplored the
lll-treatment of the men of science and
learning by the clergy. Some scholars
regard such persecutions and tortures
as an evidence of the conflict between
science and religion and cite the
following examples in support of their
argument:
(i) The Persecution of Copernicus
(1473-1543): immediately after Copernicus
‘ta
l
lI

i
i
t

l

published his book about The Motion of
"the Planets, he was mercilessly
persecuted by the Church.
(ii) The Persecution of Galileo
(1564-1642) : Galileo, the famous astro-
nomer and scientist, developed the tele-
scope and in 1609 he observed
prominences on the surface of the moon
k, and the satellites of Jupiter and the halo
of Saturn. ln 1616 he suffered the.
same fate as Copernicus, and was
condemned. ln 1633 he was forced to
,1
1 deny the Earth's motion. Later on he
went blind, and was ostracized all his
life.

(iii) The Persecution of Bruno
._ 4_AQ__1
(1548-1600): When Giordano Bruno, the
famous Italian scientist published his
.44_A
book on science in 1584 he was thought to
be a heretic by the Court of lnquisition,
1 and was burnt alive in 1600.
l

(iv) The Death of I-Iypatia
1 (4-5th Century A.D.): Hypatia, the
daughter of the famous mathematician
t Theon, was ordered to be killed by St.
Cyril, the Head of the Alexandria Church
only because she was a master of
mathematics and philosophy, answered
the questions like “Who am l?", “What
do I know?", “Where am lto go?", and
spread knowledge and wisdom. She was
slain in 415 A.D., and her body was
mutilated.

(v) The Destrution of the
Alexandria Library
(391 A.D ): A» site, which was formerly a
part of the-temple of Osiris, was granted
to the Christians by Theophilus for the

I Q
~17

building of a church. When the ground
was being dug for the foundation, a
marble stone inscribed with some Pagan
belief was found. The Christians made fun
of it, the Pagans got infuriated, and the
religious riots broke out in Alexandria.
Violence flared up terribly, and multi-
tudes were slain. The Emperor had to
send troops to quell the riots, and to
punish the Pagans who had taken
refuge in the Serapeion region. _
Theophilus, having a mandate from the
Emperor, destroyed every building of that
area including the famous Library of
Alexandria. ' _

Such acts of violence by the religious
heretics have hampered the growth of
true knowledge and teaming. For example.
from the time of.Hypatia‘s death there
was a steep decline in the position of
Alexandria as a centre of gleaming.
Similarly since the destruction of the
Alexandria library, as Draper puts it,
"obscurantism began to flourish and by
414 A.D. the teaching of Greek philosophy
and science was prohibited," even in
Athens, by the Emperor Justinian and
all the schools and colleges were closed
down." I * '
5. Many historians have recorded the
horrors of the Courts of lnquisition and
have revealed to the readersfthe
ghastly persecution of thoselwho did not
accept the orthodox and superstitious,
beliefs. These historians have aroused
a sense of revulsion and horror by
describing all the crimes committed in
the name of religion. They-have stated '
that in several countries like ltaly, Spain,
Germany and Southern France these
Courts of lnquisition were responsible.
for the persecution of scholars,
l

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i

scientists and those who did not believe
in Christ. Thus thousands of innocent
learned people were unnecessarily
persecuted, tortured and killed by these
Courts.
For instance, in 1481 in Andalusia two
thousand people were burnt, and
seventeen thousand were sentenced to
life imprisonment and their property was
it
confiscated.
IF
ti
Thomas Torquemada (1420-1498), one
j.
of the brutal leaders of the lnquisition,
had devised all kinds of tortures and
it sufferings for those who were accused
E; by the Court. He himself signed the
,1 death warrants of 8,000 people, and
many others were tortured in dungeons
by his orders. .
Historians of the lnquisition state that
Thomas Torquemada and his accomplic-
es burnt to death 12,220 persons, branded
another 6,806 and tortured 97,320“ people
within a short span of 18 years.‘ They
also burnt the Bible written in Hebrew,
and in Salamanca (Spain) bonfires were
made of six thousand books of literature.
The Papists in those days had devised
means of extracting large sums of money
from the accused by certificates of
Absolution. = E "
lt is on the basis of the luxurious‘,
faulty, pompous life of some of the
clergy and thepersecution of the rational
and scientific scholars by the men of
religious authority that scholars have 1
come to regard religion as opposed to
science.

L XA1L_-A.

.%=&§.
CHAPTER 5

Religion is not Opposed to Science
If we were to compile a list of verses and
passages teaching the concord of science
and religion, it could go to any length.
The Holy Writings of the Baha'i Faith,
the Bible, the Koran, the Vedas, the
Bhagvad Gita and other holy scriptures
allude to the harmony of science and
religion. We will quote only a few
examples.*

Baha'u’llah says, "Arts, crafts and
sciences uplift the world of being and
are conducive to its exaltation.
Knowledge is as wings to man's life, and
a ladder for his ascent. its acquisition
is incumbent upon everyone. . . . Great
indeed is the claim of scientists and
craftsmen on the peoples of the wor|d..."

Abdu'l-Bah a says:
“We may think of science as one wing
and religion as the other; a bird needs
two wings for flight, one alone would be
useless. Any religion that contradicts
science, or that is opposed to it, is only
ignorance . . . Religion which consists
only of rites and ceremonies of prejudice
is not the Truth . . . Much of the discord
and disunion ofthe world is created by
th ese man-made oppositions and
‘Also read “lqan" (The Book of Certitude) by
Baha'u'llah.

contradictions- if religion were in
harmony with science . . . much of the
hatred and bitterness now bringing
misery to the human race would be at an
end. I say to you: Weigh carefully in the
balance of reason and science everything
that is presented to you as religion. if it
passes this test, then accept it, for it is
Truth. lf, however, it does not so
conform, then reject it, for it is ignorance.
It is impossible for Religion to be
contrary to science, even though some
lntellects are too weak or too immature
l to understand truth. God made religion
and science to be the measure, as it
it were, of our understanding. Take heed
that you neglect not such a wonderful
power. Weigh'all things in this balance.
Put all your beliefs into harmony with
science, there -can be no opposition, for
truth is one. When religion, shorn of its
superstitions, traditions and unintelligent
dogmas shows its conformity with
science, then will there be a great
unifying, cleansing force in the world
which will sweep before it all wars,
disagreements, discords and struggles,
and then will mankind be united in the
power of the love of God."*
if the critics of Christianity study deeply
the teachings of Christ, they will clearly
understand that His teachings do not
oppose knowledge or learning or
science. Ab~idu'l-Baha observes, "the
Papal See has constantly opposed
knowledge; even in Europe it is admitted
that religion is the opponent of science,
and that science is the destroyer of the
foundations of religion. While the Religion
of God is the promoter of truth, the
founder of science and knowledge, it is
i
full of goodwill for learned men; it is the
civiliser of mankind, the discoverer of the

secrets of nature, and the enlightener of
the horizons of the world. Consequently,
how can it be said to oppose knowledge?
God forbid I Nay, for God, knowledge
is the most glorious gift of man, and the
most noble _of human perfections. To
oppose knowledge is ignorance, and he
who detests knowledge and science is
not a man, but rather an animal without
intelligence. For knowledge is light, life,
felicity, perfection, beauty, and the
means of approaching the Threshold of
Unity. lt is the honour and the glory of
the world of humanity, and the greatest
bounty of God. Knowledge is identical
with guidance, and ignorance is real
error."'
Draper in his book about The Conflict
between Religion and Science accepts
this view and writes, “The teachings
and the basic beliefs of the early
Christians revolved round these three
points:

(i) the glorification and praise of God
(ii) the purity pf character -
(iii) love and mercy towards each
other."

Tertullinus (160-230 A.D.) wrote a
treatise in defence of Christianity in
which he expounded that it was not
opposed to science and knowledge.
ln the Holy Quran it is stated : “Are
those who know and those who do not
know alike ?"‘
Abdu‘l-Baha says, “Ali, the son-in-law
of Muhammad, said : ‘That which is in
conformity with science is also in
conformity with religion. Whatever the
intelligence of man cannot understand,
‘Q

religion ought not to accept. Religion
and. science walk hand in hand, and any
religion contrary to science is not the
truth."‘
i
Bhagvad Gita mentions the importance
of knowledge and science as follows :
l
"The conqueror ot senses stands stead-
fast as if on a rock, he it is who is well
u.
contented with knowledge and science."°
The Blessed Lord said :
“To thee, the uncarping, verily, shall l
declare this profoundest secret:
Knowledge coupled with science, which,
having known, thou shalt be freed from
darkness)"
.s;_.a<-_E.,4_<. _ .=
i
Another cause of dissension and
disagreement is the misinterpretation of
the holy utterances, or a lack of ability
to understand their symbolic and
allegorical meaning. Consequently’ the
texts of some sacred scriptures have
appeared to be in opposition to the laws
of science.
Divine revelation is not for explanation
of technological problems. The Prophets
of God do not present speculations on
scientific problems. Religion is
concerned with spiritual values and
ethical principles pertaining to man's
heart and soul and not with the material
world. Abdu’l-Baha says, " A. . . the day
of the appearance of the Holy
Manifestation is the spiritual spring
time, it is the divine splendour, it is the
heavenly beauty, the breeze of life, the
rising of the Sun of Reality."
When the sun rises and illumines the
world, there is no need for anyone to
make the eye see. It is the nature of the

eye to see in the light, Similarly, the
Prophets of God illumine the mind and
the soul of man, and man himself
discovers scientific facts.
Therefore the subject of the creation of
universe and of Adam and Eve, the
darkening of the sun and the moon and
the falling of the stars is symbolic and
not to be taken literally.
i
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EPILOGUE
is
i
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Science and Religion are two parts of a
\.
l Reality. They are not two opposites, but
two ways of understanding the mysteries
t of God. '

i
Abdu’i-Baha says: “Between scientists
and the followers of religion there has
,t
always been controversy and strife, for
-9,
the reason that the latter have
i proclaimed religion superior in authority
to science and considered scientific
Ii
i
announcement opposed to the teachings
of religion. Baha‘u‘iiah declared that
religion is in complete harmony with
science and reason. it religious belief
and doctrine is at variance with reason,
it proceeds from the limited mind of man
and not from God ; therefore it is
unworthy of belief and not deserving of
attention ; the heart finds no rest in it
and real faith is impossible. How can
man believe that which he knows to be
opposed to reason 7 ls this possible?
Can the heart accept that which reason
denies ? Reason is the first faculty of
man and the religion of God is in
harmony with it. Baha‘u’ilah has removed
t this form of dissension and discord from
among mankind and reconciled science
with religion by revealing the pure A
teachings of the Divine Reality. This
accomplishment is specialized to Him in
this day."'

Religion and science go hand in hand.
/

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Without one the other is incomplete.
Science without religion and spiritual
learning may do more harm than good
as it has done in the last wars. It is
religion which renders to science a true
colour of human service. It is in this
context that the appearance of the
Manifestation of God is the supreme
need of mankind.

1 Epistle lo the Son of the Woil, p. 26
2 Pa‘ris Talks, p. 146
3 Some Answered Questions, pp. 156-57
4 Chapter XXXII, Verse 9
-’* Wisdom of Abdu‘l Baha
° Gila VI, 8
7 Gite IX, 1
it Some Answered Questions, pp. 84-85
" Selections from Baha'i Scriptures, p. 285
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