Scholarship
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Scholarship

Bahá'u'lláh

Abdu'l-Bahá

Shoghi Effendi

Universal House of Justice

Universal House of Justice, Research Department

, compiler

published in

Compilation of Compilations

Volume 3,  pp. 226-264

2000

Contents:

Cover letter distributed to selected National Spiritual Assemblies in February 1995

1.
The Station of Scholarship

1.1
Importance of Knowledge and Learning

1.2
Characteristics of the "truly learned"

1.3
Scope of "Bahá'í Scholarship"

1.4
Appreciation of Scholarship

2.
Functions of Bahá'í Scholarship

2.1
Promotion of Human Welfare

2.2
Defence of the Faith

2.3
Expansion and Consolidation of the Bahá'í Community

2.4
Contribution to Scholarly Development ...

3.
General Principles and Guidelines

3.1
Spiritual Foundation

3.2
"Useful" Sciences

3.3
Attitudes of the Scholar

3.4
Methodological Issues

3.5
The Covenant

COVER LETTER DISTRIBUTED TO SELECTED NATIONAL SPIRITUAL ASSEMBLIES

10 February 1995

To selected National Spiritual
Assemblies

Dear Bahá'í Friends,

We have been asked by the Universal
House of Justice to send you the enclosed copy of a compilation on scholarship
prepared recently at its request by the Research Department at the Bahá'í World
Centre.

It is the hope of the House of
Justice that a study of this compilation will serve as a stimulus and a guide
in the further development of Bahá'í scholarship, and that the unique features
of this vital aspect of Bahá'í activity will be clarified through a perusal of
its contents.

The House of Justice calls upon the
members of the community of the Greatest Name, young and old, men and women
alike, to strive to develop and offer to humanity a new model of scholarly
activity along the lines set out in this compilation, animated by the spirit of
inquiry into the limitless meaning of the Divine Teachings. This scholarly endeavour should be
characterized by the welcome it offers to all who wish to be involved in it,
each in his or her own way, by mutual encouragement and cooperation among its
participants, and by the respect accorded to distinguished accomplishment and
outstanding achievement. The
spirit and approach should be far removed from the arrogance, contention, and
exclusiveness which have too often sullied the name of scholarship in the wider
society, and which have created barriers to the sound development of this
worthy pursuit.

It is left to your discretion to
determine the use you should make of the enclosed material.

With loving Bahá'í greetings,

For Department of the Secretariat

Enclosure

cc:

The
Hands of the Cause of God

International Teaching Centre

Counsellors

The
Station Of Scholarship

1.1

Importance of Knowledge and Learning

FROM THE WRITINGS OF BAHÁ'U'LLÁH

1.

Knowledge is one of the wondrous gifts of God. It is incumbent upon everyone to
acquire it. Such arts and material
means as are now manifest have been achieved by virtue of His knowledge and
wisdom which have been revealed in Epistles and Tablets through His Most
Exalted Pen – a Pen out of whose treasury pearls of wisdom and utterance and
the arts and crafts of the world are brought to light.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas". (Wilmette: Bahá'í Publishing Trust,
1988), p.
39
.)

2.

Knowledge is as wings to man's life, and a ladder
for his ascent. Its acquisition is
incumbent upon everyone. The
knowledge of such sciences, however, should be acquired as can profit the
peoples of the earth, and not those which begin with words and end with
words. Great indeed is the claim
of scientists and craftsmen on the peoples of the world.... In truth, knowledge is a veritable
treasure for man, and a source of glory, of bounty, of joy, of exaltation, of
cheer and gladness unto him. Thus
hath the Tongue of Grandeur spoken in this Most Great Prison.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", pp.
51
-
52
)

FROM THE WRITINGS AND UTTERANCES OF 'ABDU'L-BAHÁ

3.

Make every effort to acquire the advanced knowledge
of the day, and strain every nerve to carry forward the divine civilization....

Included
must be promotion of the arts, the discovery of new wonders, the expansion of
trade, and the development of industry.

The methods of civilization and the beautification of the country must
also be encouraged; and also to be inculcated is absolute obedience to the
Government and total avoidance of any trace of sedition.

('Abdu'l-Bahá,
from a Tablet, translated from the Persian)

4.

I most urgently request the friends of God to make
every effort, as much as lieth within their competence, along these lines. The harder they strive to widen the
scope of their knowledge, the better and more gratifying will be the
result. Let the loved ones of God,
whether young or old, whether male or female, each according to his
capabilities, bestir themselves and spare no efforts to acquire the various
current branches of knowledge, both spiritual and secular, and of the arts.

('Abdu'l-Bahá,
from a Tablet, translated from the Arabic)

5.

All blessings are divine in origin, but none can be
compared with this power of intellectual investigation and research, which is
an eternal gift producing fruits of unending delight. Man is ever partaking of these fruits. All other blessings
are temporary; this is an everlasting possession. Even sovereignty has its limitations and overthrow; this is
a kingship and dominion which none may usurp or destroy. Briefly, it is an eternal blessing and
divine bestowal, the supreme gift of God to man. Therefore, you should put forward your most earnest efforts
toward the acquisition of science and arts. The greater your attainment, the
higher your standard in the divine purpose. The man of science is perceiving
and endowed with vision, whereas he who is ignorant and neglectful of this
development is blind. The
investigating mind is attentive, alive; the callous and indifferent mind is
deaf and dead. A scientific man is a true index and representative of humanity,
for through processes of inductive reasoning and research he is informed of all
that appertains to humanity, its status, conditions and happenings. He studies the human body politic, understands
social problems and weaves the web and texture of civilization. In fact, science may be likened to a
mirror wherein the infinite forms and images of existing things are revealed
and reflected. It is the very foundation of all individual and national
development. Without this basis of
investigation, development is impossible.

Therefore, seek with diligent endeavour the knowledge and attainment of
all that lies within the power of this wonderful bestowal.

("The
Promulgation of Universal Peace:

Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States
and Canada in 1912" (Wilmette:

Bahá'í Publishing Trust, 1982), p.
50
)

FROM A LETTER WRITTEN ON BEHALF OF SHOGHI EFFENDI

6.

Bahá'u'lláh considered education as one of the most
fundamental factors of a true civilization. This education, however, in order to be adequate and
fruitful, should be comprehensive in nature and should take into consideration
not only the physical and the intellectual side of man but also his spiritual
and ethical aspects.

(From a
letter dated 9 July 1931 written on behalf of Shoghi Effendi to an individual
believer)

1.2

Characteristics of the "truly learned"

FROM THE WRITINGS OF BAHÁ'U'LLÁH

7.

Happy are ye, O ye the learned ones in Bahá. By the Lord! Ye are the billows of the Most Mighty Ocean, the stars of
the firmament of Glory, the standards of triumph waving betwixt earth and
heaven. Ye are the manifestations
of steadfastness amidst men and the daysprings of Divine Utterance to all that
dwell on earth.

("The
Kitáb-i-Aqdas", paragraph
173
)

8.

The Great Being saith: The man of consummate learning and the sage endowed with
penetrating wisdom are the two eyes to the body of mankind. God willing, the
earth shall never be deprived of these two greatest gifts.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", p.
171
)

9.

Know thou that he is truly learned who hath
acknowledged My Revelation, and drunk from the Ocean of My knowledge, and
soared in the atmosphere of My love, and cast away all else besides Me, and
taken firm hold on that which hath been sent down from the Kingdom of My
wondrous utterance. He, verily, is
even as an eye unto mankind, and as the spirit of life unto the body of all
creation. Glorified be the All-Merciful Who hath enlightened him, and caused
him to arise and serve His great and mighty Cause. Verily, such a man is blessed by the Concourse on high, and
by them who dwell within the Tabernacle of Grandeur, who have quaffed My sealed
Wine in My name, the Omnipotent, the All-Powerful.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", pp.
207
-
208
)

10.

Consider, how can he that faileth in the day of God's
Revelation to attain unto the grace of the "Divine Presence" and to
recognize His Manifestation, be justly called learned, though he may have spent
aeons in the pursuit of knowledge, and acquired all the limited and material
learning of men? It is surely
evident that he can in no wise be regarded as possessed of true knowledge. Whereas, the most unlettered of all
men, if he be honoured with this supreme distinction, he verily is accounted as
one of those divinely-learned men whose knowledge is of God; for such a man
hath attained the acme of knowledge, and hath reached the furthermost summit of
learning.

("The
Kitáb-i-Iqán" (Wilmette: Bahá'í Publishing Trust, 1983), pp.
145
-
146
)

FROM THE WRITINGS OF 'ABDU'L-BAHÁ

11.

...there are those famed and accomplished men of learning,
possessed of praiseworthy qualities and vast erudition, who lay hold on the
strong handle of the fear of God and keep to the ways of salvation. In the mirror of their minds the forms
of transcendent realities are reflected, and the lamp of their inner vision
derives its light from the sun of universal knowledge. They are busy by night and by day with
meticulous research into such sciences as are profitable to mankind, and they
devote themselves to the training of students of capacity. It is certain that to their discerning
taste, the proffered treasures of kings would not compare with a single drop of
the waters of knowledge, and mountains of gold and silver could not outweigh
the successful solution of a difficult problem. To them, the delights that lie outside their work are only
toys for children, and the cumbersome load of unnecessary possessions is only
good for the ignorant and base.

Content, like the birds, they give thanks for a handful of seeds, and
the song of their wisdom dazzles the minds of the world's most wise....

...the
happiness and greatness, the rank and station, the pleasure and peace, of an
individual have never consisted in his personal wealth, but rather in his
excellent character, his high resolve, the breadth of his learning, and his
ability to solve difficult problems....

For every
thing, however, God has created a sign and symbol, and established standards
and tests by which it may be known.

The spiritually learned must be characterized by both inward and outward
perfections; they must possess a good character, an enlightened nature, a pure
intent, as well as intellectual power, brilliance and discernment, intuition,
discretion and foresight, temperance, reverence, and a heartfelt fear of
God. For an unlit candle, however
great in diameter and tall, is no better than a barren palm tree or a pile of
dead wood....

An
authoritative Tradition states:

"As for him who is one of the learned,

[1]

he must guard himself, defend his faith, oppose his passions and obey the
commandments of his Lord. It is
then the duty of the people to pattern themselves after him."

("The
Secret of Divine Civilization" (Wilmette: Bahá'í Publishing Trust, 1990),
pp.
21
-
22
; pp.
23
-
24
; pp.
33
-
34
)

FROM LETTERS WRITTEN ON BEHALF OF SHOGHI EFFENDI

12.

In connection with the question as to whether Bahá'ís
should be familiar with the different sciences and branches of study, Shoghi
Effendi wishes me to inform you that both Bahá'u'lláh and 'Abdu'l-Bahá have
given a very high position to men of culture and knowledge and Bahá'u'lláh says
in one of His Tablets that respect shown to such people is incumbent upon all
Bahá'ís. Furthermore there is no doubt that familiarity with different branches
of study widens one's point of view and we can then understand and realize the
significance of the Bahá'í Movement and its principles much more.

(From a
letter dated 14 December 1924 written on behalf of Shoghi Effendi to an
individual believer)

13.

The Cause needs more Bahá'í scholars, people who not only
are devoted to it and believe in it and are anxious to tell others about it,
but also who have a deep grasp of the Teachings and their significance, and who
can correlate its beliefs with the current thoughts and problems of the people
of the world.

(From a
letter dated 21 October 1943 written on behalf of Shoghi Effendi to an
individual believer)

1.3

Scope of "Bahá'í Scholarship"

FROM A LETTER WRITTEN ON BEHALF OF THE UNIVERSAL HOUSE OF
JUSTICE

14.

At this early stage in the development of the Faith, it
would not be useful to propound a highly restrictive definition of the term
"Bahá'í scholarship". In
a letter written on behalf of the House of Justice to an Association for Bahá'í
Studies recently, it is stated that:

The House of Justice advises you not to attempt to define
too narrowly the form that Bahá'í scholarship should take, or the approach that
scholars should adopt. Rather
should you strive to develop within your Association respect for a wide range
of approaches and endeavours. No
doubt there will be some Bahá'ís who will wish to work in isolation, while
others will desire consultation and collaboration with those having similar interests. Your aim should be to promote an
atmosphere of mutual respect and tolerance within which will be included
scholars whose principal interest is in theological issues as well as those
scholars whose interests lie in relating the insights provided by the Bahá'í
teachings to contemporary thought in the arts and sciences.

A similar diversity should characterize the endeavours
pursued by Bahá'í scholars, accommodating their interests and skills as well as
the needs of the Faith. The course
of world events, the development of new trends of thought and the extension of
the teaching work all tend to highlight attractive and beneficial areas to
which Bahá'í scholars might well direct their attention. Likewise, the expansion of the
activities of the Bahá'í International Community in its relationship with
United Nations agencies and other international bodies creates attractive
opportunities for scholars to make a direct and highly valued contribution to
the enhancement of the prestige of the Faith and to its proclamation within an
influential and receptive stratum of society. As the Bahá'í community continues to emerge inexorably from
obscurity, it will be confronted by enemies, from both within and without, whose
aim will be to malign and misrepresent its principles, so that its admirers
might be disillusioned and the faith of its adherents might be shaken; Bahá'í
scholars have a vital role to play in the defence of the Faith through their
contribution to anticipatory measures and their response to defamatory
accusations levelled against the Faith.

Thus, there
should be room within the scope of Bahá'í scholarship to accommodate not only
those who are interested in theological issues and in the historical origins of
the Faith, but also those who are interested in relating the Bahá'í Teachings
to their field of academic or professional interest, as well as those believers
who may lack formal academic qualifications but who have, through their
perceptive study of the Teachings, acquired insights which are of interest to
others....

The House of
Justice wishes to avoid use of the terms "Bahá'í scholarship" and
"Bahá'í scholars" in an exclusive sense, which would effectively
establish a demarcation between those admitted into this category and those
denied entrance to it. It is clear
that such terms are relative, and that what is a worthy scholarly endeavour by
a Bahá'í, when compared to the activities of those with whom he is in contact,
may well be regarded as of vastly lesser significance when measured against the
accomplishments of the outstanding scholars which the Faith has produced. The House of Justice seeks the creation
of a Bahá'í community in which the members encourage each other, where there is
respect for accomplishment, and a common realization that every one is, in his
or her own way, seeking to acquire a deeper understanding of the Revelation of
Bahá'u'lláh and to contribute to the advancement of the Faith.

(From a
letter dated 19 October 1993 written on behalf of the Universal House of
Justice to an individual believer)

1.4

Appreciation of Scholarship

FROM THE WRITINGS OF BAHÁ'U'LLÁH

15.

Respect ye the divines and learned amongst you, they whose
conduct accords with their professions, who transgress not the bounds which God
hath fixed, whose judgments are in conformity with His behests as revealed in
His Book. Know ye that they are the lamps of guidance unto them that are in the
heavens and on the earth. They who
disregard and neglect the divines and learned that live amongst them – these
have truly changed the favour with which God hath favoured them.

("Gleanings
from the Writings of Bahá'u'lláh" (Wilmette: Bahá'í Publishing Trust,
1983), section
LXVI
)

16.

O people of God!

Righteous men of learning who dedicate themselves to the guidance of
others and are freed and well guarded from the promptings of a base and
covetous nature are, in the sight of Him Who is the Desire of the world, stars
of the heaven of true knowledge.

It is essential to treat them with deference. They are indeed fountains of soft-flowing water, stars that
shine resplendent, fruits of the blessed Tree, exponents of celestial power,
and oceans of heavenly wisdom.

Happy is he that followeth them.

Verily such a soul is numbered in the Book of God, the Lord of the
mighty Throne, among those with whom it shall be well.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", pp.
96
-
97
)

17.

Beware, O My loved ones, lest ye despise the merits of My
learned servants whom God hath graciously chosen to be the exponents of His
Name "the Fashioner" amidst mankind. Exert your utmost endeavour that ye may develop such crafts
and undertakings that everyone, whether young or old, may benefit therefrom. We
are quit of those ignorant ones who fondly imagine that Wisdom is to give vent
to one's idle imaginings and to repudiate God, the Lord of all men; even as We
hear some of the heedless voicing such assertions today.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", pp.
150
-
151
)

FROM THE WRITINGS AND UTTERANCES OF 'ABDU'L-BAHÁ

18.

...the religion of God is the promoter of truth, the
founder of science and knowledge, it is full of goodwill for learned men; it is
the civilizer 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! Nay, for God, knowledge is the most
glorious gift of man and the most noble of human perfections. To oppose knowledge is ignorant, 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. It is the
honour and glory of the world of humanity, and the greatest bounty of God. Knowledge is identical with guidance,
and ignorance is real error.

("Some
Answered Questions" (Wilmette: Bahá'í Publishing Trust, 1984), p.
137
)

19.

There are certain pillars which have been established as
the unshakeable supports of the Faith of God. The mightiest of these is learning and the use of the mind,
the expansion of consciousness, and insight into the realities of the universe
and the hidden mysteries of Almighty God.

To promote
knowledge is thus an inescapable duty imposed on every one of the friends of
God. It is incumbent upon that
Spiritual Assembly, that assemblage of God, to exert every effort to educate
the children, so that from infancy they will be trained in Bahá'í conduct and
the ways of God, and will, even as young plants, thrive and flourish in the soft-flowing
waters that are the counsels and admonitions of the Blessed Beauty.

("Selections
from the Writings of 'Abdu'l-Bahá" (Haifa: Bahá'í World Centre, 1982),
section
97
)

FROM A LETTER WRITTEN BY SHOGHI EFFENDI

20.

The responsibilities of the members of the Spiritual
Assemblies that are engaged in teaching the Cause of God in Eastern lands have
been clearly laid down in the holy Texts….

They further
impress upon them the virtue of trustworthiness and godliness, of purity of
motive, kindliness of heart, and detachment from the fetters of this material
world … They urge them to make detailed inquiry into the various branches of
contemporary learning – arts and sciences alike – and to concentrate their
attention on serving the general interests of the people; to deepen themselves
by attentive study of the sacred Texts, and to apply the divine guidance they
contain to the circumstances, needs and conditions of society today; to refrain
from entering into the tangled affairs of political parties and to have neither
concern for, nor involvement in, the controversies of politicians, the
wranglings of theologians or any of the ailing social theories current amongst
men.

They finally
exhort them to be sincerely obedient, in both thought and word, to the laws
duly enacted by the government of the realm, and to distance themselves from
the methods, concepts and ill-grounded arguments of extreme traditionalists and
modernists alike; to accord honour, veneration and respect to – and endorse the
efforts of – exponents of the arts and sciences, and to esteem and revere those
who are possessed of extensive knowledge and scholarly erudition; to uphold the
right of freedom of conscience; and to abstain from criticizing and disparaging
the manners, customs and beliefs of other individuals, peoples and nations.

(From a
letter dated 30 January 1926 written by Shoghi Effendi to the Spiritual
Assemblies in Iran, translated from the Persian)

Functions
Of Bahá'í Scholarship

2.1

Promotion of Human Welfare

FROM THE WRITINGS OF BAHÁ'U'LLÁH

21.

The Great Being saith: The learned of the day must direct the people to acquire
those branches of knowledge which are of use, that both the learned themselves
and the generality of mankind may derive benefits therefrom. Such academic pursuits as begin and end
in words alone have never been and will never be of any worth. The majority of Persia's learned
doctors devote all their lives to the study of a philosophy the ultimate yield
of which is nothing but words.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", p.
169
)

22.

True learning is that which is conducive to the well-being
of the world, not to pride and self-conceit, or to tyranny, violence and
pillage.

(Bahá'u'lláh,
from a Tablet, translated from the Persian)

FROM THE WRITINGS OF 'ABDU'L-BAHÁ

23.

The primary, the most urgent requirement is the promotion
of education. It is inconceivable that any nation should achieve prosperity and
success unless this paramount, this fundamental concern is carried
forward. The principal reason for the
decline and fall of peoples is ignorance.

Today the mass of the people are uninformed even as to ordinary affairs,
how much less do they grasp the core of the important problems and complex
needs of the time.

It is
therefore urgent that beneficial articles and books be written, clearly and
definitely establishing what the present-day requirements of the people are,
and what will conduce to the happiness and advancement of society. These should
be published and spread throughout the nation, so that at least the leaders
among the people should become, to some degree, awakened, and arise to exert
themselves along those lines which will lead to their abiding honour. The
publication of high thoughts is the dynamic power in the arteries of life; it
is the very soul of the world.

Thoughts are a boundless sea, and the effects and varying conditions of
existence are as the separate forms and individual limits of the waves; not
until the sea boils up will the waves rise and scatter their pearls of
knowledge on the shore of life....

Public
opinion must be directed toward whatever is worthy of this day, and this is
impossible except through the use of adequate arguments and the adducing of
clear, comprehensive and conclusive proofs. For the helpless masses know nothing of the world, and while
there is no doubt that they seek and long for their own happiness, yet
ignorance like a heavy veil shuts them away from it....

It is,
furthermore, a vital necessity to establish schools.... If necessary, education should even be
made compulsory. Until the nerves
and arteries of the nation stir into life, every measure that is attempted will
prove vain; for the people are as the human body, and determination and the
will to struggle are as the soul, and a soulless body does not move.

("The
Secret of Divine Civilization", pp.
109
-
110
; pp.
111
-
112
)

FROM A LETTER WRITTEN ON BEHALF OF SHOGHI EFFENDI

24.

The news of the co-operation of the Bahá'í young men and
women in Montreal, their establishment of a group for study and discussion, the
sane and sober expression of their methods as expressed in the programme you
had enclosed, and their thoughtful and enthusiastic outlook upon the future,
all these have helped to create the liveliest hopes and the deepest
satisfaction in the heart of our Guardian. It is indeed with no little pleasure that he welcomes the
active co-operation of his young friends in Montreal, and he sincerely trusts
that with an adequate study of the proper teachings and their spiritual
significance coupled with a sufficient knowledge of the problems and
perplexities that the world is beset with, you will be able to render great
services to the Cause and therefore to humanity.

(From a
letter dated 20 March 1929 written on behalf of Shoghi Effendi to an individual
believer)

FROM A LETTER OF THE UNIVERSAL HOUSE OF JUSTICE

25.

The further emergence of the Faith from obscurity is
reflected in distinctive ways. In
learned circles, in reference works and in the media, the Faith is increasingly
being referred to as a "principal" or "major" world
religion … The exposure of influential segments of the public to Bahá'í ideas
in such areas as peace, the environment, status of women, education and
literacy, has induced a response which increasingly calls upon the Bahá'ís to
participate with others in a range of projects associated with governments or
with non-governmental organizations.

Moreover,
such exposure is creating in the public mind the realization that the Faith has
answers to current problems and thus the expectation that the Bahá'í community
should take a more active part in public affairs ….

Bahá'í
projects of social and economic development have greatly multiplied and brought
much credit to the community in the examples of the power of group initiative
and voluntary consultative action that have been set in numerous places … Some
projects have been so distinguished in their achievements as to be given public
notice through the citations and awards of governments and international
non-governmental agencies.

(From the

Ridván 1992
Message written by the Universal House of Justice to the Bahá'ís of
the World)

2.2

Defence of the Faith

FROM THE WRITINGS OF BAHÁ'U'LLÁH

26.

If any man were to arise to defend, in his writings, the
Cause of God against its assailants, such a man, however inconsiderable his
share, shall be so honoured in the world to come that the Concourse on high
would envy his glory. No pen can depict the loftiness of his station, neither
can any tongue describe its splendour.

For whosoever standeth firm and steadfast in this holy, this glorious,
and exalted Revelation, such power shall be given him as to enable him to face
and withstand all that is in heaven and on earth. Of this God is Himself a witness.

("Gleanings
from the Writings of Bahá'u'lláh", section
CLIV
)

FROM THE WRITINGS OF 'ABDU'L-BAHÁ

27.

The second of these spiritual standards which apply to the
possessor of knowledge is that he should be the defender of his faith. It is obvious that these holy words do
not refer exclusively to searching out the implications of the Law, observing
the forms of worship, avoiding greater and lesser sins, practicing the
religious ordinances, and by all these methods, protecting the Faith. They mean rather that the whole population
should be protected in every way; that every effort should be exerted to adopt
a combination of all possible measures to raise up the Word of God, increase
the number of believers, promote the Faith of God and exalt it and make it
victorious over other religions.

("The
Secret of Divine Civilization", p.
41
)

FROM LETTERS WRITTEN ON BEHALF OF SHOGHI EFFENDI

28.

Shoghi Effendi was delighted to hear of your conversation
with Sir .... How much he hopes to have such scholars obtain a true
understanding of the spirit and teaching of the Cause and arise to dissipate
that veil of misconceptions that is prejudicing the mind of the scholars in the
western world. The Cause is in
great need for such competent and spiritually minded men who after a thorough
study of the Movement would share with the world the fruit of their labours.

(From a
letter dated 11 March 1929 written on behalf of Shoghi Effendi to an individual
believer)

29.

There is an answer in the teachings for everything;
unfortunately the majority of the Bahá'ís, however intensely devoted and sincere
they may be, lack for the most part the necessary scholarship and wisdom to
reply to and refute the claims and attacks of people with some education and
standing.

(From a
letter dated 25 September 1942 written on behalf of Shoghi Effendi to an
individual believer)

2.3

Expansion And Consolidation Of The Bahá'í Community

FROM THE WRITINGS OF 'ABDU'L-BAHÁ

30.

Pure souls, such as Mírzá Abu'l-Fadl, upon him be the Glory
of God, spend their nights and days in demonstrating the truth of the
Revelation, by adducing conclusive and brilliant proofs and expanding the
verities of the Faith, by lifting the veils, promoting the religion of God and
spreading His fragrances.

('Abdu'l-Bahá.
from a Tablet, translated from the Persian)

FROM LETTERS WRITTEN ON BEHALF OF SHOGHI EFFENDI

31.

We had heard through various channels the wonderful way
your children had grown to speak about the Cause in public. Shoghi Effendi's hope is that they
will, the three of them, become able and devoted speakers on the Cause and
subjects akin to it. To do this
properly they will need a firm foundation of scientific and literary training
which fortunately they are obtaining.

It is just as important for the Bahá'í young boys and girls to become
properly educated in colleges of high standing as it is to be spiritually
developed. The mental as well as the spiritual side of the youth has to be
developed before he can serve the Cause efficiently.

(From a
letter dated 28 November 1926 written on behalf of Shoghi Effendi to an
individual believer)

32.

The university training which you are receiving at present
will be of immense help to you in your efforts to present the Message in
intellectual circles. In these days when people are so sceptical about religion
and look with so much contempt towards religious organizations and movements,
there seems to be more need than ever for our young Bahá'ís to be well equipped
intellectually, so that they may be in a position to present the Message in a
befitting way, and in a manner that would convince every unbiased observer of
the effectiveness and power of the Teachings.

(From a
letter dated 5 May 1934 written on behalf of Shoghi Effendi to an individual
believer)

33.

Young men and women in the Faith must be deep and
thoughtful scholars of its teachings, so that they can teach in a way that will
convince people that all the problems facing them have a remedy. They must grasp the Administration, so
that they can wisely and efficiently administer the ever-growing affairs of the
Cause; and they must exemplify the Bahá'í way of living. All this is not easy – but the Guardian
is always encouraged to see the spirit animating such young believers as
yourself. He has high hopes of what
your generation will accomplish.

(From a
letter dated 12 May 1944 written on behalf of Shoghi Effendi to an individual
believer)

34.

If the Bahá'ís want to be really effective in teaching the
Cause they need to be much better informed and able to discuss intelligently,
intellectually, the present condition of the world and its problems. We need Bahá'í scholars, not only
people far, far more deeply aware of what our teachings really are, but also
well-read and well-educated people, capable of correlating our teachings to the
current thoughts of the leaders of society.

We Bahá'ís
should, in other words, arm our minds with knowledge in order to better
demonstrate to, especially, the educated classes, the truths enshrined in our
Faith.

(From a
letter dated 5 July 1949 written on behalf of Shoghi Effendi to an individual
believer)

FROM A LETTER WRITTEN ON BEHALF OF THE UNIVERSAL HOUSE OF
JUSTICE

35.

The Universal House of Justice ... regards Bahá'í
scholarship as of great potential importance for the development and
consolidation of the Bahá'í community as it emerges from obscurity...

(From a
letter dated 3 January 1979 written on behalf of the Universal House of Justice
to participants in an academic seminar)

2.4

Contribution to Scholarly Development

FROM LETTERS WRITTEN ON BEHALF OF SHOGHI EFFENDI

36.

He was very happy to hear from you, and to see with what
keen appreciation and interest you are studying the teachings of
Bahá'u'lláh. One could truly say
that the longer one studies them, the more one finds in them. They are the very essence from which
thinkers and scientists and humanitarians of the future will derive inspiration
and guidance for their work.

(From a
letter dated 10 December 1942 written on behalf of Shoghi Effendi to a Bahá'í
summer school)

37.

Regarding the advice you requested
from him concerning what studies you should specialize in with a view to
teaching in the future: He would
suggest either History, Economics or Sociology, as these are not only fields in
which Bahá'ís take a great interest but also cover subjects which our teachings
cast an entirely new light upon.

Your knowledge would be of use to the Cause in teaching it in the
future, and you could also perhaps introduce the Bahá'í ideas into your
lectures as an educator.

(From a
letter dated 13 March 1944 written on behalf of Shoghi Effendi to an individual
believer)

FROM LETTERS WRITTEN BY OR ON BEHALF OF THE UNIVERSAL HOUSE
OF JUSTICE

38.

You are already a qualified practitioner in your field, and
no doubt you give advice on the basis of what you have learned from study and
experience – a whole fabric of concepts about the human mind, its growth,
development and proper functioning, which you have learned and evolved without
reference to the teachings of Bahá'u'lláh. Now, as a Bahá'í, you know that what Bahá'u'lláh teaches about
the purpose of human life, the nature of the human being and the proper conduct
of human lives, is divinely revealed and therefore true. However, it will inevitably take time
for you not only to study the Bahá'í teachings so that you clearly understand
them, but also to work out how they modify your professional concepts. This is, of course, not an unusual
predicament for a scientist. How
often in the course of research is a factor discovered which requires a
revolution in thinking over a wide field of human endeavour. You must be guided in each case by your
own professional knowledge and judgement as illuminated by your growing
knowledge of the Bahá'í teachings; undoubtedly you will find that your own
understanding of the human problems dealt with in your work will change and
develop and you will see new and improved ways of helping the people who come
to you. Psychology is still a very
young and inexact science, and as the years go by Bahá'í psychologists, who
know from the teachings of Bahá'u'lláh the true pattern of human life, will be
able to make great strides in the development of this science, and will help
profoundly in the alleviation of human suffering.

(6
February 1973, published in "Messages from the Universal House of Justice,
1968-1973" (Wilmette: Bahá'í Publishing Trust, 1976), pp.
111
-
112
)

39.

As the Bahá'í community grows it will acquire experts in
numerous fields – both by Bahá'ís becoming experts and by experts becoming
Bahá'ís. As these experts bring
their knowledge and skill to the service of the community and, even more, as
they transform their various disciplines by bringing to bear upon them the
light of the Divine Teachings, problem after problem now disrupting society
will be answered....

Paralleling
this process, Bahá'í institutional life will also be developing, and as it does
so the Assemblies will draw increasingly upon scientific and expert knowledge –
whether of Bahá'ís or of non-Bahá'ís – to assist in solving the problems of
their communities.

In time great
Bahá'í institutions of learning, great international and national projects for
the betterment of human life will be inaugurated and flourish.

(From a
letter dated 21 August 1977 written on behalf of the Universal House of Justice
to an individual believer)

40.

Indeed, let them [the Bahá'í youth] welcome with confidence
the challenges awaiting them.

Imbued with this excellence and a corresponding humility, with tenacity
and a loving servitude, today's youth must move towards the front ranks of the
professions, trades, arts and crafts which are necessary to the further
progress of humankind – this to ensure that the spirit of the Cause will cast
its illumination on all these important areas of human endeavour. Moreover,
while aiming at mastering the unifying concepts and swiftly advancing
technologies of this era of communications, they can, indeed they must, also
guarantee the transmittal to the future of those skills which will preserve the
marvelous, indispensable achievements of the past. The transformation which is to occur in the functioning of
society will certainly depend to a great extent on the effectiveness of the
preparations the youth make for the world they will inherit.

(From a
letter dated 8 May 1985 written by Universal House of Justice to the Bahá'í
Youth of the World)

41.

The House of Justice recognizes that the questions you
raise, concerning the offer of newly enrolled professionals to share their
views with the Bahá'í community, are of vital and timely importance, especially
as the Faith emerges from obscurity and increasing numbers of professionals
from all walks of life are attracted to its Teachings. The process of integrating these
experts into Bahá'í communities as well-grounded believers and tapping their
potential as promoters and supporters of the Cause will require patient and
loving guidance by Bahá'í institutions.

A great challenge will be to avoid undue disruption of this process of
integration by abandoning such persons to the insensitive attitudes still
present in communities not yet broadly diverse or accustomed to dealing with all
ranks of society.

Scholars and
professionals are well accustomed to encountering new facts in the course of
their research which require them to adjust previous thinking on various
aspects of their discipline. In
the case of their deepening in the Teachings of the Faith it naturally takes
time for them to study and absorb so many new concepts. They must be assisted to acquire, as
quickly as possible, profound knowledge of the Teachings. Gradually this knowledge will shed new
light on their previous views. At
the same time, Bahá'í communities will need to develop greater tolerance toward
ideas that may not coincide with their current understanding, and remain open
to new insights....

Newly
enrolled professionals and other experts provide a great resource for the
development of Bahá'í scholarship.

It is hoped that, as they attain a deeper grasp of the Teachings and
their significance, they will be able to assist Bahá'í communities in
correlating the beliefs of the Faith with the current thoughts and problems of
the world. In some instances
Bahá'ís of a particular profession have come together in special conferences or
organized themselves into an association for this purpose. This also allows them to support one
another as Bahá'ís and to take advantage of their professional status to
promote the interests of the Faith.

Current examples of professional associations of this type are the
Bahá'í Justice Society and the Bahá'í Medical Association, both in the United
States. Special encouragement
should therefore be given to believers of unusual capacity to consecrate their
abilities to the service of the Cause through the unique contribution they can
make to this rapidly developing field of Bahá'í endeavour.

(From a
letter dated 18 April 1989 written on behalf of the Universal House of Justice
to a National Spiritual Assembly)

General
Principles And Guidelines

3.1

Spiritual Foundation

FROM THE WRITINGS OF BAHÁ'U'LLÁH

42.

Therefore, hath it been said: "Knowledge is a light which God casteth into the heart
of whomsoever He willeth." It
is this kind of knowledge which is and hath ever been praiseworthy, and not the
limited knowledge that hath sprung forth from veiled and obscured minds. This limited knowledge they even
stealthily borrow one from the other, and vainly pride themselves therein!

("The
Kitáb-i-Iqán", p.
46
)

43.

We have decreed, O people, that the highest and last end of
all learning be the recognition of Him Who is the Object of all knowledge; and
yet, behold how ye have allowed your learning to shut you out, as by a veil,
from Him Who is the Dayspring of this Light, through Whom every hidden thing
hath been revealed.

("The
Kitáb-i-Aqdas", paragraph
102
)

FROM THE WRITINGS AND UTTERANCES OF 'ABDU'L-BAHÁ

44.

Although to acquire the sciences and arts is the greatest
glory of mankind, this is so only on condition that man's river floweth into
the mighty Sea, and draweth from God's ancient source His inspiration. When this cometh to pass, then every
teacher is as a shoreless ocean, every pupil a prodigal fountain of
knowledge. If, then, the pursuit
of knowledge leadeth to the beauty of Him Who is the object of all knowledge,
how excellent that goal; but if not, a mere drop will perhaps shut a man off
from flooding grace, for with learning cometh arrogance and pride, and it
bringeth on error and indifference to God.

The sciences
of today are bridges to reality; if then they lead not to reality, naught
remains but fruitless illusion. By
the one true God! If learning be
not a means of access to Him, the Most Manifest, it is nothing but evident
loss.

("Selections
from the Writings of 'Abdu'l-Bahá", section
72
)

45.

And every branch of learning, conjoined with the love of
God, is approved and worthy of praise; but bereft of His love, learning is
barren – indeed, it bringeth on madness.

Every kind of knowledge, every science, is as a tree: if the fruit of it be the love of God,
then is it a blessed tree, but if not, that tree is but dried-up wood, and
shall only feed the fire.

("Selections
from the Writings of 'Abdu'l-Bahá", section
154
)

46.

Scientific knowledge is the highest attainment upon the
human plane, for science is the discoverer of realities. It is of two kinds: material and spiritual. Material science is the investigation
of natural phenomena; divine science is the discovery and realization of
spiritual verities. The world of
humanity must acquire both. A bird
has two wings; it cannot fly with one.

Material and spiritual science are the two wings of human uplift and
attainment. Both are necessary –
one the natural, the other supernatural; one material, the other divine. By the divine we mean the discovery of
the mysteries of God, the comprehension of spiritual realities, the wisdom of
God, inner significances of the heavenly religions and foundation of the law.

("The
Promulgation of Universal Peace", p.
138
)

FROM A LETTER WRITTEN ON BEHALF OF SHOGHI EFFENDI

47.

Between the truth which comes from God through His
Prophets, and the glimmerings, often misunderstood and misinterpreted, of truth
which come from the philosophers and thinkers, there is an immense
difference. We must never, under
any circumstances, confuse the two.

Bahá'u'lláh
has said that learning can be the veil between the soul of man and the eternal
truth; in other words, between man and the knowledge of God. We have seen that many people who
become very advanced in the study of modern physical sciences are led to deny
God, and to deny His Prophets.

That does not mean that God and the Prophets have not existed and do not
exist. It only means that
knowledge has become a veil between their hearts and the light of God.

(From a
letter dated 22 April 1954 written on behalf of Shoghi Effendi to an individual
believer)

FROM LETTERS WRITTEN ON BEHALF OF THE UNIVERSAL HOUSE OF
JUSTICE

48.

Just as there is a fundamental difference between divine
Revelation itself and the understanding that believers have of it, so also
there is a basic distinction between scientific fact and reasoning on the one
hand and the conclusions or theories of scientists on the other. There is, and can be, no conflict
between true religion and true science:

true religion is revealed by God, while it is through true science that the
mind of man "discovers the realities of things and becomes cognizant of
their peculiarities and effects, and of the qualities and properties of
beings" and "comprehendeth the abstract by the aid of the
concrete". However, whenever
a statement is made through the lens of human understanding it is thereby
limited, for human understanding is limited; and where there is limitation
there is the possibility of error; and where there is error, conflicts can
arise. For example, at the present
time many people are convinced that it is unscientific to believe in God, but,
as human enlightenment progresses, the scientists and philosophers of the
future will not be, in the words of 'Abdu'l-Bahá, "deniers of the
Prophets, ignorant of spiritual susceptibilities, deprived of the heavenly
bounties and without belief in the supernatural".

(From a
letter dated 26 December 1975 written on behalf of the Universal House of
Justice to an individual believer)

49.

The combination of absolute loyalty to the Manifestation of
God and His Teachings, with the searching and intelligent study of the
Teachings and history of the Faith which those Teachings themselves enjoin, is
a particular strength of this Dispensation. In past Dispensations the believers have tended to divide
into two mutually antagonistic groups:

those who held blindly to the letter of the Revelation, and those who
questioned and doubted everything. Like all extremes, both these can lead into
error. The beloved Guardian has
written that "The Bahá'í Faith ... enjoins upon its followers the primary
duty of an unfettered search after truth...." Bahá'ís are called upon to follow the Faith with
intelligence and understanding.

Inevitably believers will commit errors as they strive to rise to this
degree of maturity, and this calls for forbearance and humility on the part of
all concerned, so that such matters do not cause disunity or discord among the
friends.

(From a
letter dated 7 October 1980 written on behalf of the Universal House of Justice
to an individual believer)

50.

The House of Justice suggests that the issues raised in
your letter might best be considered in light of the statements in the Bahá'í
Writings which disclose the relationship between the Revelation of Bahá'u'lláh
and the knowledge which is acquired as a result of scholarly endeavours. Bahá'u'lláh asserts that:

Unveiled
and unconcealed, this Wronged One hath, at all times, proclaimed before the
face of all the peoples of the world that which will serve as the key for
unlocking the doors of sciences, of arts, of knowledge, of well-being, of
prosperity and wealth....

It
is evident that the Bahá'í Writings illuminate all areas of human endeavour and
all academic disciplines. Those
who have been privileged to recognize the station of Bahá'u'lláh have the
bounty of access to a Revelation which casts light upon all aspects of thought
and inquiry, and are enjoined to use the understanding which they obtain from
their immersion in the Holy Writings to advance the interests of the Faith.

Those
believers with the capacity and opportunity to do so have repeatedly been
encouraged in their pursuit of academic studies by which they are not only
equipped to render much needed services to the Faith, but are also provided
with the means to acquire a profound insight into the meaning and the
implications of the Bahá'í Teachings.

They discover also that the perceptions gained from a deeper
understanding of the Revelation of Bahá'u'lláh clarify the subjects of their
academic inquiry.

It
is useful to review a number of statements written by Shoghi Effendi on this
subject. To a believer who had
completed advanced academic studies in a subject related to the Teachings the
Guardian stated, in a letter written on his behalf:

It is hoped that all the Bahá'í students will follow
the noble example you have set before them and will, henceforth, be led to
investigate and analyse the principles of the Faith and to correlate them with
the modern aspects of philosophy and science. Every intelligent and thoughtful young Bahá'í should always
approach the Cause in this way, for therein lies the very essence of the
principle of independent investigation of truth.

When
he was informed of the enrolment of a scientist in the Faith, the response set
out in the letter written on his behalf was:

We need very much the sound, sane, element of
thinking which a scientifically trained mind has to offer. When such intellectual powers are
linked to deep faith a tremendous teaching potential is created....

His
secretary wrote, on another occasion, that:

Shoghi Effendi has for years urged the Bahá'ís (who
asked his advice, and in general also) to study history, economics, sociology,
etc., in order to be au courant with all the progressive movements and thoughts
being put forth today, and so that they could correlate these to the Bahá'í
teachings. What he wants the
Bahá'ís to do is to study more, not to study less. The more general knowledge, scientific and otherwise, they
possess, the better. Likewise he
is constantly urging them to really study the Bahá'í teachings more deeply.

In
the simultaneous endeavour to pursue their studies and to delve deeply into the
Bahá'í Teachings, believers are enjoined to maintain a keen awareness that the
Revelation of Bahá'u'lláh is the standard of truth against which all other
views and conclusions are to be measured.

They are urged to be modest about their accomplishments, and to bear in
mind always the statement of Bahá'u'lláh that:

The heart must needs therefore be cleansed from the
idle sayings of men, and sanctified from every earthly affection, so that it
may discover the hidden meaning of divine inspiration, and become the treasury
of the mysteries of divine knowledge.

(From a
letter dated 19 October 1993 written on behalf of the Universal House of
Justice to an individual believer)

3.2

"Useful" Sciences

FROM THE WRITINGS OF BAHÁ'U'LLÁH

51.

It is permissible to study sciences and arts, but such
sciences as are useful and would redound to the progress and advancement of the
people. Thus hath it been decreed
by Him Who is the Ordainer, the All-Wise.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", p.
26
)

FROM THE WRITINGS OF 'ABDU'L-BAHÁ

52.

The individual should, prior to engaging in the study of
any subject, ask himself what its uses are and what fruit and result will
derive from it. If it is a useful
branch of knowledge, that is, if society will gain important benefits from it,
then he should certainly pursue it with all his heart. If not, if it consists in empty,
profitless debates and in a vain concatenation of imaginings that lead to no
result except acrimony, why devote one's life to such useless hairsplittings
and disputes.

("The
Secret of Divine Civilization", p.
106
)

FROM LETTERS WRITTEN ON BEHALF OF SHOGHI EFFENDI

53.

The choice you have made for your course of study is surely
most interesting and will be of inestimable service in your work for the Cause.
Even though every branch of study will have some interest for a Bahá'í who is
looking how the spirit of the Cause and of the new age is awakening the minds,
yet a study of the condition of society will better show us the needs of the
world, hence the part that the Teachings can play in satisfying them.

(From a
letter dated 5 January 1930 written on behalf of Shoghi Effendi to an
individual believer)

54.

Philosophy, as you will study it and later teach it, is
certainly not one of the sciences that begins and ends in words. Fruitless excursions into metaphysical
hair-splittings is meant, not a sound branch of learning like philosophy....

As
regards your own studies: he would
advise you not to devote too much of your time to the abstract side of
philosophy, but rather to approach it from a more historical angle. As to correlating philosophy with the
Bahá'í teachings: this is a
tremendous work which scholars in the future can undertake. We must remember that not only are all
the teachings not yet translated into English, but they are not even all
collected yet. Many important
Tablets may still come to light which are at present owned privately.

(From a
letter dated 15 February 1947 written on behalf of Shoghi Effendi to an individual
believer)

FROM A LETTER WRITTEN ON BEHALF OF THE UNIVERSAL HOUSE OF
JUSTICE

55.

In response to your letter of … in which you seek guidance
on the question of chosen professions vis-a-vis the statement of Bahá'u'lláh
concerning sciences which begin in words and end in mere words and the pursuit
of study in pure mathematics and the classics, the Universal House of Justice
has instructed us to share with you an excerpt from a letter to an individual
believer written in 1947 on behalf of the beloved Guardian: Philosophy, as you will study it and
later teach it, is certainly not one of the sciences that begins and ends in
words. Fruitless excursions into
metaphysical hair-splittings is meant, not a sound branch of learning like
philosophy.

In
these words the Guardian has enunciated the general principle. Turning to the specific instance of the
science of pure mathematics, the reference in the Eleventh Glad Tidings (Bahá'í
World Faith, p. 195) regarding such sciences as are profitable, which lead and
conduce to the elevation of man-kind,

[2]

must be placed in the context of the meaning of sciences as employed by the
Manifestation. Bahá'u'lláh's
comment about sciences which begin and end in mere words does not apply to the
systematic study of natural phenomena in order to discover the laws of order in
the physical universe, an order which mathematics seeks to explore. Pure mathematics frequently has
application in practical matters, such as, for example, group theory or the
study of fundamental particles.

As
for classical studies, we are to share with you the following excerpt from a
letter dated 30 November 1932 written on behalf of Shoghi Effendi to an
individual who had asked a question about the skills of story writing and
whether such occupation would be classed as those sciences that begin and end
in words".

What Bahá'u'lláh meant primarily with "sciences
that begin and end in words" are those theological treatises and
commentaries that encumber the human mind rather than help it to attain the
truth. The students would devote
their life to their study but still attain no where.

Bahá'u'lláh surely never meant to include
story-writing under such a category; and shorthand and typewriting are both
most useful talents, very necessary in our present social and economic life.

What you could do, and should do, is to use your
stories to become a source of inspiration and guidance for those who read them.
With such a means at your disposal you can spread the spirit and teachings of
the Cause; you can show the evils that exist in society, as well as the way
they can be remedied. If you
possess a real talent in writing you should consider it as given by God and
exert your efforts to use it for the betterment of society.

The
House of Justice hopes that you will be able to satisfy your friends on these
matters and encourage them to prepare for their Bahá'í service and be able to
contribute to the welfare of humanity.

(From a
letter dated 24 May 1988 written on behalf of the Universal House of Justice to
an individual believer)

3.3

Attitudes of the Scholar

FROM THE WRITINGS OF BAHÁ'U'LLÁH

56.

Amongst the people is he whose learning hath made him
proud, and who hath been debarred thereby from recognizing My Name, the
Self-Subsisting; who, when he heareth the tread of sandals following behind
him, waxeth greater in his own esteem than Nimrod. Say: O rejected
one! Where now is his abode? By God, it is the nethermost fire. Say: O concourse of divines! Hear ye not the shrill voice of My Most Exalted Pen? See ye not this Sun that shineth in
refulgent splendour above the All-Glorious Horizon? For how long will ye worship the idols of your evil
passions? Forsake your vain
imaginings, and turn yourselves unto God, your Everlasting Lord.

("The
Kitáb-i-Aqdas", paragraph
41
)

57.

Show forbearance and benevolence and love to one
another. Should any one among you
be incapable of grasping a certain truth, or be striving to comprehend it, show
forth, when conversing with him, a spirit of extreme kindliness and
good-will. Help him to see and
recognize the truth, without esteeming yourself to be, in the least, superior
to him, or to be possessed of greater endowments.

("Gleanings
from the Writings of Bahá'u'lláh", section
V
)

58.

Beware lest ye contend with any one, nay, strive to make
him aware of the truth with kindly manner and most convincing exhortation. If your hearer respond, he will have
responded to his own behoof, and if not, turn ye away from him, and set your
faces towards God's sacred Court, the seat of resplendent holiness.

Dispute
not with any one concerning the things of this world and its affairs, for God
hath abandoned them to such as have set their affection upon them.

("Gleanings
from the Writings of Bahá'u'lláh", section
CXXVIII
)

59.

Warn, O Salmán, the beloved of the one true God, not to
view with too critical an eye the sayings and writings of men. Let them rather approach such sayings
and writings in a spirit of open-mindedness and loving sympathy. Those men, however, who, in this Day,
have been led to assail, in their inflammatory writings, the tenets of the
Cause of God, are to be treated differently. It is incumbent upon all men, each according to his ability,
to refute the arguments of those that have attacked the Faith of God. Thus hath it been decreed by Him Who is
the All-Powerful, the Almighty.

("Gleanings
from the Writings of Bahá'u'lláh", section
CLIV
)

FROM THE WRITINGS OF 'ABDU'L-BAHÁ

60.

Good behaviour and high moral character must come first,
for unless the character be trained, acquiring knowledge will only prove
injurious. Knowledge is
praiseworthy when it is coupled with ethical conduct and virtuous character;
otherwise it is a deadly poison, a frightful danger. A physician of evil character, and who betrayeth his trust,
can bring on death, and become the source of numerous infirmities and diseases.

('Abdu'l-Bahá,
from a Tablet, translated from the Persian)

FROM LETTERS WRITTEN BY OR ON BEHALF OF THE UNIVERSAL HOUSE
OF JUSTICE

61.

… the believers must recognize the importance of
intellectual honesty and humility.

In past dispensations many errors arose because the believers in God's
Revelation were over-anxious to encompass the Divine Message within the
framework of their limited understanding, to define doctrines where definition
was beyond their power, to explain mysteries which only the wisdom and
experience of a later age would make comprehensible, to argue that something
was true because it appeared desirable and necessary. Such compromises with essential truth, such intellectual
pride, we must scrupulously avoid.

(27 May
1966, published in "Wellspring of Guidance: Messages 1963-1968" (Wilmette: Bahá'í
Publishing Trust, 1976), pp.

87
-
88
)

62.

When studying at school or university Bahá'í youth will
often find themselves in the unusual and slightly embarrassing position of
having a more profound insight into a subject than their instructors. The Teachings of Bahá'u'lláh throw
light on so many aspects of human life and knowledge that a Bahá'í must learn,
earlier than most, to weigh the information that is given to him rather than to
accept it blindly. A Bahá'í has
the advantage of the divine Revelation for this Age, which shines like a
searchlight on so many problems that baffle modern thinkers; he must therefore
develop the ability to learn everything from those around him, showing proper
humility before his teachers, but always relating what he hears to the Bahá'í
teachings, for they will enable him to sort out the gold from the dross of
human error.

(10 June
1966 to Bahá'í Youth in every Land, published in "Wellspring of Guidance:
Messages 1963-1968", pp.
95
-
96
)

63.

The House of Justice agrees that it is most important for
the believers, and especially those who hold positions of responsibility in the
Administrative Order, to react calmly and with tolerant and enquiring minds to
views which differ from their own, remembering that all Bahá'ís are but
students of the Faith, ever striving to understand the Teachings more clearly
and to apply them more faithfully, and none can claim to have a perfect
understanding of this Revelation.

At the same time all believers, and scholars in particular, should
remember the many warnings in the Writings against the fomenting of discord
among the friends. It is the duty
of the institutions of the Faith to guard the community against such dangers …
[I]t cannot be denied that some of the statements that have been made recently
in the name of Bahá'í scholarship by certain individuals have betrayed an
intemperance, and a lack of appreciation of many of the fundamental teachings
of the Faith, that would understandably arouse alarm in the breasts of the most
tolerant of believers.

(From a
letter dated 18 July 1979 written on behalf of the Universal House of Justice
to an individual believer)

64.

The House of Justice feels that Bahá'í scholars must beware
of the temptations of intellectual pride.

'Abdu'l-Bahá has warned the friends in the West that they would be
subjected to intellectual tests, and the Guardian reminded them of this
warning. There are many aspects of
western thinking which have been exalted to a status of unassailable principle
in the general mind, that time may well show to have been erroneous or, at
least, only partially true. Any
Bahá'í who rises to eminence in academic circles will be exposed to the
powerful influence of such thinking.

One of the problems of modern times is the degree to which the different
disciplines have become specialized and isolated from one another. Thinkers are now faced with a challenge
to achieve a synthesis, or at least a coherent correlation, of the vast amount
of knowledge that has been acquired during the past century. The Bahá'ís must be aware of this
factor and of the moderation and all-embracing nature of this Revelation ….

In
the application of the social laws of the Faith, most of the difficulties can
be seen to arise not only from outright disobedience, but also from the actions
of those who, while careful to observe the letter of the law, try to go as far
as it will permit them away from the spirit which lies at its heart. A similar tendency can be noted among
some Bahá'í scholars. The great advances in knowledge and understanding in the
vital field of Bahá'í scholarship will be made by those who, while well versed
in their subjects and adhering to the principles of research, are also
thoroughly imbued with love for the Faith and the determination to grow in the
comprehension of its teachings.

(From a
letter dated 23 March 1983 written on behalf of the Universal House of Justice
to an individual believer)

3.4

Methodological Issues

FROM THE WRITINGS OF BAHÁ'U'LLÁH

65.

Weigh not the Book of God with such
standards and sciences as are current amongst you, for the Book itself is the
unerring Balance established amongst men.

In this most perfect Balance whatsoever the peoples and kindreds of the
earth possess must be weighed, while the measure of its weight should be tested
according to its own standard, did ye but know it.

("The
Kitáb-i-Aqdas", paragraph
99
)

66.

When the eyes of the people of the East were captivated by
the arts and wonders of the West, they roved distraught in the wilderness of
material causes, oblivious of the One Who is the Causer of Causes, and the
Sustainer thereof, while such men as were the source and the wellspring of
Wisdom never denied the moving Impulse behind these causes, nor the Creator or
the Origin thereof. Thy Lord
knoweth, yet most of the people know not.

("Tablets
of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas", p.
144
)

FROM THE UTTERANCES OF 'ABDU'L-BAHÁ

67.

There are only four accepted methods of comprehension –
that is to say, the realities of things are understood by these four methods.

The
first method is by the senses – that is to say, all that the eye, the ear, the
taste, the smell, the touch perceive is understood by this method. Today this method is considered the
most perfect by all the European philosophers: they say that the principal method of gaining knowledge is
through the senses; they consider it supreme, although it is imperfect, for it
commits errors. For example, the
greatest of the senses is the power of sight … The sight believes the earth to
be motionless and sees the sun in motion, and in many similar cases it makes
mistakes. Therefore, we cannot
trust it.

The
second is the method of reason, which was that of the ancient philosophers, the
pillars of wisdom; this is the method of the understanding. They proved things
by reason and hold firmly to logical proofs; all their arguments are arguments
of reason. Notwithstanding this,
they differed greatly, and their opinions were contradictory. They even changed their views – that is
to say, during twenty years they would prove the existence of a thing by
logical arguments, and afterward they would deny it by logical arguments – so
much so that Plato at first logically proved the immobility of the earth and
the movement of the sun; later by logical arguments he proved that the sun was
the stationary center, and that the earth was moving … Therefore, it is evident
that the method of reason is not perfect, for the differences of the ancient
philosophers, the want of stability and the variations of their opinions, prove
this. For if it were perfect, all
ought to be united in their ideas and agreed in their opinions.

The
third method of understanding is by tradition – that is, through the text of
the Holy Scriptures – for people say, "In the Old and New Testaments, God
spoke thus." This method
equally is not perfect, because the traditions are understood by the
reason. As the reason itself is
liable to err, how can it be said that in interpreting the meaning of the
traditions it will not err, for it is possible for it to make mistakes, and
certainty cannot be attained. This is the method of the religious leaders;
whatever they understand and comprehend from the text of the books is that
which their reason understands from the text, and not necessarily the real
truth; for the reason is like a balance, and the meanings contained in the text
of the Holy Books are like the thing which is weighed. If the balance is untrue, how can the
weight be ascertained?

Know
then: that which is in the hands
of people, that which they believe, is liable to error. For, in proving or disproving a thing,
if a proof is brought forward which is taken from the evidence of our senses, this
method, as has become evident, is not perfect; if the proofs are intellectual,
the same is true; or if they are traditional, such proofs also are not
perfect. Therefore, there is no
standard in the hands of people upon which we can rely.

But
the bounty of the Holy Spirit gives the true method of comprehension which is
infallible and indubitable. This
is through the help of the Holy Spirit which comes to man, and this is the
condition in which certainty can alone be attained.

("Some
Answered Questions", pp.
297
-
299
)

FROM LETTERS WRITTEN ON BEHALF OF THE UNIVERSAL HOUSE OF
JUSTICE

68.

The concern was expressed that many of the friends, holding
that there is only one "correct" view of the history and teachings of
the Faith, react critically to unfamiliar views. This has already been covered in statements made by the
Universal House of Justice itself, for example that on pages
88
-
89
of
"Wellspring of Guidance".

As you point out in your letter, divine Revelation is infallible and
proceeds from an all-encompassing knowledge of the Truth, but when individual
Bahá'ís attempt to apply Sacred Texts to any specific problem or situation they
do so using their own minds which are of limited understanding. Thus, just as people can differ from
one another in their use of reason in making deductions from available
evidence, so they can also differ in their understanding and application of a
passage of divine Revelation. The
Bahá'í principle of the harmony between science and religion requires, as you
say, that a Bahá'í scholar must use his intelligence to arrive at a solution of
a specific problem if there is an apparent conflict between a Sacred Text and
other evidence; and also he must accept the fact that some problems may defy
his comprehension….

By
conveying the comments of the Research Department on the … Seminar

[3]

the House of Justice did not intend to imply that there was only one valid
methodology for Bahá'í historians to follow. It merely wished to alert Bahá'í scholars to the dangers
that are inherent in the paths that some of them are following at the present
time. Historical research is
largely a matter of evaluating evidence and deducing probabilities. Historical evidence, moreover, is
always fragmentary, and may also be accidentally erroneous or even intentionally
fabricated. The House of Justice
realizes that you are fully aware of this, but it stresses the point because it
does not see how a Bahá'í historian can in all honesty claim to be a faithful
believer on the one hand and, on the other, challenge in his writings the
veracity and honour of the Central Figures of the Faith or of its Guardian.

The
fact that the Faith, as the Guardian states, "enjoins upon its followers
the primary duty of an unfettered search after truth", should reassure any
aspiring Bahá'í historian that there can be no question of any requirement to
distort history in the so-called "interests" of the Faith. On the
contrary, the combination of profound faith and freedom of thought is one of
the great strengths of the Bahá'í religion. It does, however, place a great responsibility upon Bahá'í
historians to put forward their views and conclusions with moderation and due
humility. In this connection one
of the Tablets of Bahá'u'lláh states:

Thou hast written that one of the friends hath
composed a treatise. This was mentioned in the Holy Presence, and this is what
was revealed in response: Great
care should be exercised that whatever is written in these days doth not cause
dissension, and invite the objection of the people. Whatever the friends of the one true God say in these days
is listened to by the people of the world. It hath been revealed in the Lawh-i-Hikmat: "The unbelievers have inclined
their ears towards Us in order to hear that which might enable them to cavil
against God, the Help in Peril, the Self-Subsisting." Whatever is written
should not transgress the bounds of tact and wisdom, and in the words used
there should lie hid the property of milk, so that the children of the world
may be nurtured therewith, and attain maturity. We have said in the past that one word hath the influence of
spring and causeth hearts to become fresh and verdant, while another is like
unto blight which causeth the blossoms and flowers to wither. God grant that authors among the
friends will write in such a way as would be acceptable to fair-minded souls,
and not lead to cavilling by the people.

(From a
letter dated 18 July 1979 written on behalf of the Universal House of Justice
to an individual believer)

69.

The House of Justice had hoped that the publication of the
statement

[4]

would stimulate discussion among Bahá'í scholars and encourage them to examine
more profoundly all aspects of their work, and the effect it has upon both
Bahá'í and non-Bahá'í audiences.

The aim was not to instruct scholars to abandon any specific methodology
but to warn them of the dangers of taking for granted the a priori assumptions
of modern non-Bahá'í scholars and of allowing their thinking and their
understanding of the Faith to be limited by criteria which they themselves, as
Bahá'ís, would know to be in error.

It was also the hope of the House of Justice that Bahá'í scholars would
realize the significance of the manner in which they express themselves, and that
they would guard against use of the proud and scornful language with which some
had been publicly referring to their fellow believers who, nevertheless, were
devotedly trying to serve the Faith of God.

(From a
letter dated 8 October 1980 written on behalf of the Universal House of Justice
to an individual believer)

70.

From your letter the House of Justice understands that you
desire to find ways of conveying spiritual truths in logical ways and
demonstrating their validity through scientific proofs. There can be no objection to such an
attitude. 'Abdu'l-Bahá Himself
used such a method. The danger
Bahá'í scholars must avoid is the distortion of religious truth, almost
forcibly at times, to make it conform to understandings and perceptions current
in the scientific world. True
Bahá'í scholars should guard against this. In a letter to a National Spiritual Assembly dated 21 July
1968, the House of Justice wrote:

While it may often be the part of wisdom to approach
individuals or an audience from a standpoint of current knowledge, it should never
be overlooked that the Revelation of the Manifestation of God is the standard
for all knowledge, and scientific statements and theories, no matter how close
they may come to the eternal principles proclaimed by God's Messenger, are in
their very nature ephemeral and limited.

Likewise, attempting to make the Bahá'í Faith relevant to modern society
is to incur the grave risk of compromising the fundamental verities of our
Faith in an effort to make it conform to current theories and practices.

(From a letter
dated 7 June 1983 written on behalf of the Universal House of Justice to an
individual believer)

71.

The principal concern of the House of Justice is over a
methodological bias and discordant tone which seem to inform the work of
certain of the authors. The
impression given is that, in attempting to achieve what they understand to be
academic objectivity, they have inadvertently cast the Faith into a mould which
is essentially foreign to its nature, taking no account of the spiritual forces
which Bahá'ís see as its foundation.

Presumably the justification offered for this approach would be that
most scholars of comparative religion are essentially concerned with
discernable phenomena, observable events and practical affairs and are used to
treating their subject from a western, if not a Christian, viewpoint. This approach, although understandable,
is quite impossible for a Bahá'í, for it ignores the fact that our world-view
includes the spiritual dimension as an indispensable component for consistency
and coherence, and it does not beseem a Bahá'í to write ... about his Faith as
if he looked upon it from the norm of humanism or materialism.

In
other words, we are presented in such articles with the spectacle of Bahá'ís
trying to write as if they were non-Bahá'ís. This leads to these authors' drawing conclusions and making
implications which are in conflict with Bahá'í teachings and with the reality
of the Faith. A good Bahá'í
author, when writing for such a publication, should be fully capable of adopting
a calmly neutral and expository tone, without falling into the trap of
distorting the picture by adopting what is, in essence, a materialistic and
localized stance.

(From a
letter dated 4 October 1994 written on behalf of the Universal House of Justice
to a National Spiritual Assembly)

3.5

The Covenant

FROM LETTERS WRITTEN BY OR ON BEHALF OF SHOGHI EFFENDI

72.

Concerning the course of study you may follow … The Cause
is such that we can serve it no matter what our profession may be. The only necessity is that we be
spiritually minded and not be guided by purely material considerations. We should also not let our studies
detain us from deepening our knowledge of the literature of the Cause.

(From a
letter dated 9 November 1931 written on behalf of Shoghi Effendi to an
individual believer)

73.

In their efforts to achieve this purpose they must study
for themselves, conscientiously and painstakingly, the literature of their
Faith, delve into its teachings, assimilate its laws and principles, ponder its
admonitions, tenets and purposes, commit to memory certain of its exhortations
and prayers, master the essentials of its administration, and keep abreast of
its current affairs and latest developments. They must strive to obtain, from sources that are authoritative
and unbiased, a sound knowledge of the history and tenets of Islám – the source
and background of their Faith – and approach reverently and with a mind purged
from preconceived ideas the study of the Qur'án which, apart from the sacred
scriptures of the Bábí and Bahá'í Revelations, constitutes the only Book which
can be regarded as an absolutely authenticated Repository of the Word of
God. They must devote special
attention to the investigation of those institutions and circumstances that are
directly connected with the origin and birth of their Faith, with the station
claimed by its Forerunner, and with the laws revealed by its Author.

(From a
letter dated 25 December 1938 written by Shoghi Effendi to the Bahá'ís of the
West, published in "The Advent
of Divine Justice" (Wilmette: Bahá'í Publishing Trust, 1990), p.
49
)

74.

The Guardian feels that a sound knowledge of history,
including religious history, and also of social and economic subjects, is of
great help in teaching the Cause to intelligent people; as to what subjects
within the Faith you should concentrate on he feels that the young Bahá'ís
should gain a mastery of such books as the "Gleanings", "The
Dawn-Breakers", "God Passes By", the "Iqán", "Some
Answered Questions" and the more important Tablets. All aspects of the Faith should be
deeply studied – and … they need to know more about the Administration.

(From a
letter dated 4 May 1946 written on behalf of Shoghi Effendi to an individual
believer)

75.

It seems what we need now is a more profound and
co-ordinated Bahá'í scholarship in order to attract such men as you are
contacting. The world has – at
least the thinking world – caught up by now with all the great and universal
principles enunciated by Bahá'u'lláh over 70 years ago, and so of course it
does not sound "new" to them.

But we know that the deeper teachings, the capacity of His projected
World Order to re-create society, are new and dynamic. It is these we must learn to present
intelligently and enticingly to such men!

(From a
letter dated 3 July 1949 written on behalf of Shoghi Effendi to an individual
believer)

76.

He was very pleased to hear you do a lot of lecturing for
the Cause; this is a very important field of service and one you should devote
as much time to as possible. The
public must hear of the Faith, and new ways and means must be devised to bring
it to their attention. He also
urges you to study the teachings themselves more deeply. Bahá'í scholarship is needed really
more than worldly scholarship, for one is spiritual, the other more or less
transient. There is a real lack in
the Cause of people who know the teachings thoroughly, especially their deeper
truths, and who can consequently teach the souls properly and lay a permanent
foundation, one that tests and trials will not shake down.

(From a
letter dated 27 August 1951 written on behalf of Shoghi Effendi to an
individual believer)

FROM COMMUNICATIONS OF THE UNIVERSAL HOUSE OF JUSTICE

77.

In the field of Bahá'í scholarship we feel that it is most
important not to stifle the development of Bahá'í scholars by an attitude of
censorship or undue criticism. We
believe that both the International Teaching Centre and the Boards of
Counsellors can render valuable services in this area by encouraging budding
scholars and by promoting within the Bahá'í community an atmosphere of
tolerance for the views of others.

At the same time the fundamental core of the believers' faith should be
strengthened by an increasing awareness of the cardinal truth and vital
importance of the Covenant, and an ever-growing love for Bahá'u'lláh.

(10
February 1981 memorandum from the Universal House of Justice to the International Teaching Centre)

78.

There can be no doubt that the progress of the Cause from
this time onward will be characterized by an ever-increasing relationship to
the agencies, activities, institutions and leading individuals of the
non-Bahá'í world. We shall acquire
greater stature at the United Nations, become better known in the deliberations
of governments, a familiar figure to the media, a subject of interest to
academics, and inevitably the envy of failing establishments. Our preparation for and response to
this situation must be a continual deepening of our faith, an unwavering
adherence to its principles of abstention from partisan politics and freedom
from prejudices, and above all an increasing understanding of its fundamental
verities and relevance to the modern world.

(From the

Ridván 1984
Message written by the Universal House of Justice to the Bahá'ís of
the World)

Notes:

[1]

''Ulamá', from the Arabic `alima, to know, may be
translated learned men, scientists, religious authorities.

[2]

Cf. “Tablets of Bahá'u'lláh Revealed after the
Kitáb-i-Aqdas”, p.
26
. Page 20 What Bahá'u'lláh meant primarily with “sciences
that begin and end in words” are those theological treatises and commentaries
that encumber the human mind rather than help it to attain the truth. The students would devote their life to
their study but still attain no where.

[3]

“The Challenge and Promise of Bahá'í Scholarship” [Ed. - see the memorandum
here
.],
prepared by the Research Department.

As published in “The Bahá'í World” (Haifa: Bahá'í World Centre, 1981),
vol. XVII, pp. 195-196, this statement was inadvertently attributed to the
Universal House of Justice.

[4]

Ibid.

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