Character Training
The thing of paramount importance in education is character training. With regard to this, example is more effective than precept, and the lives and characters of the child's parents, teachers and habitual associates are factors of the utmost importance. (99:1)

The Prophets of God are the great educators of mankind, and Their counsels and the story of Their lives should be instilled into the child's mind as soon as it is able to grasp them. Especially important are the words of the Supreme Teacher, Baha'u'llah, Who reveals the root principles on which the civilization of the future must be built up. He says: (99:2)

Teach your children what hath been revealed through the Pen of Glory. Instruct them in what hath descended from the heaven of greatness and power. Let them memorize the Tablets of the Merciful and chant them with the most melodious voices in the halls of the Mashriqu'l-Adhkar. (99:3)

Arts, Sciences, and Crafts
Training in arts, sciences, crafts and useful professions is regarded as important and necessary. Baha'u'llah says: (99:4)

Knowledge is like unto wings for the being (of man) and is like a ladder for ascending. To acquire knowledge is incumbent upon all, but of those sciences which may profit the people of the earth, and not such sciences as being in mere words and end in mere words. The possessors of sciences and arts have a great right among the people of the world. Indeed, the real treasury of man is his knowledge. Knowledge is the means of honor, prosperity, joy, gladness, happiness and exaltation. - Tablet of Tajalliyat. (99:5)

Treatment of Criminals
In a talk on the right method of treating criminals, 'Abdu'l-Baha spoke as follows: (99:6)

..the most essential thing is that the people must be educated in such a way .. that they will avoid and shrink from perpetrating crimes, so that the crime itself will appear to them as the greatest chastisement, the utmost condemnation and torment. Therefore no crimes which require punishment will be committed.. (99:7)

..if someone oppresses, injures, and wrongs another, and the wronged man retaliates, this is vengeance, and is censurable.. If 'Amr dishonours Zaid, the latter has not the right to dishonour 'Amr; if he does so, this is vengeance, and is very reprehensible. No, rather he must return good for evil, and not only forgive, but also, if possible, be of service to his oppressor. This conduct is worthy of man; for what advantage does he gain by vengeance? The two actions are equivalent; if one action is reprehensible, both are reprehensible. The only difference is that one was committed first, the other later (99:8)

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