Chapter 9．Social Issues
1. Economic Problems
1.1. Elimination of Extreme Wealth and Poverty
1. "O
Son of Man!
"Bestow
My wealth upon My poor, that in heaven thou mayest draw from stores of unfading
splendor and treasures of imperishable glory. But by My life! To offer up thy
soul is a more glorious thing couldst thou but see with Mine eye."
(Bahá'u'lláh:
The Hidden Words of Bahá’u’lláh, Arabic
#57, p. 17)
2.
"Among the teachings of Bahá’u’lláh is voluntary sharing of one's property
with others among mankind. This voluntary sharing is greater than (legally
imposed) equality, and consists in this, that one should not prefer oneself to
others, but should sacrifice one's life and property for others. But this
should not be introduced by coercion so that it becomes a law which man is
compelled to follow. Nay, rather, man should voluntarily and of his own choice
sacrifice his property and life for others, and spend willingly for the poor
just as is done in Persia among the Bahá’ís.
(‘Abdu’l-Bahá:
Bahá'u'lláh and the New Era, p.
142)
3. "Now
I want to tell you about the law of God. According to the divine law, employees
should not be paid merely by wages. Nay, rather they should be partners in
every work. The question of socialization is very difficult. It will not be
solved by strikes for wages. All the governments of the world must be united
and organize an assembly, the members of which shall be elected from the
parliaments and the noble ones of the nations. These must plan with wisdom and
power, so that neither the capitalists suffer enormous losses, nor the laborers
become needy. In the utmost moderation they should make the 1aw, then announce
to the public that the rights of the working people are to be effectively
preserved; also the rights of the capitalists are to be protected. When such a
general law is adopted, by the will of both sides, should a strike occur, all
the governments of the world should collectively resist it. Otherwise the work will lead to much destruction, especially in
Europe. Terrible things will take place.
"One of the several causes of a universal European war will
be this question. The owners of properties, mines and factories, should share
their incomes with their employees, and give a fairly certain percentage of
their profits to their workingmen, in order that the employees should receive,
besides their wages, some of the general income of the factory, so that the
employee may strive with his soul in the work."
(‘Abdu’l-Bahá:
Bahá’u’lláh and the New Era, pp.
145-146)
4. "Then
rules and laws should be established to regulate the excessive fortunes of
certain private individuals and meet the needs of millions of the poor masses;
thus a certain moderation would be obtained. However, absolute equality is just
as impossible, for absolute equality in fortunes, honors, commerce,
agriculture, industry would end in disorderliness, in chaos, in disorganization
of the means of existence, and in universal disappointment: the order of the
community would be quite destroyed. Thus difficulties will also arise when
unjustified equality is imposed. It is, therefore, preferable far moderation to
be established by the means of laws and regulations to hinder the constitution
of the excessive fortunes of certain individuals, and to protect the essential
needs of the masses."
(‘Abdu’l-Bahá:
Some Answered Questions, p. 274)
5.
"Difference of capacity in human individuals is fundamental. It is
impossible for all to be alike, all to be equal, all to be wise. Bahá’u’lláh
has revealed principles and laws which will accomplish the adjustment of
varying human capacities. He has said that whatsoever is possible of
accomplishment in human government will be effected through these principles.
When the laws He has instituted are carried out, there will be no millionaires
possible in the community and likewise no extremely poor. This will be effected
and regulated by adjusting the different degrees of human capacity. The
fundamental basis of the community is agriculture, tillage of the soil. All
must be producers. Each person in the community whose need is equal to his
individual producing capacity shall be exempt from taxation. But if his income
is greater than his needs, he must pay a tax until an adjustment is effected.
That is to say, a man's capacity for production and his needs will be reconciled
through taxation. If his production exceeds, he will pay a tax; if his
necessities exceed his production, he shall receive an amount sufficient to
equalize or adjust. Therefore, taxation will be proportionate to capacity and
production, and there will be no poor in the community."
(‘Abdu'l-Bahá:
The Promulgation of Universal Peace, p.
217)
6. "His
Holiness Bahá’u’lláh has given instructions regarding every one of the
questions confronting humanity. He has given teachings and instructions with
regard to every one of the problems with which man struggles. Among them are
(the teachings) concerning the question of economics that all the members of
the body politic may enjoy through the working out of this solution the
greatest happiness, welfare and comfort without any harm or injury attacking
the general order of things. Thereby no difference or dissension will occur. No
sedition or contention will take place. This solution is this:
"First and foremost is the principle that to all the members
of the body politic shall be given the greatest achievements of the world of
humanity. Each one shall have the utmost welfare and well-being. To solve this
problem we must begin with the farmer; there we will lay a foundation for
system and order because the peasant class and the agricultural class exceed
other classes in the importance of their service. In every village there must
be established a general storehouse which will have a number of revenues.
"The first revenue will be that of tenths or tithes.
"The second revenue (will be derived) from the animals.
"The third revenue, from the minerals, that is to say, every
mine prospected or discovered a third thereof will go to this vast storehouse.
"The fourth is this: whosoever dies without leaving any
heirs, all his heritage will go to the general store-house.
"Fifth, if any treasures shall be found on the land they
should be devoted to this storehouse.
"All these revenues will be assembled in this storehouse.
"As to
the first, the tenths or tithes: we will consider a farmer, one of the
peasants. We will look into his income. We will find out, for instance, what is
his annual revenue and also what are his expenditures. Now, if his income be
equal to his expenditures, from such a farmer nothing whatever will be taken.
That is, he will not be subjected to taxation of any sort, needing as he does
all his income. Another farmer may have expenses running up to one thousand
dollars we will say, and his income is two thousand dollars. From such an one a
tenth will be required, because he has a surplus. But if his income be ten
thousand dollars and his expenses one thousand dollars or his income twenty
thousand, he will have to pay as taxes, one fourth. If his income be one
hundred thousand dollars and his expenses five thousand, one-third will he have
to pay because he has still a surplus since his expenses are five thousand and
his income one hundred thousand. If he pays, say, thirty-five thousand dollars,
in addition to the expenditure of the five thousand, he still has sixty
thousand left. But if his expenses be ten thousand and his income two hundred
thousand then he must give an even half because ninety thousand will be in that
case the sum remaining. Such a scale as this will determine allotment of taxes.
All the income from such revenues will go to this general storehouse.
"Then there must be considered such emergencies as follows: a
certain farmer whose expenses run up to ten thousand dollars and whose income
is only five thousand, he will receive necessary expenses from the storehouse.
Five thou-sand dollars will be allotted to him so he will not be in need.
"Then the orphans will be looked after, all of whose expenses
will be taken care of. The cripples in the village---all their expenses will be
looked after. The poor in the village---their necessary expenses will be
defrayed. And other members who for valid reasons are incapacitated---the
blind, the old, the deaf---their comfort must be looked after. In the village
no one will remain in need or in want. All will live in the utmost comfort and
welfare. Yet no schism will assail the general order of the body politic.
"Hence the expenses or expenditures of the general storehouse
are now made clear and its activities made manifest. The income of this general
storehouse has been shown. Certain trustees will be elected by the people in a
given village to look after these transactions. The farmers will be taken care
of and if after all these expenses are defrayed any surplus is found in the
storehouse it must be transferred to the national treasury.
"This system is thus ordered so that in the village the very
poor will be comfortable, the orphans will live happily and well; in a word, no
one will be left destitute. All the individual members of the body politic will
thus live comfortably and well.
"For larger cities, naturally, there will be a system on a
larger scale. . .
"The result of this (system) will be that each individual
member of the body politic will live most comfortably and happily under
obligation to no one. Nevertheless, there will be preservation of degree
because in the world of humanity there must be degrees. The body politic may
well be likened to an army. In this army there must be a general, there must be
a sergeant, there must be a marshal, there must be the infantry; but all must
enjoy the greatest comfort and welfare."
(‘Abdu’l-Bahá:
Foundation of World Unity, pp. 39-41)
7. "The
fundamentals of the whole economic condition are divine in nature and are
associated with the world of the heart and spirit...Strive therefore to create
love in the hearts in order that they may become glowing and radiant. When that
love is shining, it will permeate other hearts even as this electric light
illumines its surroundings. When the love of God is established, everything
else will be realized. This is the true foundation of all economics. Reflect
upon it. Endeavor to become the cause of the attraction of souls rather than to
enforce minds."
(‘Abdu’l-Bahá:
‘Abdu’l-Bahá, p. 232)
8. "The
inordinate disparity between rich and poor, a source of acute suffering, keeps
the world in a state of instability, virtually on the brink of war. Few
societies have dealt effectively with this situation. The solution calls for
the combined application of spiritual, moral and practical approaches. A fresh
look at the problem is required, entailing, consultation with experts from a
wide spectrum of disciplines, devoid of economic and ideological polemics, and
involving the people directly affected in the decisions that must urgently be
made. It is an issue that is bound up not only with the necessity for
eliminating extremes of wealth and poverty but also with those spiritual
verities the understanding of which can produce a new universal attitude.
Fostering such an attitude is itself a major part of the solution."
(The
Universal House of Justice: The Promise of
World Peace, pp. l0-11)
9. "It
is made incumbent upon every one of you to engage in some occupation, such as
arts, trades, and the like. We have made this---your occupation---identical
with the worship of God, the True One. Reflect, O people, upon the mercy of God
and upon His favors, then thank Him in mornings and evenings.
" . . .The most despised of men before God is he who sits and
begs. Cling unto the rope of means, relying upon God, the Causer of Causes. .
."
(Bahá’u’lláh:
Lights of Guidance, p. 503)
10. "All
humanity must obtain a livelihood by sweat of the brow and bodily exertion; at
the same time seeking to lift the burden of others striving to be the source of
comfort to souls and facilitating the means of living. This in itself is
devotion to God. Bahá’u’lláh has thereby encouraged action and stimulated
service. . ."
(‘Abdu’l-Bahá:
Lights of Guidance, p. 504)
11. "In
the Bahá’í Cause arts, sciences and all crafts are (counted as) worship. .
.Briefly, all effort and exertion put forth by man from the fullness of his
heart is worship, if it is prompted by the highest motives and the will to do
service to humanity. This is worship: to serve mankind and to minister to the
needs of the people. Service is prayer..."
(‘Abdu’l-Bahá:
Lights of Guidance, p. 505)
12.
"Economy is the foundation of human prosperity. The spend-thrift is always
in trouble. Prodigality on the part of any person is an unpardonable sin. We
must never live on others like a parasitic plant. Every person must have a
profession, whether it be literary or manual, and must live a clean, manly,
honest life, an example of purity to be imitated by others. It is more kingly
to be satisfied with a crust of stale bread than to enjoy a sumptuous dinner of
many courses, the money for which comes out of the pockets of others. The mind
of a contented person is always peaceful and his heart at rest,"
(‘Abdu’l-Bahá:
Bahá’u’lláh and the New Era, p. 102)
To Become the Most Efficient and Most Effective Worker for Society
According to One's Talents and Interests
13. "The
Bahá’í community will need men and women of many skills and qualifications;
for, as it grows in size the sphere of its activities in the life of society
will increase and diversify. Let Bahá’í youth, therefore, consider the best
ways in which they can use and develop their native abilities for the service
of mankind and the Cause of God, whether this be as farmers, teachers, doctors, artisans,
musicians, or any one of the multitude of livelihoods that are open to
them."
(From a
letter written by the Universal House of Justice to Bahá’í Youth in Every Land,
6/l0/66: Wellspring of Guidance, p. 95)
14.
"Special regard must be paid to agriculture. Although it has been
mentioned in the fifth place, unquestionably it precedeth others. Agriculture
is highly developed in foreign lands, however in Persia it hath so far been
grievously neglected. It is hoped that His Majesty the Shah---may God assist
him by His grace---will turn his attention to this vital and important
matter."
(Bahá’u’lláh:
Tablets of Bahá’u’lláh, p. 90)
15. "Thy
letter was received. Praise be to God it imparted the good news of thy health
and safety and indicated that thou art ready to enter an agricultural school.
This is highly suitable. Strive as much as possible to become proficient in the
science of agriculture for in accordance with the divine teachings the
acquisition of sciences and the perfection of arts are considered acts of
worship. If a man engageth with all his power in the acquisition of a science
or in the perfection of an art it is as if he has been worshipping God in
churches and temples. Thus as thou enterest a school of agriculture and
strivest in the acquisition of that science thou art day and night engaged in
acts of worship---acts that are accepted at the threshold of the Almighty. What
bounty greater than this that science should be considered as an act of worship
and art as service to the Kingdom of God."
(‘Abdu’l-Bahá:
Selections from the Writings of ‘Abdu’l-Bahá,
pp. 144-146)
16. "The
solution of the economic problem should begin with the farmer and then all
other classes. For the number of farmers compared with other classes is more
than double Therefore, it is only proper to begin with the farmer who is the
first real worker in society.
"A group of efficient people or a committee should be elected
and the whole village be under its management. Also, a general Storehouse
should be established, and a secretary appointed. At the time of harvest, a
certain percentage of all crops must be given to the general storehouse, under
the supervision of the committee. This storehouse should have seven revenues or
incomes: (1)Income taxes. (2) Taxes on animals. (3) Property or anything left
without an heir. (4) Lost and found, that is, things found and unclaimed. (5)
One third of all treasures or things dug out and excavated from the earth, must
go to this Storehouse. (6) One third of all the mines go to the Storehouse. (7)
Voluntary contributions . . . "
(From a
Tablet by ‘Abdu’l-Bahá to Hrs. A.S. Parsons: Lights of
Guidance, p. 84)
17. "In
ancient times and medieval ages woman was completely subordinated to man. The
cause of this estimate of her inferiority was her lack of education. A woman's
life and intellect was limited to the household. Glimpses of this may be found
even in the Epistles of Saint Paul. In later centuries the scope and
opportunities of a woman's life broadened and increased. Her mind unfolded and
developed; her perceptions awakened and deepened. The question concerning her
was: Why should a woman be left mentally undeveloped? Science is
praiseworthy---whether investigated by the intellect of man or woman. So,
little by little, woman advanced, giving increasingly evidence of equal
capabilities with man---whether in scientific research political ability or any
other sphere of human activity. The conclusion is evident that woman has been
outdistanced through lack of education and intellectual facilities. If given
the same educational opportunities or course of study, she would develop the same
capacity and abilities."
(‘Abdu’l-Bahá:
Peace: The Promulgation of Universal Peace,
p.281)
18. "The
world of humanity is possessed of two wings: the male and the female. So long
as these two wings are not equivalent in strength, the bird will not fly. Until womankind
reaches the same degree as man until she enjoys the same arena of activity,
extraordinary attainment for humanity will not be realized; humanity cannot
wing its way to heights of real attainment. When the two wings or parts become
equivalent in strength, enjoying the same prerogatives, the flight of man will
be exceedingly lofty and extraordinary. Therefore, woman must receive the same
education as man and all inequality be adjusted."
(‘Abdu’l-Bahá:
The Promulgation of Universal Peace, p.
375)
19. "You
have asked me about strikes. This question is and will be for a long time the
subject of great difficulties. Strikes are due to two causes. One is the
extreme greed and rapacity of the manufacturers and industrialists the other
the excesses, the avidity and intransigence of the workmen and artisans. It is,
therefore necessary to remedy these two causes.
"But the primal cause of these difficulties lies in the laws
of the present civilization; for they lead to a small number of individuals
accumulating incomparable fortunes, beyond their needs, while the greater
number remain destitute, stripped and in the greatest misery. This is contrary
to justice, to humanity, to equity; it is the height of iniquity, the opposite
to what causes divine satisfaction.
"This contrast is peculiar to the world of man: with other
creatures---that is to say, with nearly all animals---there is a kind of
Justice and equality. Thus equality exists in a shepherd's flock and in a herd
of deer in the country. Likewise, among the birds of the prairie, of the plain,
of the hills or of the orchard, and among every kind of animal some kind of
equality prevails. With them such a difference in the means of existence is not
to be found so they live in the most complete peace and joy.
"It is quite otherwise with the human species, which persists
in the greatest error, and in absolute iniquity. Consider an individual who has
amassed treasures by colonizing a country for his profit: he has obtained an
incomparable fortune and has secured profits and incomes which flow like a
river, while a hundred thousand unfortunate people, weak and powerless, are in
need of a mouthful of bread. There is neither equality nor benevolence. So you
see that general peace and joy are destroyed and the welfare of humanity is
negated to such an extent as to make fruitless the lives of many. For fortune,
honors, commerce, industry are in the hands of some industrialists, while other
people are submitted to quite a series of difficulties and to limitless
troubles: they have neither advantages nor profits, not comforts, nor peace.
"…..For instance, the manufacturers and the industrialists
heap up a treasure each day, and the poor artisans do not gain their daily
sustenance: that is the height of iniquity, and no just man can accept it.
Therefore, laws and regulations should be established which would permit the
workmen to receive from the factory owner their wages and a share in the fourth
or the fifth part of the profits, according to the capacity of the factory; or
in some other way the body of workmen and the manufacturers should share
equitably the profits and advantages. Indeed, the capital and management come
from the owner of the factory, and the work and labor, from the body of the
workmen. Either the workmen should receive wages which assure them an adequate
support and, when they cease work, becoming feeble or helpless, they should
have sufficient benefits from the income of the industry; or the wages should
be high enough to satisfy the workmen with the amount they receive so that they
may themselves be able to put a little aside for days of want and helplessness.
"...It is, then, clear and evident that the repartition of
excessive fortunes among a small number of individuals, while the masses are in
need, is an iniquity and an injustice. In the same way, absolute equality would
be an obstacle to life, to welfare, to order and to the peace of humanity. In
such a question moderation is preferable. It lies in the capitalists' being
moderate in the acquisition of their profits, and in their having a
consideration for the welfare of the poor and needy---that is to say, that the
workmen and artisans receive a fixed and established daily wage---and have a
share in the general profits of the factory.
"It would be well, with regard to the common rights of
manufacturers, workmen and artisans, that laws be established, giving moderate
profits to manufacturers, and to workmen the necessary means of existence and
security for the future. Thus when they become feeble and cease working, get
old and helpless, or leave behind children under age, they and their children
will not be annihilated by excess of poverty. And it is from the income of the
factory itself, to which they have a right, that they will derive a share,
however small, toward their livelihood.
"In the same way, the workmen should no longer make excessive
claims and revolt, not demand beyond their rights; they should be obedient and
submissive and not ask for exorbitant wages. But the mutual and reasonable
rights of both associated parties will be legally fixed and established
according to custom by just and impartial laws. In case one of the two parties
should transgress, the court of justice should condemn the transgressor, and
the executive branch should enforce the verdict; thus order will be
reestablished, and the difficulties, settled. The interference of courts of
justice and of the government in difficulties pending between manufacturers and
workmen is legal, for the reason that current affairs between workmen and
manufacturers cannot be compared with ordinary affairs between private persons,
which do not concern the public, and with which the government should not
occupy itself. In reality, although they appear to be private matters, these
difficulties between the two parties introduce a detriment to the public; for
commerce, industry, agriculture and the general affairs of the country are all
intimately linked together if one of these suffers an abuse, the detriment
affects the mass. Thus the difficulties between workmen and manufacturers
become a cause of general detriment.
"The court of justice and the government have, therefore, the
right of interference. When a difficulty occurs between two individuals with
reference to private rights, it is necessary for a third to settle the
question. This is the part of the government. Then the problem of
strikes---which cause troubles in the country and are often connected with the
excessive vexations of the workmen, as well as the rapacity of
manufacturers---how could it remain neglected?
"Good God! Is it possible that, seeing one of his
fellow-creatures starving, destitute of everything, a man can rest and live
comfortably in his luxurious mansion? He who meets another in the greatest
misery, can he enjoy his fortune? This is why, in the Religion if God, it is
prescribed and established that wealthy men each year give over a certain
percentage of their fortune for the maintenance of the poor and unfortunate.
That is the foundation of the Religion of God and is binding upon all.
"And as man in this way is not forced nor obliged by the
government, but is by the natural tendency of his good heart voluntarily and
radiantly showing benevolence toward the poor, such a deed is much praised
approved and pleasing.
"Such is the meaning of the good works in the Divine Books
and Tablets."
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
273-277)
20.
"Most of the people are found to be in need of this matter; for if no
interest be allowed, affairs (business) will be trammeled and obstructed...A
person is rarely found who would lend money to anyone upon the principle of
'Qard-i-hasan' (literally 'good loan,' i.e. money advanced without interest and
repaid at the pleasure of the borrower). Consequently, out of favor to the
servants, We have appointed 'profit on money' to be current, among other
business transactions which are in force among people. That is...it is allowable,
lawful, and pure to charge interest on money...but this matter must be
conducted with moderation and justice. The Pen of Glory has withheld itself
from laying down its limits, as a Wisdom from His Presence and as a convenience
for His servants. We exhort the friends of God to act with fairness and
justice, and in such a way that the mercy of His loved ones, and their
compassion, may be manifested toward each other. . .
"The execution of these matters has been placed in charge of
the men of the House of Justice, in order that they may act in accordance with
the exigencies of the time and with wisdom."
(Bahá’u’lláh:
Bahá’u’lláh and the New Era, p. 144)
21. "Between 1860 and 1865
you did a wonderful thing; abolished chattel slavery; but today you must do a
much more wonderful thing: you must abolish industrial slavery...
"The solution of
economic questions will not be brought about by array of capital against labor,
and labor against capital, in strife and conflict, but by the voluntary
attitude of goodwill on both sides. Then a real and lasting justness of
conditions will be secured. . .
"Among the Bahá’ís there are no extortionate, mercenary and
unjust practices, no rebellious demands, no revolutionary uprisings against
existing governments. . .
"It will not be possible in the future for men to amass great
fortunes by the labors of others. The rich will willingly divide. They will
come to this gradually, naturally by their own volition. It will never be
accomplished by war and bloodshed."
(‘Abdu’l-Bahá:
Bahá’u’lláh and the New Era, pp.
144-145)
22.
"Wealth is praiseworthy in the highest degree, if it is acquired by an
individual's efforts and the grace of God, in commerce, agriculture, arts and
industry, and if it be expended for philanthropic purposes. Above all, if a
judicious and resourceful individual should initiate measures which would
universally enrich the masses of the people, there could be no undertaking
greater than this, and it would rank in the sight of God as the supreme
achievement, for such a benefactor would supply the needs and ensure the
comfort and well-being of a great multitude. Wealth is most commendable,
provided the entire population is wealthy. If, however, a few have inordinate
riches while the rest are impoverished, and no fruit or benefit accrues from
that wealth, then it is only a liability to its possessor. If, on the other
hand it is expended for the promotion of knowledge, the founding of elementary
and other schools the encouragement of art and industry, the training of
orphans and the poor---in brief, if it is dedicated to the welfare of
society---its possessor will stand out before God and man as the most excellent
of all who live on earth and will be accounted as one of the people of
paradise."
(‘Abdu’l-Bahá:
The Secret of Divine Civilization, pp.24-25)
23. "The
enormous energy dissipated and wasted on war, whether economic or political,
will be consecrated to such ends as will extend the range of human inventions
and technical development, to the increase of the productivity of mankind, to
the extermination of disease, to the extension of scientific research to the
raising of the standard of physical health, to the sharpening and refinement of
the human brain, to the exploitation of the unused and unsuspected resources of
the planet, to the prolongation of human life, and to the furtherance of any
other agency that can stimulate the intellectual, the moral, and spiritual life
of the entire human race.
"A world federal system, ruling the whole earth and
exercising unchallengeable authority over its unimaginably vast resources,
blending and embodying the ideals of both the East and the West, liberated from
the curse of war and its miseries, and bent on the exploitation of all the
available sources of energy on the surface of the earth, a system in which
Force is made the servant of Justice, whose life is sustained by its universal
recognition of one God and by its allegiance to one common Revelation---such is
the goal towards which humanity, impelled by the unifying forces of life, is
moving."
(Shoghi
Effendi: The World Order of Bahá’u’lláh, p. 204)
24. "O
ye the beloved of the one true God! Pass beyond the narrow retreats of your
evil and corrupt desires, and advance into the vast immensity of the realm of
God, and abide ye in the meads of sanctity and of detachment, that the
fragrance of your deeds may lead the whole of mankind to the ocean of God's
unfading glory. Forbear ye from concerning yourselves with the affairs of this
world and all that pertaineth unto it, or from meddling with the activities of
those who are its outward leaders."
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
CXV, p. 241)
25. "In
every country where any of this people reside, they must behave towards the
government of that country with loyalty, honesty and truthfulness. This is that
which hath been revealed at the behest of Him Who is the Ordainer, the Ancient
of Days."
(Bahá’u’lláh:
Tablets of Bahá’u’lláh, pp. 22-23)
26.
"Verily, ‘Abdu’l-Bahá inhaleth the fragrance of the love of God from every
meeting-place where the Word of God is uttered and proofs and arguments set
forth that shed their rays across the world, and where they recount the
tribulations of ‘Abdu’l-Bahá at the evil hands of those who have violated the
Covenant of God.
"O handmaid of the Lord! Speak thou no word of politics; thy
task concernth the life of the soul for this verily leadeth to man's joy in the
world of G6d. Except to speak well of them make thou no mention of the earth's
kings, and the worldly governments thereof. Rather confine thine utterance to
spreading the blissful tidings of the Kingdom of God, and demonstrating the
influence of the Word of God, and the holiness of the Cause of God. Tell thou
of abiding joy and spiritual delights, and godlike qualities, and of how the
Sun of Truth hath risen above the earth's horizons: tell of the blowing of the
spirit of life into the body of the world."
(‘Abdu’l-Bahá:
Selections from the Writings of ‘Abdu’l-Bahá,
pp. 92-93)
27. " .
. .the attitude of the Bahá’ís must be two-fold, complete obedience to the government
of the country they reside in, and no interference whatsoever in political
matters or questions. What the Master's statement really means is obedience to
a duly constituted government, whatever the government may be in form. We are
not the ones, as individual Bahá’ís, to judge our government as just or
unjust---for each believer would be sure to hold a different view-point, and
within our own Bahá’í fold a hotbed of dissension would spring up and destroy
our unity. We must build up our Bahá’í system, and leave the faulty systems of
the world to go their way. We cannot change them through becoming involved in
them; on the contrary, they will destroy us."
(Letter
written by Shoghi Effendi, 713/48 to NTC for Central America, Unrestrained as the Wind, p. 153)
28. "The
cardinal principle which we must follow...is obedience to the Government
prevailing in any land in which we reside . . .
"We see, therefore, that we must do two things shun politics
like the plague, and be obedient to the Government in power in the place where
we reside...We must obey in all cases except where a spiritual principle is
involved, such as denying our Faith. For these spiritual principles we must be
willing to die. What we Bahá’ís must face is the fact that society is disintegrating
so rapidly that the moral issues which were clear a half a century ago are now
hopelessly confused and what is more, thoroughly mixed up with battling
political interests. That is why the Bahá’ís must turn all their forces into
the channel of building up the Bahá’í Cause and its administration. They can
neither change nor help the world in any other way at present. If they become
involved in the issues the Government's of the world are struggling over, they
will be lost. But if they build up the Bahá’í pattern they can offer it as a
remedy when all else has failed."
(From a
letter written on behalf of Shoghi Effendi to an individual believer: Lights of Guidance, pp. 331-332)
29 “We should
every one of us remain aloof, in heart and in mind, in words and in deeds, from
the political affairs and disputes of the Nations and of Governments. We should
keep ourselves away from such thoughts. We should have no political connection
with any of the parties and should join no faction of these different and warring
sects.
"Absolute impartiality in the
matter of political parties should be shown by words and by deeds, and the love
of the whole of humanity, whether a Government or a nation, which is the basic
teaching of Bahá’u’lláh, should also be shown by words and by deeds. . ."
(Shoghi
Effendi: Unrestrained as the Wind,
pp. 154-155)
2.2. Non-Participation in Partisan Politics, not Indifference
30.
"Bahá’ís are often accused of holding aloof from the 'real problems' of
their fellow-men. But when we hear this accusation let us not forget that those
who make it are usually idealistic materialists to whom material good is the
only 'real' good, whereas we know that the working of the material world is
merely a reflection of spiritual conditions and until the spiritual conditions
can be changed there can be no lasting change for the better in material
affairs.
"We should also remember that most people have no clear
concept of the sort of world they wish to build, nor how to go about building
it. Even those who are concerned to improve conditions are therefore reduced to
combating every apparent evil that takes their attention. Willingness to fight
against evils, whether in the form of conditions or embodied in evil men, has
thus become for most people the touch-stone by which they can judge a person's
moral worth. Bahá’ís, on the other hand, know the goal they are working towards
and know what they must do, step by step, to attain it. Their whole energy is
directed towards the building of the good, a good which has such a positive
strength that in the face of it the multitude of evils which are in essence
negative---will fade away and be no more. To enter the quixotic tournament of
demolishing one by one the evils in the world is, to a Bahá’í, a vain waste of
time and effort. His whole life is directed towards proclaiming the Message of
Bahá’u’lláh reviving the spiritual life of his fellowmen, uniting them in a
divinely-created World Order, and then, as that Order grows in strength and
influence, he will see the power of the Message transforming the whole of human
society and progressively solving the problems and removing the injustices
which have so long bedeviled the world."
(From a
letter written on behalf of the Universal House of Justice to an individual
believer, 7/7/76: Lights of Guidance, p. 333)
31. "You
ask if the silence on the part of Bahá’ís will not allow chaos and human
humiliation to be a permanent feature on earth, and state that shunning of
politics by the Bahá’ís can but weaken the freedom fighters of the world. When
viewing the conditions of our society we see a world beset by ills and groaning
under the burden of suffering. This suffering, Bahá’u’lláh has Himself
testified, is because the 'body' of the world, 'though created whole and
perfect has been afflicted, through diverse causes, with grave ills and
maladies,' and 'its sickness waxed more severe, as it fell under treatment of
unskilled physicians who have spurred on the steed of their worldly desires and
have erred grievously.' Bahá’u’lláh's statement in this passage concludes with
the assertion that the 'sovereign remedy' lies in turning and submitting to the
'skilled,' the 'all powerful' and 'inspired Physician. This verily is the truth
and all else naught but error.'
"…..it becomes clear that the Hand of providence is at work,
and is engaged, in fulfilling God's purpose for mankind in this Age. 'God's
purpose' Shoghi Effendi assures us, 'is none other than to usher in, in ways He
alone can bring about, and the full significance of which He alone can fathom,
the Great, the Golden Age of a long-divided, a long afflicted humanity. Its
present state, indeed even its immediate future, is dark, distressingly dark.
Its distant future, however, is radiant, gloriously radiant---so radiant that
no eye can visualize it.
'Against the background of these afflictive disturbances---the
turmoil and tribulations of a travailing age---we may well ponder the
portentous prophecies uttered well-nigh fourscore years ago, by the Author of
our Faith, as well as the dire predictions made by Him Who is the unerring
Interpreter of His teachings, all foreshadowing a universal commotion, of a
scope and intensity unparalleled in the annals of mankind.' (Shoghi Effendi:
Ridvan, 1957)
'The working out of God's Major Plan proceeds mysteriously in ways
directed by Him alone, but the Minor Plan that He has given us to execute, as
our part in His grand design for the redemption of mankind, is clearly
delineated. It is to this work that we must devote all our energies, for there
is no one else to do it." (Extracted from a letter of The Universal House
of Justice)
(From letter
written on behalf of The Universal House of Justice to an individual believer,
7/7/76: Lights of Guidance, p. 332)
32. "It
should be made unmistakably clear that such an attitude [of non- participation
in politics] implies neither the slightest indifference to the cause and
interests of their own country, nor involves any subordination on their part to
the authority of recognized and established governments. Nor does it constitute
a repudiation of their sacred obligation to promote, in the most effective
manner, the best interests of their government and people. It indicates the
desire cherished by every true and loyal follower of Bahá’u’lláh to serve, in
an unselfish, unostentatious and patriotic fashion, the highest interests of
the country to which he belongs, and in a way that would entail no departure
from the high standards of integrity and truthfulness associated with the
teachings of his Faith."
(Letter from
Shoghi Effendi to the Bahá’ís of the United States and Canada, 3/21/32: The World Order of Bahá’u’lláh,
p. 65)
33. "He
feels that, although your desire to partake actively of the dangers and
miseries afflicting so many millions of people today, is natural, and a noble
impulse, there can be no comparison between the value of Bahá’í work and any
other form of service to humanity.
"If the Bahá’ís could evaluate their work properly they would
see that whereas other forms of relief work are superficial in character,
alleviating the sufferings and ills of men for a short time at best, the work
they are doing is to lay the foundation of a new spiritual Order in the world
founded on the Word of God, operating according to the laws He has laid down for
this age. No one else can do this work except those who have fully realized the
meaning of the Message of Bahá’u’lláh, whereas almost any courageous, sincere
person can engage in relief work, etc.
"The believers are building a refuge for mankind. This is
their supreme sacred task and they should devote every moment they can to this
task."
(Letter
written on behalf of Shoghi Effendi to an individual believer: Principles of Bahá’í Administration, p.
24)
34 "We
cherish the hope that through the earnest endeavors of such as are the
exponents of the power of God---exalted be His glory---the weapons of war
throughout the world may be converted into instruments of reconstruction and
that strife and conflict may be removed from the midst of men."
(Bahá’u’lláh:
Tablets of Bahá’u’lláh, p. 23)
35. "The
time must come when the imperative necessity for the holding of a vast, an
all-embracing assemblage of men will be universally realized. The rulers and
kings of the earth must needs attend it, and, participating in its
deliberations, must consider such ways and means as will lay the foundations of
the world's Great Peace amongst men. Such a peace demandeth that the Great
Powers should resolve, for the sake of the tranquility of the peoples of the
earth, to be fully reconciled among themselves. Should any king take up arms
against another, all should unitedly arise and prevent him. If this be done the
nations of the world will no longer require any armaments, except for the
purpose of preserving the security of their realms and of maintaining internal
order within their territories. This will ensure the peace and composure of
every people, government and nation. We fain would hope that the kings and
rulers of the earth, the mirrors of the gracious and almighty name of God, may
attain unto this station, and shield mankind from the onslaught of tyranny. .
."
(Bahá’u’lláh: The Proclamation of Bahá’u’lláh,
p. 115)
36.
"Once...the governments of the world. . . [have] entered into a covenant
of eternal friendship [they] will have no need of keeping large standing armies
and navies. A few battalions to preserve internal order, and an International
Police to keep the highways of the seas clear, are all that will be necessary.
Then these huge sums will be diverted to other more useful channels, pauperism
will disappear, knowledge will increase, the victories of Peace will be sung by
poets and bards, knowledge will improve the conditions and mankind will be
rocked in the cradle of felicity and bliss. Then, whether a government is
constitutional or republican, hereditary monarchy or democratic, the rulers
will devote their time to prosperity of their nations, the legislation of just
and sane laws and the fostering of closer and more amicable relations with their
neighbors---thus will the world of humanity become a mirror reflecting the
virtues and attributes of the Kingdom of God. . .
"By a general agreement all the governments of the world must
disarm simultaneously...It will not do if one lays down the arms and the other
refuses to do so. The nations of the world must concur with each other
concerning this supremely important subject, thus they may abandon together the
deadly weapons of human slaughter. As long as one nation increases her military
and naval budget, another nation will be forced into this crazed competition
through her natural and supposed interests...
"Now the question of disarmament must be put into practice by
all the nations and not only by one or two. Consequently the advocates of Peace
must strive day and night, so that the individuals of every country may become
peace loving, public opinion may gain a strong and permanent footing, and day
by day the army of International Peace be increased, complete disarmament be
realized and the Flag of Universal Conciliation be waving on the summit of the
mountains of the earth...
"The ideals of Peace must be nurtured and spread among the
inhabitants of the world; they must be instructed in the school of Peace and
the evils of war. First: The financiers and bankers must desist from lending
money to any government contemplating to wage an unjust war upon an innocent
nation. Second: The presidents and managers of the railroads and steamship
companies must refrain from transporting war ammunition, infernal engines,
guns, and cannons and powder from one country into another. Third: The soldiers
must petition, through their representatives, the Ministers of War, the
politicians, the Congressmen and the generals to put forth in a clear,
intelligible language the reasons and the causes which have brought them to the
brink of such a national calamity. The soldiers must demand this as one of
their prerogatives. . .
"In short, every means that produces war must be checked and
the causes that prevent the occurrence of war be advanced---so that physical
conflict may become an impossibility. On the other hand, every country must be
properly delimited, its exact frontiers marked, its national integrity secured,
its permanent independence protected, and its vital interests honored by the
family of nations. These services ought to be rendered by an impartial,
international Commission. In this manner all causes of friction and differences
will be removed. And in the case there should arise some disputes between them,
they could arbitrate before the Parliament of Man, the representatives of which
should be chosen from among the wisest and most judicious men of all the
nations of the world."
(‘Abdu’l-Bahá:
Peace: More than an End to War,
pp. 177-178)
37.
"As to the question of disarmament, all nations must disarm at the same
time. It will not do at all, and it is not proposed, that some nations shall
lay down their arms while others, their neighbors, remain armed. The peace of
the world must be brought about by international agreement. All nations must
agree to disarm simultaneously. . .NO nation can follow a peace policy while
its neighbor remains warlike. . . There is no justice in that. Nobody would
dream of suggesting that the peace of the world could be brought about by any
such line of action. It is to be brought about by a general and comprehensive
international agreement, and in no other way...
"Simultaneous action," he [‘Abdu’l-Bahá] went on,
"is necessary in any scheme of disarmament. All the governments of the
world must transform their battleships and warcraft into merchant vessels. But
no one nation can by itself start in upon such a policy and it would be folly
should one power attempt to do so. . . it would simply invite destruction".
. . .
"Are there any signs that the permanent peace of the world
will be established in anything like a reasonable period?" ‘Abdu’l-Bahá
was asked.
"It will be established in this century,"
he answered. "It will be universal in the twentieth century. All nations
will be forced into it."
"Economic pressure will tell?"
"Yes: the nations will be forced to come to peace and to
agree to the abolition of war. The awful burdens of taxation for war purposes
will get beyond human endurance...
"No," said ‘Abdu’l-Bahá in conclusion, "I repeat,
no nation can disarm under these circumstances. Disarmament is surely coming,
but it must come, and it will come, by the universal consent of the civilized
nations of the earth. By international agreement the will lay down their arms
and the great era of peace will be ushered in.
"In this and no other way can peace be established upon the
earth."
(‘Abdu’l-Bahá:
Abdu’l-Baha in Canada, pp. 50-51
or Peace: More than an End to War,
pp. 177-178)