The Word of God and the Original Languages of the Bábi and Bahá'í Writings, part 1

On Learning Persian and Arabic for Bahá'í Study

Jul 13, 2024

opened book near brown wood branch on sand under blue sky

“The Word of God hath set the heart of the world afire; how regrettable if ye fail to be enkindled with its flame!”

- Bahá’u’lláh

The phenomenon of Revelation is inextricably linked with language. The centrality of Arabic for Islam and the Qur’an, Sanskrit for the Vedas, Hebrew for the Tanakh, and Avestan for Gathas of Zarathustra (Zoroaster) are but a few examples that attest to this.

For the Baháʼí Faith, the original languages of sacred scripture are Arabic and Persian. This prompts the question, what is our relationship with the Word of God and with the original languages of Revelation?

In the first part of this series, we’ll start with a few meditations on the nature of the Word of God, then review some extracts about the praise and encouragement given for learning Persian and Arabic in the Baháʼí Writings and the value of translation. We conclude with some encouraging thoughts on endeavoring to learn these languages. In the next part of this series, we’ll explore some practical steps and approaches we can take for actually starting this journey.

On the Word of God, Transcendent and Eternal in its Essence, but Manifest in Accordance with Human Needs throughout History

Through the prism of language, the eternal metaphysical reality of the ‘Word of God’ is percolated through concepts, form, symbolism, analogy and reference, and, inevitably, socio-historical context. In this way, ‘Revelation’ inherently interacts with the limitations of the material world, whether by the natural limits of human language and understanding, or the prevailing cultural and historical context.

“How great the multitude of truths which the garment of words can never contain! How vast the number of such verities as no expression can adequately describe, whose significance can never be unfolded, and to which not even the remotest allusions can be made!” Gleanings From the Writings of Bahá'u'lláh, pages 175-177

This exchange between essence and context represents a dialogue between the all-potent and inexhaustible influence of the Word of God, and our finite, temporal, and ephemeral reality:

"the Word of God – exalted be His glory – is higher and far superior to that which the senses can perceive, for it is sanctified from any property or substance. It transcendeth the limitations of known elements and is exalted above all the essential and recognized substances. It became manifest without any syllable or sound and is none but the Command of God which pervadeth all created things. It hath never been withheld from the world of being.” - Bahá’u’lláh, Tablets of Baha’u’llah, p. 140
"…the Word of God and all the potentialities thereof shall be manifested unto men in strict conformity with such conditions as have been foreordained by Him Who is the All-Knowing, the All-Wise. We have, moreover, ordained that its veil of concealment be none other except its own Self." - Bahá’u’lláh, Gleanings, p. 76
"Say, ˹O Prophet,˺ “If the ocean were ink for ˹writing˺ the Words of my Lord, it would certainly run out before the Words of my Lord were finished, even if We refilled it with its equal.” -Qur’an, Surah 18:109

Upon reflection, it is clear that the Word is, in its essence, transcendent beyond all these matters of human knowledge, place, context, and culture. Indeed, it must be. We ask ourselves as seekers aiming to recognize divine truth in its many manifestations: why would the transcendent Word of God be limited to one circumscribed perspective of human experience, at one particular moment, in one corner of human history, and limited to the realm of possibilities imaginable within that one frame of reference?1

This dialogue constitutes the succession of divine guidance that never ceases to flow, but seeks to be expressed and re-expressed as ages pass and humanity changes. A balance between the ever-flowing and inexhaustible essence and the human need to be spoken to in terms that we can understand.

Recognition of this conditional and historical nature of the Word of God—expressed as it is in a particular language, at a particular time, in a certain cultural context, by a certain divine Messenger—is a central pillar of Baháʼí belief. Religion is the ongoing evolutionary process unfolding across different times and places in humanity’s history. It is always suited to the needs and character of the people of that time and place where and when it is received.

It follows, then, that Revelation is expressed not just conceptually or historically, but linguistically in accordance with the understanding of humanity at that time. This motivates the need for a fresh share of Revelation at later periods as humanity changes in our understandings, across history, and even changes in linguistic context. The significance of one language or another may change across time and Revelation.2 It also presents the challenge of conveying meaning not just across time but across the diversity of human languages in each era, especially this globally interconnected one, which brings us to our relationship with the original languages of the Baháʼí Revelation.

Arabic and Persian in the Baháʼí Writings

In the Baháʼí Faith, we recognize the special potency of the original languages that the Prophet-Founders of the Faith wrote and spoke in. Reading the Writings it is clear that both the Báb and Bahá’u’lláh had a profound love and appreciation for both these languages, especially the exquisite literary, mystically-rich, and expressive character of Persian, and the power, depth and theological relevance of Arabic.

In the past 20 years, some of the foremost works of scholarship on the Báb have come a long way in demonstrating that the Báb’s use of Arabic makes Him one of the most original, creative, and challenging writers of Arabic in history. Regarding Persian, the Báb went as far as reserving a special status for it, designating His works composed in Persian as a standalone ‘mode’ of Revelation and explicating its significance in great depth in such works as the Persian Bayán and the Panj Sha’n (Five Modes).

Among Bahá’u’lláh’s most outstanding characteristics was His superb mastery of the intricacies of both Arabic and Persian, despite never receiving more than a basic education expected of Him as a child of a Persian noble family. Indeed, even some of his most trenchant critics and enemies often praised His command over the languages, declaring that anyone who came into contact with Him was often left ‘spellbound’ by His power of utterance. The fact that one of His most important works, the Kitab-i-Iqan (the Book of Certitude)—written in transcendent, persuasive, and masterful Persian prose, totaling over 200 pages in the English translation—was composed in just two days and nights is alone enough to testify to His magisterial facility with language.

In one work, the Tabernacle of Unity, Bahá’u’lláh helpfully explores in one short exposition the comparative merits of Arabic and Persian. He begins by praising both languages, especially Persian for its sweetness and its status as the native tongue of the Manifestation of God for this day: "The Persian tongue is in truth exceedingly sweet and pleasing…” and “Both Arabic and Persian are laudable. That which is desired of a language is that it convey the intent of the speaker, and either language can serve this purpose. And since in this day the Orb of knowledge [e.g. the Messenger of God] hath risen in the firmament of Persia, this tongue deserveth every praise.”

Later He goes on to indicate that there is indeed a particular advantage of Arabic, however:

“Although there can be no question or doubt as to the sweetness of the Persian tongue, yet it hath not the scope of the Arabic. There are many things which have not been expressed in Persian, that is to say, words referring to such things have not been devised, whilst in Arabic there are several words describing the same thing. Indeed there existeth no language in the world as vast and comprehensive as Arabic. This statement is prompted by truth and fairness; otherwise it is clear that in this day the world is being illumined by the splendours of that Sun which hath dawned above the horizon of Persia, and that the merits of this sweet language can scarcely be overestimated." -Bahá’u’lláh, Tabernacle of Unity

Encouragement to Learn Persian and Arabic

Both Bahá’u’lláh and ‘Abdu’l-Bahá (His son and appointed Successor) praised the efforts of the believers to learn both these languages. Bahá’u’lláh states that because "The Beloved of the world speaks in the Persian language” it is most praiseworthy if the “loved ones also converse and write in this language".3 In another Tablet, He states that God would be pleased if all the peoples of the world were to choose to speak the Arabic language, but that it is not a requirement that Arabic be chosen for this purpose.

Similarly, ‘Abdu’l-Bahá encouraged the acquisition of Persian, to better access the Revelation of Bahá’u’lláh directly: "Acquire the Persian tongue, so as to learn of the meanings of the divine words and to know the divine mysteries, to develop an eloquent speech and to translate the blessed Tablets of Bahá’u’lláh. The Persian language shall become noteworthy in this cycle; nay, rather, the people shall study it in all the world." (Tablets of ‘Abdu’l-Bahá, Vol. II, p. 306). And also: "Study Persian and acquire it more day by day, for by the study of this language great and boundless results are obtained." (Tablets of ‘Abdu’l-Bahá, p. 307).

This interaction of language learners with the languages of Revelation is praised for more than just the bounty of accessing the Word of God. It is in fact an essential part of the Baháʼí vision for achieving unity in the world, for it is a means to bind together the human family in mutual understanding and love for one another. One aspect of this is Bahá’u’lláh’s well-known commandment that a universal auxiliary language be decided upon and taught throughout the entire world so that all people can be united in mutual understanding. As alluded to above, the choice of Arabic for this role would be praised by God, but the choice remains left to future generations.

Returning to the power of language to bind people together, ‘Abdu’l-Bahá also states that the very act of learning to speak a common language promotes bonds of unity that can transcend the barriers between nations, and even may be instrumental in abolishing the longstanding differences between 'the East and West’:

“In both countries the respective languages [English and Persian] are being studied. This is in itself a proof that the East and the West (literally, place of sunrise and sunset) shall clasp hands as two families. The standard of unity shall be raised, and the means of love and friendship will be accomplished. Endeavor to complete the study of the Persian thus mayest thou read the Tablets of the Blessed Beauty and mayest translate them, and without the interpreter’s aid thou mayest read all my letter to thee." ‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá, Vol. II, p. 426

The learning of language is also given a paramount ethical importance, especially for the family, which is seen as the bedrock of society and the origin point of all education and perfections in virtue.

Although the Baháʼí conception of the family is predominantly egalitarian, with both parents freely contributing to all needs to the best of their ability as co-equal partners, Bahá’u’lláh places special emphasis on the role of the father in instructing their children in language and writing generally, and in the study of the Holy Writings specifically. Granting direct responsibility upon the father, He states: “Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet.” (Kitab-i-Aqdas). Such is the importance of this commandment that any father who neglects this duty forfeits his right of fatherhood: “Should the father neglect this weightiest of all concerns, which hath been revealed from the Pen of the Ancient King in the Most Holy Book [the Kitab-i-Aqdas], then his paternal right shall be forfeit and he shall be accounted guilty in the sight of God.”4

How do translations fit in with efforts to learn Arabic and Persian?

Two points are worthy of mention here, related to translation and our attitude towards learning the original languages: we should not presume that learning the original languages grants one any sense of spiritual authority, or consider that those who don’t speak them somehow are lacking guidance or access to the breadth of Revelation. Let’s briefly explore why this is the case.

Translation is clearly of immense importance for access to and study of Baháʼí scripture, a theme we have explored in prior posts on ‘provisional’ translations. It is instrumental in providing access and spreading abroad the “sweet savours” of His word in the diverse tongues and languages of the world.

When dealing with the Word of God we recognize that there will always be some aspect of the original languages that cannot be ‘captured’ in the process of translation, especially given the hyper-potent and inexhaustible nature of the Word that we spoke of earlier. This is certainly one key motivation for learning the original languages; another is to be of service in rendering the original texts for the speakers of the many languages of the world, knowing that not everyone can or will end up becoming fluent in the original languages. This is especially important for speakers of less common languages.

Even still, Baháʼís also recognize that while it is not possible to convey every aspect of the depth of the original in translations, accessing the Word of God through translations is in no wise a barrier to achieving spiritual growth and access to the truth. After all, we know that human learning is not the ultimate means of achieving true understanding; rather, as Bahá’u’lláh states in the Kitab-i-Iqan, it is dependent solely on the grace of God, “purity of heart, chastity of soul, and freedom of spirit.”5 Great spiritual advancements are assuredly available and open to all who endeavor with a pure heart, regardless of the languages one speaks, or one’s educational attainments, as attested in the quote “one hour’s reflection is preferable to seventy years of pious worship”.6

We see then that Bahá’u’lláh has placed this emphasis on learning the original languages for our benefit and encouragement, and for the necessity of conveying the Word throughout the world and in its many languages. The diversity of language is certainly a gem among the diversities of the human family, not a stumbling block. We recognize that the act of learning the languages of Revelation is highly meritorious, and yet not a requirement for spiritual advancement. Nor does the learning imbue one Baháʼí with an exalted or special status. We are all seekers, standing in awe at the shore of the Ocean of His word. Learning the original language does open many doors for service, since you can then explore works that are not yet translated and assist others with access to some of the fruits of those works.

Such translations are critical, and skilled Baháʼí’s with deep familiarity of Persian and Arabic are needed to assist with translating the Baháʼí Writings. The Baháʼí Writings are already available in well over 800 of the diverse languages of the world, but given the vastness of Baháʼí scripture, the work of translation will occupy us for many years to come.

Conclusion

Do you see yourself joining in on these highly needed efforts? Have you always wanted to learn but never gotten around to it, or is it a new interest that you never realized you wanted? Are you worried about the challenge?

First, let’s mention a few things that may be helpful and motivating:

The Perso-Arabic script (32 main characters in total) is NOT as hard to learn as it might seem! Most people could get basic functionality in a few weeks of focused study using the right method.
You can learn one without the other! Arabic is certainly considerably more challenging than Persian.
You don’t have to become absolutely master both or either language to benefit!
- There are many levels to learning a language. Perhaps it may suit your goals just to be able to look up the original word in a few cases, to be able to read the script when needed. Even just familiarity with a dozen or so key words from the original language can enhance your study meaningfully. Decide what kind of learning goal is right for you.
- Maybe you just want to be a passable reader, but don’t feel the need to learn to speak it conversationally. It doesn’t need to be an all-or-nothing proposition.
You don’t need classes to begin benefitting from study, it’s possible to become a self-sustaining learner (more or less on your own)
You’ll begin seeing the spiritual fruits of your learning immediately because you can genuinely begin studying the original language texts on day 1 of learning
There is perhaps no better time in Baháʼí history to acquire the languages - the number and quality of tools available to assist us in this has grown greatly
Language learning is no doubt always challenging, but the benefit of learning Arabic and/or Persian is that you automatically have a major motivating force - getting to spend some portion of the study you already do of the Baháʼí Writings, instead reading in the original languages. It’s a natural way to regularly bolster your acquisition of the languages

Join us in the next part of this series and we will dive into some practical approaches that can help you decide how far you want to take your learning, how you get started, and explore how much this learning process transforms your study.

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