Shogi Effendi [1] spoke about the importance of the Baha’i studies in a purposeful and meaningful format. Although utterances in this regard is existent in Bahaullah and Abdul Baha’s speech, but it is not possible for their speech to be evaluated purposefully based on a distinct pattern. However, the great plan of the modern Baha’i studies was posed since Shoghi’s period of time particularly this fact that he was familiar with academic atmosphere and the modern science [2].
Shoghi’s speech and the universal house justice’s orientation show that modern Baha’i studies are not just an attempt for convincing policies and making discourse and it must not be analyzed merely from evangelical nature angle. This article believes that although the Baha’i studies project has a direct application in strengthening the faith discourse making, but its main is preparing the organization and the social body of Bahaism to enter into the universal discipline. So, it has a deep political nature.
Shoghi Effendi stressed on the necessity for developing the intellectual life of Bahaism. He writes in a letter in 1934 A.D.:
“These days when people are skeptical of religion and look upon the religious and movement with disfavor, it seems it is needed more than any other time for the Baha’i youth to be equipped with suitable method to convey the message; so that it can convince each impartial viewer towards the efficiency and power of the faith teachings.
Several years later; on July 3, 1949, Shoghi Effendi “described the Baha’i studies as an important aid to train religion to those who don’t find the Baha’i principles in the ray of modern thoughts:
“It seems, what is needed for us is the deeper and more harmonious studies to be able to recruit people. The world – at least the world thinkers – have achieved all Bahaullah’s ideals stated by him for more than 70 years ago – so far. Consequently, now no speech is new for them. Nevertheless, we know that the faith deeper teachings haven’t found their real position particularly concerning the universal discipline. We must learn these materials and present them intellectually.”
Years after Shoghi Effendi, the universal house of justice depoloyed about Baha’i studies formally. In a statement which was published dated Jan. 3, 1979, the universal house of justice has paid attention to the role of the Baha’i scholars:
” The universal house of justice considers the Baha’i science for strengthening and fortifying the Baha’i community and being free from obscurity as more important.”
In an informal letter, the universal house of justice wrote to the international center of teaching:
“Concerning the Baha’i knowledge, we feel we mustn’t destroy the growth and exaltation of the Baha’i scholars using the means of censorship and inadmissible criticism. We believe that both the international center for teaching and counsellor boards can present valuable services by encouraging novel scientists and preaching tolerance and temporizing people’s view in the Baha’i community. At the same time, the basic core of the faith of the faithful must be strengthened by increasing awareness of the main reality and the crucial importance of increasing kindness with Bahaullah.”
This time, the universal house of justice has pointed out exiting from obscurity as of outstanding characteristics of the last 5 years in the first sentences of Redhvan message in 1984 addressing the Baha’is of the world and stated that unprecedented attention has been paid to the divine faith.
It is stressed in Redhvan message that it is necessary for the Baha’i science to be developed. It is also emphasized that more attempts must continually be done in order for the world leaders to be familiar with the real nature of Bahaullah’s inspiration as the mere hope for tranquility and unity of the world.
As a matter of fact, it should be said that the Baha’i studies have deeply political nature in the path of this organization’s aims in order for itself to be able to present issues in the domains of proving and thinking.
Source: The book ” Bahaism in transition periods of time, pp. 26-29.
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