718:
human life and knowledge, should be studied in light of revelation as well as in that of purely rational investigation." From it
Warburg sees a "clear stance in the dilemma between academic freedom and acceptance of religious premises" and the issues of where "possible conflict with doctrines that can be tested empirically" can occur. She notes that at the inauguration of the chair for Bahá'í Studies at Hebrew University of Jerusalem, Peter Khan spoke saying in part that the place of Bahá'í understanding between science and religion was not in the "narrow definitions of legitimate scholarly activity in some disciplines within the academic community" criticizing the materialistic scientific studies of religion, asking that Bahá'í scholars, in Warburg's words, "should not comply with their academic tradition" which ignore the spiritual inputs of religion which will conflict with the Bahá'í Faith's own teachings. Warburg criticizes Khan's statement as a spokesman of the Bahá'í Faith in this situation and what it could mean for Bahá'í administration. "That is precisely what is at stake in the case of the controversial sources to Babi and Baha’i history, as well as concerning the sources to the construction of Abraham."
722:
internal and evolve in a direction of externalization and fusion with other branches of knowledge. Historically, religions show a similarity of patterns in the development of learning and scholarship methods. For instance, in earlier configurations of integrative studies, a conflict between internal and external is unavoidable since the internal values of the emerging religion are based on a prescriptive (or declarative) style of thinking that presupposes the existence of an inherent circle of unity among its teachings, while the dominant mode of scholarship in the scientific and academic community may view the validity of those presuppositions untenable. Generally speaking, absolutist positions and authoritarian attitudes expressed by the gatekeepers of knowledge in both science and religion have obscured people's clarity of vision and hindered the union of these two essential entities of human life. In the Bahá'í view, universal teachings of religion should be interpreted within the context of the relativity of human comprehension and the historical nature of knowledge."
780:
and a group formed to develop analysis of the system published a book and simultaneously application in some local community "Centers of
Learning" and one as a pilot project, but to advance the group needed to approach the work with some values: "To set out on a new path requires courage—not an arrogant disposition that demands swift and radical action, but one that is tempered with humility and wisdom. It requires an environment where the dynamics of individual and collective transformation are fully considered; where it is realized that growth and change are organic, that they are gradual and slow, and that they involve constant action, evaluation, and study; and where it is understood that, in pursuing such transformation, one is faced with an ongoing tension between absorbing setbacks and gaining new ground."
867:ʻAbdu'l-Bahá's statements have an "apparent discord with science", "appear uninterpretable in any sense but their apparent meaning", and the apparent meaning is that "humans have been distinct from other beings since the time of some primitive stage of our evolution." Oskooi concluded that ʻAbdu'l-Bahá was fallible on scientific matters, but that the issue does not contradict the fundamental premise of the faith. Also in 2009, Ian Kluge wrote that, "There is no question that ʻAbdu'l-Bahá's views on human evolution are in conflict with current scientific thought", but he concluded that religion cannot "uncritically agree with science on all its pronouncements at all times" due to the changing nature of science itself.
775:
project developed an engagement of religion and science anchored in community of practice was seen as a majority point of view of the participants in the conference and the Indian
National Spiritual Assembly established an office - the "Secretariat for the Promotion of the Discourse on Science, Religion, and Development" in 2001. They had successive meetings in 2004 and 2007 and ongoing. In Uganda work reached a point in 2001 working with IGSP that Ugandan president
609:
cultivated for several millennia by every one of the great religious traditions of humanity’s past. Its enduring achievements in law, the fine arts, and the civilizing of human intercourse are what give substance and meaning to history. In one form or another its promptings are a daily influence in the lives of most people on earth and, as events around the world today dramatically show, the longings it awakens are both inextinguishable and incalculably potent.
836:
books and articles from 16 authors over the period of 1990 to 2009 trying to address how Bahá'ís should view evolution in light of ʻAbdu'l-Bahá's statements, the majority of which took universal common ancestry as fact and attempted to reconcile with a new interpretation of the statements. Two articles by Keven Brown and
Eberhard von Kitzing, jointly published under the title
893:, attempting to address the issue from the point of view of new research in evolutionary biology that could plausibly support the idea of "independent and parallel growth of many categories of plants and animals out of a network of gene-sharing unicellular roots." Donaldson points to a variety of trends in evolutionary thought since the late 1990s, concluding that,
39:
411:
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862:... concern is not with the mechanisms of evolution but with the philosophical, social, and spiritual implications of the new theory. His use of the term "species", for example, evokes the concept of eternal or permanent archetypes, which is not how the term is defined in contemporary biology. For Baha'is, the science of evolution is accepted..."
531:
in no wise be averted…. Our aim is that thou shouldst urge all the believers to show forth kindness and mercy and to overlook certain shortcomings among them, that differences may be dispelled; true harmony be established; and the censure and reproach, the hatred and dissension, seen among the peoples of former times may not arise anew.
618:
acknowledgment of participation as a principle, the scope of the decision making left to most of the world’s population is at best secondary, limited to a range of choices formulated by agencies inaccessible to them and determined by goals that are often irreconcilable with their perceptions of reality.
779:
encouraged the work of nurturing social unity "by championing the equality of women and men, alleviating poverty, and overcoming entrenched patterns of corruption." Again materialistic approaches were seen as failing alone. In Brazil again in 2001 a program of action was initiated, seminars were held
774:
Project analyst
Matthew Weinberg outlined socioeconomic development cases using the non-profit ISGP - the Institute for Studies for Global Prosperity, "a non-profit organization working in collaboration with the Baha’i International Community", in India, Uganda, and Brazil. In India stakeholders in a
717:
quotes a 1978 letter from the
Universal House of Justice "The principle of the harmony of science and religion means not only that religious teachings should be studied with the light of reason and evidence as well as of faith and inspiration, but also that everything in this creation, all aspects of
608:
For the vast majority of the world’s population, the idea that human nature has a spiritual dimension—indeed that its fundamental identity is spiritual—is a truth requiring no demonstration. It is a perception of reality that can be discovered in the earliest records of civilization and that has been
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rarely comment on scientific findings, and when they do, they are mostly aimed at refuting non-scientific and ideology-oriented results that some have deduced from science. As an example, ʻAbdu'l-Bahá's comments on evolution aim at refuting the prescription and justification of war, competition, and
571:
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
530:
ince all do not possess the same degree of spiritual understanding, certain statements will inevitably be made, and there shall arise, as a consequence, as many differing opinions as there are human minds and as many divergent beliefs as there are created things. This is certain and settled, and can
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a similar point is raised: "A careful review of ‘Abdu’l‑Bahá’s statements in this volume and in other sources suggests that His concern is not with the mechanisms of evolution but with the philosophical, social, and spiritual implications of the new theory. ... For Bahá’ís, the science of evolution
788:
Sociologist
Michael McMullen found that Bahá'í converts in America appreciated the teaching of a harmony between science and religion as resolving their sense of these - that they had been disillusioned with traditional organized religion and seeing the way Bahá'ís use science to inform religion so
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Others have addressed the work of a relationship between science and religion in practical expressions of development. Matthew
Weinberg and Arbab, Boicu and Zabihi-Maghaddam, reviewed cases of a social engagement in locally meaningful progress that included a cooperative engagement between religion
622:
The scholar Graham
Hassall summarizes that statement saying it "demonstrates the breath-taking scope of the Bahá'í program of governance reform, from local to global levels, and encompasses not only political and legal fundamentals, but the roles of science and technology in the global distribution
549:
Religious teaching which is at variance with science and reason is human invention and imagination unworthy of acceptance, for the antithesis and opposite of knowledge is superstition born of the ignorance of man. If we say religion is opposed to science, we lack knowledge of either true science or
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resonate with the Bahá'í approach. In addition, scholars have noted the Bahá'í view of interpreting religious scriptures symbolically rather than literally as conducive to harmony with scientific findings. The Bahá'í community and leadership have also applied their teachings on science and religion
734:
The influence of the Bahá'í teaching on science and religion was visible in the practice of the religion dating back to the 1870s in the face of a perception of a lot of superstition of
Iranian society and taking a stance towards education, science, and technology. Scholars Filip Boicu and Siyamak
739:
in Iran. Boicu and Zabihi-Maghaddam, recalling the Bahá'í experience in Iran on early schooling which had been extended about education of girls, followed developments of three models of education - Anisa, FUNDAEC, and the Core Curriculum - all of which had direct applications of the teaching and
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His teachings were widely interpreted as a kind of parallel evolution, in which humans had a separate line of descent to some primitive form, separate from animals. But the emphasis on the harmony of science and religion and the success of the modern evolutionary paradigm resulted in at least 19
587:
In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will co-operate, and will harmoniously develop…. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be
559:
Religion and science are the two wings upon which man’s intelligence can soar into the heights, with which the human soul can progress. It is not possible to fly with one wing alone! Should a man try to fly with the wing of religion alone he would quickly fall into the quagmire of superstition,
866:
Not all Bahá'ís were convinced of the argument that ʻAbdu'l-Bahá's statements are in complete alignment with modern evolutionary theory. Salman Oskooi wrote his 2009 thesis on the subject and was unconvinced by the various authors trying to reconcile the issue with modern science, writing that
831:...from the beginning of man's existence on this planet until he assumed his present shape, form, and condition, a long time must have elapsed, and he must have traversed many stages before reaching his present condition. But from the beginning of his existence man has been a distinct species.
767:, a notable early American Bahá'í youth, is quoted in 1925 saying “Not religion or science, but religion and science, the combination of faith and reason, is the teaching of Bahá’u’lláh to the world today.” The American scientist Herbert Miller defended interracial unity at a Bahá'í-sponsored
721:
Behrooz proposed a review of the progressive nature of religion and scholarly activity with history and present contexts in 2000. He stated that "An integrative approach to understanding the implications of the Bahá'í teachings, however, follows developmental processes that begin as primarily
507:
scientists. However, according to Phelps, he reserved his harshest condemnations for religious people who took religious scripture literally, who he said "…have become the cause of much of the conflict in the world, whether between different faith communities or between science and religion…"
666:
Ian Kluge, independent scholar, observed a relationship between the Bahá'í stance of science and reason and the Bahá'í teaching on independent investigation for the individual where without reason and faith together, quoting `Abdu'l-Bahá, "...the heart finds no rest in it, and real faith is
617:
Future generations … will find almost incomprehensible the circumstance that, in an age paying tribute to an egalitarian philosophy and related democratic principles, development planning should view the masses of humanity as essentially recipients of benefits from aid and training. Despite
897:...it is no longer necessary to conclude that the concept of independent or 'parallel' descent is incompatible with science. In fact, the trend of discovery has clearly been in the direction of agreement... This new understanding appears to me to have only been possible since about 2015.
623:
of knowledge and power." and university professor Sabet Behrooz called "…a brilliant statement … (showing) the necessity of harmony between science and religion …(which) must be the guiding light and the organizing principle of our endeavors in integrative studies of the Bahá'í Faith."
747:– which had been expressed earlier but was further substantiated by 1912 during `Abdu'l-Bahá's talks to American audiences. The idea of interracial unity was counter to views of the majority of scientists of the coming decades and for a time in government policies, which endorsed
482:
from 1910 to 1913 as an extension of the view of the singularness of reality to be explored through independent investigations by reasoned and spiritual methods. It had been discussed without the specific wording a decade earlier via a compilation Anton Haddad put together with
848:...the apparent contradiction is nothing more than a question of semantics: perhaps ʻAbdu'l-Bahá is merely dating man's beginning as a distinct species from the soul's first appearance, to emphasize that we do not derive our higher spiritual nature from our animal forebears."
544:
in 1875 in Iran, noting how the country had declined among the nations "as a result of poor education, bad governance, ignorance of scientific advances, rejection of innovation, and the atrophy of the life of the mind." and later restated Bahá'u'lláh's teaching, saying:
487:
along with their own perspective - a subject that was subsequently taken up by American Bahá'ís. Saiedi characterizes the relationship between science and the Bahá'í Faith, and the Bahá'í Faith and the importance of reason, as "one of its main spiritual principles."
499:
which are always open to refinement, without casting so much doubt that the process of science is somehow lacking because it is influenced by current understandings and conditions to which religion can have a strong influence.
667:
impossible..." and beyond the individual to societal progress which would be "...trapped in traditional worldviews or paradigms, be they religious, cultural, intellectual, or scientific..." and appealed to Aristotle’s
843:
The new understanding viewed the apparent meaning of parallel evolution as an unfortunate misunderstanding that should be carefully studied and interpreted in terms that make sense today. Gary Matthews wrote,
631:
A number of scholars have offered commentary on the Bahá'í teachings on science and religion. Saiedi outlines several implications of the Bahá'í view of an agreement between religion and science or reason:
797:
in looking at the influence of the Bahá'í Faith and the teaching on a harmony of science and religion specifically as a model of reform but which was not accepted by the Turkish Muslim community.
759:
under the Nazis. However, the American Bahá'í community did not respond by denigrating the scholarly thought of the day, but rather by supporting the then-minority view of scholars who opposed
2598:
Razavi, Shahriar (2018). "Chapter 6: Bahá'í participation in Public Discourse: Some Considerations related to History, Concepts, and approaches". In Geoffrey Cameron; Benjamin Schewel (eds.).
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only being distinguished on the application between the individual alone, the individual in a society, and the last one being of all people in the whole of society and a global community.
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Weinberg, Matthew (2018). "Chapter 7: Contributions to International Development Discourse: Exploring the Roles of Science and Religion". In Geoffrey Cameron; Benjamin Schewel (eds.).
366:
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von Kitzing, Eberhard (2001). "The Origin of Complex Order in Biology: `Abdu'l-Bahá's concept of the originality of species compared to concepts in modern biology". In Brown (ed.).
2206:
Searching for May Maxwell: Bahá'í Millennial Feminism, Transformative Identity & Globalism in the new World Order Shaping Women's Role in Early Bahá'i Culture 1898-1940
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In the early 20th century, as the Bahá'í Faith was expanding in the United States, the Bahá'í community viewed the issue of race according to another Bahá'í principle –
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744:
479:
96:
91:
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Scholars have also drawn parallels between Bahá'í views of science and the views of various philosophers. Karlberg and Smith underscore and summarize the work of
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which to him "...suggests that science deals with material and efficient causality whereas religion deals with issues related to formal and final causality."
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806:
810:
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is accepted, but the conclusion that humanity is merely an accidental branch of the animal kingdom—with all its attendant social implications—is not."
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rather than take religious statements literally, the Bahá'í Faith provides a lexicon of interpretations or allegorical relationships of past statements
516:
While writing on the Bahá'í views on science, certain excerpts from Bahá'í scriptures are commonly used by experts; the following are a few examples.
458:
495:
of science, although not one isolated to the "scientific method" from a set of values and societal choices and understandings, not mere faith in the
1922:
The Collected Works of Dr Ali-Murad Davudi (Persian), Volume One, compiled and edited by Vahid Rafati, (Los Angeles: Kalimat Press, 1987), pp. 255-8
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criticized a pursuit of pseudoscience which claimed that "…numerous esoteric sciences is required to understand the mysteries of the sacred Word."
790:
371:
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whilst on the other hand, with the wing of science alone he would also make no progress, but fall into the despairing slough of materialism. (
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2801:
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2409:
2378:
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2130:
2208:(Thesis). Saskatoon, Canada: College of Graduate Studies and Research, Department of History, University of Saskatchewan. pp. 133–141.
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1986:
218:
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it "makes sense and provides meaning in a globalized world" by presenting an evolutionary perspective on revelation via the teaching of
261:
180:
106:
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Arbab, Farzam (2018). "Chapter 5: An Inquiry into the Harmony of Science and Religion". In Geoffrey Cameron; Benjamin Schewel (eds.).
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2767:
2738:
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Zabihi-Maghaddam underscored the Bahá'í view on education directly related to this teaching of the religion which led to some early
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1932:
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The principle of the harmony of science (or reason) and religion (or faith) has been a verbalized principle of the religion since
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306:
190:
86:
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1117:
1138:"The Fourth Principle—The Acceptance of the Relation between Religion and Science 4 Avenue de Camoëns, Paris, November 12th"
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religion is not a substitute or competition with science but have a mutual reciprocity because of their individual qualities
414:
185:
22:
793:. Post-doctoral scholar in Ottoman Studies and faculty at the Wilmette Institute, Necati Alkan documented a case of Muslim
755:, and other practices according to white-society standards, and similarly in other countries such as when the religion was
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748:
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2762:. International Library of Iranian Studies. Vol. 11. New York: Tauris Academic Studies. pp. 21, 137–140, 195.
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840:(2001), stand out as the only book-length review of the issue by Bahá'ís during the period, and has been well received.
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Schewel, Benjamin (2018). "Chapter 1: Religion in an Age of Transition". In Geoffrey Cameron; Benjamin Schewel (eds.).
1137:
333:
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Brown, Keven (2001). "Abdu'l-Bahá's Response to Darwinism: Its Historical and Philosophical Context". In Brown (ed.).
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an acceptance of the laws of nature as an expression of divine will and so called miracles are not evidence otherwise.
396:
686:'s thoughts on "sophisticated secularism." Roland Faber elaborated this approach in parallel with the philosophy of
461:, and that true science and true religion can never conflict. This principle is rooted in various statements in the
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Lopez-Claros, Augusto (2022). "Ch. 26: Economics - The Prosperity of the World and the Development of Nations". In
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who had published university press texts, in relation to the Bahá'í Faith on a number of points. Arbab appealed to
195:
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denial of the spiritual aspect of human being that some ideologies have deduced from evolution. In the forward of
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391:
386:
338:
162:
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true religion, for both are founded upon the premises and conclusions of reason, and both must bear its test.” (
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81:
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Crosson, Selena M. (June 2013). "'Racial Amity': Bahá'í Anti-racist Activism and the Modelling of Mixed Race".
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Farzam Arbab, project developer and Bahá'í administrator, also states that religious literalism is a problem.
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111:
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881:
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156:
2555:(4). The International Society for Iranian Studies; Published online by Cambridge University Press: 552–3.
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53:
38:
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764:
687:
1174:"23 May 1912 Talk at Home of Mr. and Mrs. Francis W. Breed, 367 Harvard Street, Cambridge, Massachusetts"
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that humility about what can be understood and applied is itself "the highest degree of human attainment"
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Warburg, Margit (2006). "The Harmony of Science and Religion". In W. J. Hanegraaff; P. P. Kumar (eds.).
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276:
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142:
63:
30:
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101:
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Religion and Public Discourse in an Age of Transition: Reflections of Bahá'í Thought and Practice
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Religion and Public Discourse in an Age of Transition: Reflections of Bahá'í Thought and Practice
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Religion and Public Discourse in an Age of Transition: Reflections of Bahá'í Thought and Practice
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2454:
2314:
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Boicu, Filip; Zabihi-Moghaddam, Siyamak (2022). "Ch. 27: Education in Pedagogy and Practice". In
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Religion and Public Discourse in an Age of Transition: Reflections of Bahá'í Thought and Practice
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with the goal of the betterment of society, for instance by providing education and technology.
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co-ordinated and developed, and the distribution of its products will be equitably regulated. (
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Citizens of the world: a history and sociology of the Bahá'ís from a globalisation perspective
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2856:. Elements in religion and violence. Cambridge, United Kingdom: Cambridge University Press.
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135:
583:, head of the religion 1921–1957, offered a vision of the future including this principle:
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There have been many compilations published. A recent official collection is published at
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281:
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Kluge, Ian (2022). "Ch. 19: The physical and spiritual dimensions of human nature". In
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820:
714:
580:
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2179:. Studies in the Bábí and Bahá’í Religions. Vol. 12. Los Angeles: Kalimat Press.
2148:. Studies in the Bábí and Bahá’í Religions. Vol. 12. Los Angeles: Kalimat Press.
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as legal steps against Indigenous Americans, people of African descent, and generally
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2712:
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2318:
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2938:. Bahá'í Studies. Waterloo, ON: Wilfrid Laurier University Press. pp. 191–220.
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Evolution and Bahá'í Belief: 'Abdu'l-Bahá's Response to Nineteenth-Century Darwinism
2145:
Evolution and Bahá'í Belief: 'Abdu'l-Bahá's Response to Nineteenth-Century Darwinism
2086:. Bahá'í Studies. Waterloo, ON: Wilfrid Laurier University Press. pp. 131–162.
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Evolution and Baha'i Belief: Abdu'l-Baha's Response to Nineteenth-Century Darwinism
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348:
149:
2602:. Bahá'í Studies. Waterloo, ON: Wilfrid Laurier University Press. pp. 164–5.
2017:
2791:
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Logos and Civilization: spirit, history, and order in the writings of Baha'u'llah
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The Bahá'í view of science has been summarized as emphasizing recognition of the
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562:
504:
1268:. School of Government, Victoria University of Wellington Te Herenga Waka. 2022
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2887:
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2733:. Bahá'í Studies. Waterloo, ON: Wilfrid Laurier University Press. p. 23.
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2796:. The Bahá'í Faith in America. Vol. 2. Wilmette, Ill.: George Ronald.
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The Forgotten Schools - The Bahá'ís and Modern Education in Iran, 1899–1934
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Karlberg, Michael; Smith, Todd (2022). "Ch. 38: A Culture of Learning". In
2331:
Minimalism: A Bridge between Classical Philosophy and the Bahá'í Revelation
2248:. London, UK: Lexington Books. pp. 13, 39–47, 125, 134, 188–9, 276–7.
1233:
1231:
819:, including making claims that appear to contradict the modern doctrine of
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228:
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2704:
2978:
Phelps, Steven (2022). "Ch. 17: The harmony of science and religion". In
2662:. Bethesda, Md: University Press of Maryland. pp. 11–3, 150, 244–5.
2508:
Phelps, Steven (2022). "Ch. 17: The harmony of science and religion". In
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2246:
The Garden of Reality - Transreligious Relativism in a World of Becoming
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This understanding was included in the Foreword to the 2014 printing of
2018:"'The Eternal Enemy of Islām': Abdullah Cevdet and the Baha'i Religion"
526:
Phelps quotes Bahá'u'lláh on the issue of language and understanding:
2689:"The Reconstruction of the Concept of Religion in the Baha'i Writings"
2688:
1386:
1287:
316:
2629:"Integrative Approach to Knowledge and Action: A Baha'i Perspective"
58:
2974:. Journal of Bahá’í Studies, vol. 32, no. 3-4, July 2023, pp. 9-53.
2639:(1) (online ed.). Switzerland: Landegg Academy. Archived from
2909:. Numen book series. Vol. 106. Leiden: Brill. pp. 70–3.
2263:
343:
2633:
Converging Realities: A Journal of Art, Science and Religion
1237:
2481:
The Bahá'í: the religious construction of a global identity
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religious evolution of understanding laws and institutions.
1698:
1696:
1671:
1669:
1656:
1654:
2591:(online ed.). Haifa: Bahá'í International Community.
933:(online ed.). Bahá’í International Community. 2022.
2022:
Bulletin of the School of Oriental and African Studies
1617:
1615:
1613:
1611:
1248:
1246:
1114:"Talk 'Abdu'l‑Bahá Delivered in Pittsburgh 7 May 1912"
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that religious scripture is metaphorical, not literal.
1987:"(Book Review) Keven Brown and Ederbard von Kitzing,
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1590:
1578:
1566:
1554:
1933:"Some Answered Questions | Bahá'í Reference Library"
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1204:
1202:
998:
996:
959:
957:
955:
953:
951:
474:
The principle of the harmony of science and religion
2820:. Bloomsbury’s Guides for the Perplexed. New York:
1182:(online ed.). Bahá’í International Community.
1146:(online ed.). Bahá’í International Community.
1122:(online ed.). Bahá’í International Community.
2281:Hassall, Graham (2022). "Ch. 29: Governance". In
457:teaches that there is a harmony or unity between
2483:. New Brunswick, NJ: Rutgers University Press.
895:
860:
846:
829:
615:
606:
585:
569:
557:
547:
528:
519:Nader Saiedi, adjunct professor at UCLA, notes
694:) and William S. Hatcher drew on the ideas of
465:. Some scholars have argued that ideas in the
1422:
1156:
1014:
434:
8:
2852:(2020). James R. Lewis; Margo Kitts (eds.).
1995:International Journal of Middle East Studies
1222:
1054:. University of California, UC Regents. 2022
1838:
807:Acceptance of evolution by religious groups
811:Rejection of evolution by religious groups
649:Phelps lists the following three points:
503:'Abdu'l-Bahá told jokes at the expense of
441:
427:
17:
1967:
1955:
1910:
1898:
1886:
1826:
1814:
1790:
2854:Bahá'í Faith, violence, and non-violence
1874:
1850:
1714:
1702:
1687:
1675:
1660:
1645:
1633:
1193:
987:
975:
2227:. Portland, OR: Akka Publishing House.
1862:
1621:
1542:
1530:
1518:
1506:
1494:
1482:
1470:
1252:
1096:
947:
919:
29:
2758:Shahvar, Soli (2009). "Introduction".
2001:(1). Cambridge University Press: 148–9
1348:
1336:
1324:
1312:
1084:
1072:
1002:
963:
823:for all earthly life. For example, in
2971:Mind: ‘the Power of the Human Spirit'
2585:Office of Public Information (1995).
1802:
1778:
1458:
1446:
1434:
1410:
1372:
1360:
1288:"Behrooz Sabet, Developmental Editor"
1266:"Graham Hassall; Associate Professor"
1210:
1038:
1026:
731:and science in particular processes.
7:
2539:Lambden, Stephen (September 2007) .
1294:. Burhan Institute. February 2, 2017
1385:Behrooz Sabet (February 10, 2017).
1179:The Promulgation of Universal Peace
1119:The Promulgation of Universal Peace
889:In 2023, Bryan Donaldson published
710:in his defence of the Bahá'í view.
574:The Promulgation of Universal Peace
552:The Promulgation of Universal Peace
480:ʻAbdu'l-Bahá's journeys to the West
2472:. Wilmette, IL: Baha'i Publishing.
2334:. Hong Kong: Juxta Publishing Co.
800:
653:that ultimate reality is ineffable
14:
2028:(1). University of London: 1–20.
1603:Boicu & Zabihi-Moghaddam 2022
1591:Boicu & Zabihi-Moghaddam 2022
1579:Boicu & Zabihi-Moghaddam 2022
1567:Boicu & Zabihi-Moghaddam 2022
1555:Boicu & Zabihi-Moghaddam 2022
1238:Office of Public Information 1995
541:The Secret of Divine Civilization
1728:"Academia profile, Necati Alkan"
870:According to Baha'i philosopher
409:
37:
2651:– via Bahai-Library.com.
2197:– via Bahai-Library.com.
2166:– via Bahai-Library.com.
1985:Abizadeh, Arash (2004-02-01).
600:released a statement in 1995,
598:Bahá'í International Community
1:
2985:The World of the Bahá'í Faith
2693:Journal of Ecumenical Studies
2687:Saiedi, Nader (Winter 2021).
2515:The World of the Bahá'í Faith
2428:The World of the Bahá'í Faith
2397:The World of the Bahá'í Faith
2366:The World of the Bahá'í Faith
2288:The World of the Bahá'í Faith
2225:On the Originality of Species
2118:The World of the Bahá'í Faith
891:On the Originality of Species
572:humanity must acquire both. (
2470:The Challenge of Baha'u'llah
2328:Hatcher, William S. (2004).
2588:The Prosperity of Humankind
1989:Evolution and Baha'i Belief
1176:. In Howard MacNutt (ed.).
1116:. In Howard MacNutt (ed.).
838:Evolution and Bahá'í Belief
602:The Prosperity of Humankind
3038:
3017:Bahá'í belief and doctrine
2793:Early Expansion, 1900–1912
2479:McMullen, Michael (2000).
2016:Alkan, Necati (Jan 2005).
804:
590:World Order of Bahá'u'lláh
196:Universal House of Justice
2561:10.1017/S002108620001714X
2223:Donaldson, Bryan (2023).
2034:10.1017/S0041977X05000017
1423:Karlberg & Smith 2022
1157:Karlberg & Smith 2022
1015:Karlberg & Smith 2022
801:Bahá'í views on evolution
367:Socioeconomic development
2468:Matthews, Gary (2005) .
2441:10.4324/9780429027772-31
2301:10.4324/9780429027772-31
511:
2627:Sabet, Behrooz (2000).
882:Some Answered Questions
855:Some Answered Questions
815:ʻAbdu'l-Bahá discussed
745:the oneness of humanity
181:Covenant of Baháʼu'lláh
157:Some Answered Questions
2658:Saiedi, Nader (2000).
2244:Faber, Roland (2018).
899:
864:
850:
833:
825:Some Answered Question
791:progressive revelation
771:in 1926 in Cleveland.
769:World Unity Conference
688:Alfred North Whitehead
620:
611:
594:
578:
568:
556:
538:anonymously published
533:
512:In the Bahá'í writings
372:Progressive revelation
2862:10.1017/9781108613446
2822:Bloomsbury Publishing
2705:10.1353/ecu.2021.0007
1758:WilmetteInstitute.org
604:which says in part:
467:philosophy of science
312:Shrine of Baháʼu'lláh
277:Letters of the Living
3022:Religion and science
2992:. pp. 211–216.
2522:. pp. 211–216.
2404:. pp. 230–239.
2125:. pp. 319–335.
1292:Burnhaninstitute.org
1052:"Nader Saiedi, UCLA"
876:Baha'i holy writings
459:science and religion
201:Spiritual Assemblies
186:Administrative Order
2988:. Oxfordshire, UK:
2980:Stockman, Robert H.
2518:. Oxfordshire, UK:
2510:Stockman, Robert H.
2431:. Oxfordshire, UK:
2423:Stockman, Robert H.
2400:. Oxfordshire, UK:
2392:Stockman, Robert H.
2373:. pp. 463–79.
2369:. Oxfordshire, UK:
2361:Stockman, Robert H.
2291:. Oxfordshire, UK:
2283:Stockman, Robert H.
2121:. Oxfordshire, UK:
2113:Stockman, Robert H.
1754:"Necati Alkan, PhD"
1605:, pp. 327–330.
1593:, pp. 325–326.
1473:, pp. 105–110.
1449:, pp. 150–157.
1425:, pp. 464–466.
1391:BurhanInstitute.org
1029:, pp. 234–235.
680:Peter Godfrey-Smith
669:four-fold causality
2850:Stockman, Robert H
2295:. pp. 352–3.
692:Process philosophy
257:Hands of the Cause
117:Nineteen Day Feast
2999:978-1-138-36772-2
2803:978-0-87743-282-1
2529:978-1-138-36772-2
2450:978-1-138-36772-2
2411:978-1-138-36772-2
2380:978-1-138-36772-2
2310:978-1-138-36772-2
2132:978-1-138-36772-2
1717:, pp. 26–27.
1521:, pp. 73–74.
1509:, pp. 71–72.
1497:, pp. 70–71.
1339:, pp. 92–95.
1327:, pp. 92–93.
1223:Lopez-Claros 2022
978:, pp. 30–31.
872:Ali Murad Davoudi
761:scientific racism
757:banned in Germany
463:Bahá'í scriptures
451:
450:
324:Shrine of the Báb
97:Unity of religion
92:Unity of humanity
3029:
3003:
2968:Filson, Gerald.
2957:
2928:
2899:
2843:
2818:The Bahá'í Faith
2814:Stockman, Robert
2807:
2788:Stockman, Robert
2781:
2752:
2723:
2721:
2719:
2681:
2652:
2650:
2648:
2621:
2592:
2579:
2577:
2575:
2533:
2502:
2473:
2462:
2415:
2384:
2353:
2322:
2275:
2238:
2234:9798-3935-8010-0
2217:
2198:
2167:
2136:
2105:
2076:
2074:
2072:
2010:
2008:
2006:
1971:
1965:
1959:
1953:
1947:
1946:
1944:
1943:
1929:
1923:
1920:
1914:
1908:
1902:
1896:
1890:
1884:
1878:
1872:
1866:
1860:
1854:
1848:
1842:
1839:von Kitzing 2001
1836:
1830:
1824:
1818:
1812:
1806:
1800:
1794:
1788:
1782:
1781:, pp. 1–20.
1776:
1770:
1769:
1767:
1765:
1750:
1744:
1743:
1741:
1739:
1724:
1718:
1712:
1706:
1700:
1691:
1685:
1679:
1673:
1664:
1658:
1649:
1643:
1637:
1631:
1625:
1619:
1606:
1600:
1594:
1588:
1582:
1576:
1570:
1564:
1558:
1552:
1546:
1540:
1534:
1528:
1522:
1516:
1510:
1504:
1498:
1492:
1486:
1480:
1474:
1468:
1462:
1456:
1450:
1444:
1438:
1432:
1426:
1420:
1414:
1408:
1402:
1401:
1399:
1397:
1382:
1376:
1370:
1364:
1358:
1352:
1346:
1340:
1334:
1328:
1322:
1316:
1310:
1304:
1303:
1301:
1299:
1284:
1278:
1277:
1275:
1273:
1262:
1256:
1250:
1241:
1235:
1226:
1220:
1214:
1208:
1197:
1191:
1185:
1183:
1166:
1160:
1154:
1148:
1147:
1130:
1124:
1123:
1106:
1100:
1094:
1088:
1082:
1076:
1070:
1064:
1063:
1061:
1059:
1048:
1042:
1036:
1030:
1024:
1018:
1012:
1006:
1000:
991:
990:, p. 90-94.
985:
979:
973:
967:
961:
935:
934:
924:
765:Marion Carpenter
704:Bertrand Russell
485:Mírzá Abu'l-Faḍl
443:
436:
429:
413:
307:House of Worship
191:The Guardianship
150:The Hidden Words
41:
18:
3037:
3036:
3032:
3031:
3030:
3028:
3027:
3026:
3007:
3006:
3000:
2977:
2965:
2963:Further reading
2960:
2946:
2933:
2917:
2904:
2872:
2848:
2832:
2812:
2804:
2786:
2770:
2757:
2741:
2728:
2717:
2715:
2686:
2670:
2657:
2646:
2644:
2643:on Nov 24, 2003
2626:
2610:
2597:
2584:
2573:
2571:
2549:Iranian Studies
2541:"(Book Review)
2538:
2530:
2507:
2491:
2478:
2467:
2451:
2435:. p. 315.
2420:
2412:
2389:
2381:
2358:
2342:
2327:
2311:
2280:
2256:
2243:
2235:
2222:
2203:
2187:
2172:
2156:
2141:
2133:
2110:
2094:
2081:
2070:
2068:
2015:
2004:
2002:
1984:
1980:
1975:
1974:
1966:
1962:
1954:
1950:
1941:
1939:
1931:
1930:
1926:
1921:
1917:
1909:
1905:
1897:
1893:
1885:
1881:
1873:
1869:
1861:
1857:
1849:
1845:
1837:
1833:
1825:
1821:
1813:
1809:
1801:
1797:
1789:
1785:
1777:
1773:
1763:
1761:
1752:
1751:
1747:
1737:
1735:
1726:
1725:
1721:
1713:
1709:
1701:
1694:
1686:
1682:
1674:
1667:
1659:
1652:
1644:
1640:
1632:
1628:
1620:
1609:
1601:
1597:
1589:
1585:
1577:
1573:
1569:, p. xvii.
1565:
1561:
1553:
1549:
1541:
1537:
1529:
1525:
1517:
1513:
1505:
1501:
1493:
1489:
1481:
1477:
1469:
1465:
1457:
1453:
1445:
1441:
1433:
1429:
1421:
1417:
1409:
1405:
1395:
1393:
1384:
1383:
1379:
1371:
1367:
1359:
1355:
1347:
1343:
1335:
1331:
1323:
1319:
1311:
1307:
1297:
1295:
1286:
1285:
1281:
1271:
1269:
1264:
1263:
1259:
1251:
1244:
1236:
1229:
1221:
1217:
1209:
1200:
1192:
1188:
1168:
1167:
1163:
1155:
1151:
1132:
1131:
1127:
1108:
1107:
1103:
1095:
1091:
1083:
1079:
1071:
1067:
1057:
1055:
1050:
1049:
1045:
1037:
1033:
1025:
1021:
1013:
1009:
1001:
994:
986:
982:
974:
970:
962:
949:
944:
939:
938:
927:
925:
921:
916:
904:
813:
803:
795:Abdullah Cevdet
786:
777:Yoweri Museveni
753:People of Color
728:
708:Stephen Hawking
629:
514:
476:
447:
402:
401:
362:
354:
353:
302:
294:
293:
247:
239:
238:
214:
206:
205:
176:
168:
167:
130:
122:
121:
77:
69:
68:
49:
48:Central figures
12:
11:
5:
3035:
3033:
3025:
3024:
3019:
3009:
3008:
3005:
3004:
2998:
2975:
2964:
2961:
2959:
2958:
2944:
2930:
2929:
2915:
2901:
2900:
2870:
2845:
2844:
2830:
2809:
2808:
2802:
2783:
2782:
2768:
2754:
2753:
2739:
2725:
2724:
2683:
2682:
2668:
2654:
2653:
2623:
2622:
2608:
2594:
2593:
2581:
2580:
2535:
2534:
2528:
2504:
2503:
2489:
2475:
2474:
2464:
2463:
2449:
2417:
2416:
2410:
2386:
2385:
2379:
2355:
2354:
2340:
2324:
2323:
2309:
2277:
2276:
2254:
2240:
2239:
2233:
2219:
2218:
2200:
2199:
2185:
2169:
2168:
2154:
2138:
2137:
2131:
2107:
2106:
2092:
2078:
2077:
2012:
2011:
1981:
1979:
1976:
1973:
1972:
1970:, p. 220.
1968:Donaldson 2023
1960:
1956:Donaldson 2023
1948:
1924:
1915:
1911:Donaldson 2023
1903:
1899:Donaldson 2023
1891:
1887:Donaldson 2023
1879:
1867:
1855:
1843:
1831:
1827:Donaldson 2023
1819:
1815:Donaldson 2023
1807:
1795:
1791:Donaldson 2023
1783:
1771:
1745:
1719:
1707:
1705:, p. 205.
1692:
1690:, p. 204.
1680:
1678:, p. 201.
1665:
1663:, p. 200.
1650:
1648:, p. 191.
1638:
1636:, p. 282.
1626:
1607:
1595:
1583:
1581:, p. 319.
1571:
1559:
1557:, p. xii.
1547:
1535:
1523:
1511:
1499:
1487:
1475:
1463:
1451:
1439:
1437:, p. 132.
1427:
1415:
1413:, p. 234.
1403:
1377:
1375:, p. 143.
1365:
1363:, p. 281.
1353:
1341:
1329:
1317:
1305:
1279:
1257:
1242:
1227:
1215:
1198:
1186:
1161:
1159:, p. 464.
1149:
1125:
1101:
1089:
1077:
1075:, p. 150.
1065:
1043:
1041:, p. 149.
1031:
1019:
1017:, p. 465.
1007:
992:
980:
968:
946:
945:
943:
940:
937:
936:
918:
917:
915:
912:
911:
910:
903:
900:
821:common descent
802:
799:
785:
782:
737:Bahá'í schools
727:
724:
715:Margit Warburg
661:
660:
657:
654:
647:
646:
643:
640:
637:
628:
625:
613:and further:
581:Shoghi Effendi
513:
510:
475:
472:
449:
448:
446:
445:
438:
431:
423:
420:
419:
418:
417:
404:
403:
400:
399:
394:
389:
384:
379:
374:
369:
363:
360:
359:
356:
355:
352:
351:
346:
341:
336:
331:
326:
321:
320:
319:
309:
303:
300:
299:
296:
295:
292:
291:
290:
289:
284:
279:
269:
264:
259:
254:
252:Shoghi Effendi
248:
245:
244:
241:
240:
237:
236:
231:
226:
221:
219:Baháʼí history
215:
212:
211:
208:
207:
204:
203:
198:
193:
188:
183:
177:
174:
173:
170:
169:
166:
165:
160:
153:
146:
139:
131:
128:
127:
124:
123:
120:
119:
114:
109:
104:
99:
94:
89:
84:
78:
75:
74:
71:
70:
67:
66:
61:
56:
50:
47:
46:
43:
42:
34:
33:
27:
26:
13:
10:
9:
6:
4:
3:
2:
3034:
3023:
3020:
3018:
3015:
3014:
3012:
3001:
2995:
2991:
2987:
2986:
2981:
2976:
2973:
2972:
2967:
2966:
2962:
2955:
2951:
2947:
2945:9781771123303
2941:
2937:
2932:
2931:
2926:
2922:
2918:
2916:9789004143739
2912:
2908:
2903:
2902:
2897:
2893:
2889:
2885:
2881:
2877:
2873:
2871:9781108706278
2867:
2863:
2859:
2855:
2851:
2847:
2846:
2841:
2837:
2833:
2831:9781441192011
2827:
2823:
2819:
2815:
2811:
2810:
2805:
2799:
2795:
2794:
2789:
2785:
2784:
2779:
2775:
2771:
2769:9780857712714
2765:
2761:
2756:
2755:
2750:
2746:
2742:
2740:9781771123303
2736:
2732:
2727:
2726:
2714:
2710:
2706:
2702:
2699:(1): 76–100.
2698:
2694:
2690:
2685:
2684:
2679:
2675:
2671:
2669:1-883053-60-9
2665:
2661:
2656:
2655:
2642:
2638:
2634:
2630:
2625:
2624:
2619:
2615:
2611:
2609:9781771123303
2605:
2601:
2596:
2595:
2590:
2589:
2583:
2582:
2570:
2566:
2562:
2558:
2554:
2550:
2546:
2544:
2537:
2536:
2531:
2525:
2521:
2517:
2516:
2511:
2506:
2505:
2500:
2496:
2492:
2490:9780813528359
2486:
2482:
2477:
2476:
2471:
2466:
2465:
2460:
2456:
2452:
2446:
2442:
2438:
2434:
2430:
2429:
2424:
2419:
2418:
2413:
2407:
2403:
2399:
2398:
2393:
2388:
2387:
2382:
2376:
2372:
2368:
2367:
2362:
2357:
2356:
2351:
2347:
2343:
2341:9789889745127
2337:
2333:
2332:
2326:
2325:
2320:
2316:
2312:
2306:
2302:
2298:
2294:
2290:
2289:
2284:
2279:
2278:
2273:
2269:
2265:
2261:
2257:
2255:9781498576239
2251:
2247:
2242:
2241:
2236:
2230:
2226:
2221:
2220:
2215:
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1703:Weinberg 2018
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1688:Weinberg 2018
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2790:(May 1995).
2759:
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2716:. Retrieved
2696:
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2641:the original
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1863:Lambden 2007
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1732:Academia.edu
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1622:Crosson 2013
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1394:. Retrieved
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1296:. Retrieved
1291:
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1270:. Retrieved
1260:
1253:Hassall 2022
1218:
1189:
1178:
1170:'Abdu'l-Bahá
1164:
1152:
1142:
1134:'Abdu'l-Bahá
1128:
1118:
1110:'Abdu'l-Bahá
1104:
1097:Schewel 2018
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1056:. Retrieved
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684:Thomas Nagel
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627:Implications
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455:Bahá'í Faith
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361:Other topics
334:World Centre
282:Mullá Husayn
175:Institutions
155:
148:
143:Kitáb-i-Íqán
141:
134:
87:Unity of God
64:ʻAbdu'l-Bahá
31:Baháʼí Faith
15:
1387:"Ian Kluge"
1349:Saiedi 2021
1337:Saiedi 2021
1325:Saiedi 2021
1313:Saiedi 2021
1143:Paris Talks
1085:Razavi 2018
1073:Saiedi 2000
1003:Saiedi 2021
964:Phelps 2022
930:Scholarship
858:, stating:
690:(so-called
521:Bahá'u'lláh
505:materialist
497:conclusions
397:Orthography
234:Persecution
163:Other Texts
54:Baháʼu'lláh
3011:Categories
2954:1021807420
2888:1154852477
2778:1091789673
2749:1021807420
2618:1021807420
2272:1033577028
2264:2018012209
2214:1033000152
2102:1021807420
2058:6015273132
1978:References
1942:2024-09-09
1803:Brown 2001
1779:Alkan 2005
1459:Faber 2018
1447:Arbab 2018
1435:Arbab 2018
1411:Kluge 2022
1373:Arbab 2018
1361:Arbab 2018
1211:Sabet 2000
1039:Arbab 2018
1027:Kluge 2022
827:he said,
805:See also:
392:Statistics
387:Prophecies
339:Pilgrimage
329:Síyáh-Chál
2990:Routledge
2925:470711207
2896:225389995
2880:2514-3786
2840:874020717
2713:234936119
2678:681923048
2569:245660055
2520:Routledge
2499:469363661
2459:244692019
2433:Routledge
2402:Routledge
2371:Routledge
2350:188535802
2319:244692019
2293:Routledge
2195:231953658
2164:231953658
2123:Routledge
2066:145760950
2042:0041-977X
942:Citations
908:Dialectic
817:evolution
784:Influence
696:Aristotle
377:Cosmology
82:Teachings
2816:(2013).
2050:20181854
1172:(2022).
1136:(2022).
1112:(2022).
902:See also
749:eugenics
700:Avicenna
415:Category
262:Apostles
224:Timeline
112:Calendar
23:a series
21:Part of
2982:(ed.).
2718:Mar 18,
2574:May 27,
2512:(ed.).
2425:(ed.).
2394:(ed.).
2363:(ed.).
2285:(ed.).
2115:(ed.).
2071:Apr 22,
2005:May 27,
1764:Apr 22,
1738:Apr 22,
1396:Apr 22,
1058:Apr 22,
493:process
382:Symbols
287:Táhirih
213:History
59:The Báb
2996:
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2040:
1760:. 2022
1734:. 2022
1298:May 9,
1272:May 3,
706:, and
317:Qiblih
301:Places
246:People
229:Bábism
107:Prayer
76:Basics
25:on the
2892:S2CID
2709:S2CID
2565:S2CID
2455:S2CID
2315:S2CID
2062:S2CID
2046:JSTOR
914:Notes
344:Haifa
272:Bábis
2994:ISBN
2950:OCLC
2940:ISBN
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2911:ISBN
2884:OCLC
2876:ISSN
2866:ISBN
2836:OCLC
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2735:ISBN
2720:2022
2674:OCLC
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2054:OCLC
2038:ISSN
2007:2022
1766:2022
1740:2022
1398:2022
1300:2022
1274:2022
1060:2022
809:and
678:and
596:The
453:The
349:Acre
102:Laws
2858:doi
2701:doi
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