Baha’i Q & A on War & Peace
(Note: This compilation is
based on the publication by the External Affairs Office of the National
Spiritual Assembly of the Baha’is of the United States, 2003, and the questions
and quotations below are taken from it and edited for this version.)
1. "War is really nothing more but the result of
existing forces. Should we desire
to end that devastating consequence we should go back to the basic causes and
remedy those evils. We should
eliminate the hatreds, national bigotry, mistrust and
self-aggrandizement as well as economic, social and religious differences which
now prevail in the world if we desire to establish an abiding peace. And nothing can achieve this save the
Teachings of Bahá'u'lláh, for they change the human
heart and also prescribe definite precepts that would render our social
environment healthy and peaceful."
(From a letter written on behalf of Shoghi Effendi to an individual, 11 May 1932)
2. "The forces which united the remedial reactions
of so many nations to the sudden crisis in this region demonstrated beyond any
doubt the necessity of the principle of collective security prescribed by Bahá'u'lláh more than a century ago as a means of resolving
conflict. While the international
arrangement envisioned by Him for the full application of this principle is far
from having been adopted by the rulers of mankind, a long step towards the
behavior outlined for the nations by the Lord of the Age has thus been
taken. How illuminating are Bahá'u'lláh's words foreshadowing the future reorientation
of the nations: "Be united, O
concourse of the sovereigns of the world," He wrote, "for thereby
will the tempest of discord be stilled amongst you, and your peoples find
rest. Should any one among you take
up arms against another, rise ye all against him, for this is naught but
manifest justice."
(Universal House of Justice, Ridván Message 1991)
Q2: Are Baha’is pacifists?
3. "...Bahá'ís recognize the right and duty of
governments to use force for the maintenance of law and order and to protect
their people. …..The Bahá'í Faith draws a very definite
distinction between the duty of an individual to forgive and ‘to be killed rather
than to kill’ and the duty of society to uphold justice. This matter is explained by 'Abdu'l-Bahá in Some Answered Questions. " (The Universal House of Justice, a letter of February 9, 1967)
4. There
are two sorts of retributory punishments. One is vengeance, the other,
chastisement. Man has not the right to take vengeance, but the community has
the right to punish the criminal; and this punishment is intended to warn and
to prevent so that no other person will dare to commit a like crime. This punishment
is for the protection of man's rights, but it is not vengeance; vengeance
appeases the anger of the heart by opposing one evil to another. This is not
allowable, for man has not the right to take vengeance. But if criminals were
entirely forgiven, the order of the world would be upset. So punishment is one
of the essential necessities for the safety of communities, but he who is
oppressed by a transgressor has not the right to take vengeance. On the
contrary, he should forgive and pardon, for this is worthy of the world of man.The communities must punish
the oppressor, the murderer, the malefactor, so as to warn and restrain others
from committing like crimes. But the most essential thing is that the people
must be educated in such a way that no crimes will be committed; for it is
possible to educate the masses so effectively 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……But
the community has the right of defense and of self-protection; moreover, the
community has no hatred nor animosity for the murderer: it imprisons or
punishes him merely for the protection and security of others. It is not for
the purpose of taking vengeance upon the murderer, but for the purpose of
inflicting a punishment by which the community will be protected. If the
community and the inheritors of the murdered one were to forgive and return
good for evil, the cruel would be continually ill-treating others, and
assassinations would continually occur. Vicious people, like wolves, would
destroy the sheep of God. The community has no ill-will and rancor in the
infliction of punishment, and it does not desire to appease the anger of the
heart; its purpose is by punishment to protect others so that no atrocious
actions may be committed……But if the community would endeavor to educate the
masses, day by day knowledge and sciences would increase, the understanding
would be broadened, the sensibilities developed, customs would become good, and
morals normal; in one word, in all these classes of perfections there would be
progress, and there would be fewer crimes. (Abdu’l-Baha,
Some Answered Questions,
Q: Do
Baha’is believe in disarmament?
5. "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.…" ('Abdu'l-Bahá, 'Abdu'l-Bahá in
6. "At the present time, the subject of nuclear
disarmament has become very much a political issue,
with demonstrations taking place not only in the United States but also in
England and some western European countries. To single out nuclear disarmament falls
short of the Bahá'í position and would involve the Faith in the current
disputes between nations. It is
very clear that Bahá'ís believe disarmament, not only of nuclear weapons but of
biological, chemical, and all other forms, is essential." (12 January 1983, a letter written on behalf of the
Universal House of Justice)
Q: What is collective security?
7. "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.… Should any king take up arms against
another, all should unitedly arise and prevent him." (Gleanings from the Writings of Bahá'u'lláh, p.249)
8. "They [sovereigns] must conclude a binding
treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world
and obtain for it the sanction of all the human race. This supreme and noble undertaking – the
real source of the peace and well-being of all the world – should be regarded
as sacred by all that dwell on earth.
All the forces of humanity must be mobilized to ensure the stability and
permanence of this Most Great Covenant.
In this all-embracing Pact the limits and frontiers of each and every
nation should be clearly fixed, the principles underlying the relations of
governments towards one another definitely laid down, and all international
agreements and obligations ascertained.
In like manner, the size of the armaments of every government should be
strictly limited. For if the
preparations for war and the military forces of any nation should be allowed to
increase, they will arouse the suspicion of others. The fundamental principle underlying this
solemn Pact should be so fixed that if any government later violate any one of
its provisions, all the governments on earth should arise to reduce it to utter
submission, nay the human race as a whole should resolve, with every power at
its disposal, to destroy that government."
('Abdu'l-Bahá, The
Secret of Divine Civilization, pp.64-65)
9. "Two points bear emphasizing in all these
issues. One is that the abolition
of war is not simply a matter of signing treaties and protocols; it is a
complex task requiring a new level of commitment to resolving issues not
customarily associated with the pursuit of peace. Based on political agreements alone, the
idea of collective security is a chimera.
The other point is that the primary challenge in dealing with issues of
peace is to raise the context to the level of principle, as distinct from pure
pragmatism. For, in essence, peace
stems from an inner state supported by a spiritual or moral attitude, and it is
chiefly in evoking this attitude that the possibility of enduring solutions can
be found."
(Universal House of Justice, The Promise of
World Peace, 1985, p.27)
Q: How can we view the current world events in the
light of the principle of collective security?
10. "...as can readily be seen, the
application of collective security has yet to mature in an evolving process
which derives its efficacy from a solidarity of purpose arrived at through
unity of vision and action on the part of all the nations. The ways of applying it will of
necessity differ from case to case and take time, with the trials and reverses
such challenges entail, to acquire the status of a confirmed international
policy. Ups and downs of so crucial
a development in the ordering of human affairs throughout the planet are
inevitable; it is therefore not possible, nor is it wise, for Bahá'ís to judge
the elements of what is happening in the primal attempts at employing this
principle. They can, however, take
heart from the efforts that have been and will be made to effect it that what Bahá'u'lláh has prescribed is indeed coming to pass step by
step." (From a letter written on
behalf of the Universal House of Justice to an individual, 26 February
2003)
Q: Should the Baha’is criticize leaders of
government?
11. "The one true God, exalted be His glory,
hath bestowed the government of the earth upon the kings. To none is given the right to act in any
manner that would run counter to the considered views of them who are in
authority. 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,
p.241)
12. "Loyalty (to the) World Order of Bahá'u'lláh, security of its basic institutions, both
imperatively demand all its avowed supporters... (to) abstain individually and
collectively, in word (and) action, informally as well as in all official
utterances and publications, from assigning blame, taking sides, however
indirectly, in recurring political crises now agitating (and) ultimately
engulfing human society."
(Shoghi Effendi,
Directives from the Guardian, p.56)
13. "The Guardian wishes me to draw the attention
of the friends through you that they should be very careful in their public
utterances not to mention any political figures – either side with them or
denounce them. This is the first
fact to bear in mind. Otherwise
they will involve the friends in political matters, which is infinitely
dangerous for the Cause."
(From a letter written on behalf of the
Guardian to the NSA of the United States and Canada, 12 January 1933)
Q: Should Baha’is discuss current political events or
attend marches and demonstrations that deal with the current world situation,
such as those involving Iraq?
14. "In another Tablet He [Bahá'u'lláh]
laid on His followers the obligation to ‘behave towards the government of the
country in which they reside with loyalty, honesty and truthfulness.’ 'Abdu'l-Bahá reaffirmed the same principles. When in America He explained: ‘The
essence of the Bahá'í spirit is that, in order to establish a better social
order and economic condition, there must be allegiance to the laws and principles
of government.’ And in a Tablet He
referred to the ‘irrefutable command that the Blessed Perfection hath given’ in
His Tablets, namely, ‘that the believers must obey the kings with the utmost
sincerity and fidelity, and He hath forbidden them [the believers] to interfere
at all with political problems. He
hath even prohibited the believers from discussing political affairs.’
"
(From a letter of the Universal House of
Justice to an individual, 8 December 1967)
15. "In view of the necessity of the Bahá'í
community to relate to governments... a correct understanding of what is
legitimate Bahá'í action in the face of the policy of non-interference with
government affairs is bound to be difficult to achieve on the part of
individual friends... it is important that decisions as to the conduct of such
relationships be made by authorized institutions of the Faith and not by
individuals. In matters of this
kind, given the utter complexity of human affairs with which the Bahá'í
community must increasingly cope both spiritually and practically, individual
judgment is not sufficient... The friends must learn to appreciate this new
situation – to acquiesce to the prerogative of their elected institutions to
decide on questions involving or affecting relations with their governments,
and evince confidence in the incontrovertible promise of Bahá'u'lláh
to protect His community."
(From a letter written on behalf of the
Universal House of Justice to an individual, 23 June 1987)
16. "...an unwise act or statement by a Bahá'í
in one country could result in a grave setback for the Faith there or elsewhere
– and even the loss of the lives of fellow believers." (From a letter of the Universal House of
Justice to an individual, 8 December 1967)
17. "Your Spiritual Assembly's sense that
Bahá'ís should exercise extreme caution in any active involvement in
demonstrations is correct. Although
there is no prohibition against individual Bahá'ís joining in marches and
demonstrations as long as they are legal, nonviolent, and politically
nonpartisan, one would hope that individuals would be guided by their Bahá'í
principles when considering the implications of their participation in this
type of activity. In the case that
you mention in your letter, the overarching principle is that the Bahá'í Faith
does not take sides in conflicts between countries, and participating in a
march or demonstration for or against military action in another country
presupposes taking sides." (The Universal House of
Justice, 3 January 2003)
Q: What about participation in signing petitions or
writing letters to the government leaders?
18. "The Bahá'ís should refrain from signing
petitions designed to bring pressure on the Government which may have any
political character whatsoever.
There are so many other people who can carry on progressive types of
activity, but only the Bahá'ís can do the work of Bahá'u'lláh."
(The Unfolding Destiny of the British Bahá'í
Community, p.444)
Q.
What can we do?
19. (The Lesser Peace) "will initially be a political unity arrived
at by the decision of the governments of various nations; it will not be established
by direct action of the Bahá'í community." (Shogi Effendi)
20. "The well-being of mankind, its peace and
security, are unattainable unless and until its unity is firmly
established. This unity can never
be achieved so long as the counsels which the Pen of the Most High hath
revealed are suffered to pass unheeded."
(Gleanings from the Writings of Bahá'u'lláh,
p.286)
21. "Indeed, by promoting the principles of
the Faith, which are indispensable to the maintenance of peace, and by
fashioning the instruments of the Bahá'í Administrative Order, which we are
told by the beloved Guardian is the pattern for future society, the Bahá'ís are
constantly engaged in laying the groundwork for a permanent peace, the Most Great Peace being their ultimate goal."
(From a letter written on behalf of the
Universal House of Justice to an individual, 31 January 1985)
22. "The aim of the Bahá'ís is to reconcile
viewpoints, to heal divisions, and to bring about tolerance and mutual respect
among men, and this aim is undermined if we allow ourselves to be swept along
by the ephemeral passions of others.
This does not mean that Bahá'ís cannot collaborate with any non-Bahá'í
movement; it does mean that good judgment is required to distinguish those
activities and associations which are beneficial and constructive from those
which are divisive."
(From a letter written on behalf of the
Universal House of Justice to an individual, 12 January 2003)
23. "The fundamental purpose of our Faith is
unity and the establishment of Peace.
This goal, which is the longing of people throughout an increasingly
insecure world, can only be achieved through the Teachings of Bahá'u'lláh.
Since it is only the Bahá'ís who can give these Teachings to mankind,
the friends must weigh carefully how they will spend their time and energy and
guard against associating with activities which unduly distract them from their
primary responsibility of sharing the Message of Bahá'u'lláh."
(From a letter written on behalf of the Universal
House of Justice to an individual, 4 July 1982)
24. "It is evident... that a systematic
approach to training has created a way for Bahá'ís to reach out to the
surrounding society, share Bahá'u'lláh's message with
friends, family, neighbors and co-workers, and expose
them to the richness of His teachings.
This outward-looking orientation is one of the finest fruits of the
grassroots learning taking place."
(From a letter of the Universal House of Justice, 17
January 2003)
25. "As the international situation worsens,
as the fortunes of mankind sink to a still lower ebb, the momentum of the Plan
must be further accelerated, and the concerted exertions of the community
responsible for its execution rise to still higher levels of consecration and
heroism. As the fabric of
present-day society heaves and cracks under the strain and stress of portentous
events and calamities, as the fissures, accentuating the cleavage separating
nation from nation, class from class, race from race, and creed from creed,
multiply, the prosecutors of the Plan must evince a still greater cohesion in
their spiritual lives and administrative activities, and demonstrate a higher
standard of concerted effort, of mutual assistance, and of harmonious
development in their collective enterprises."
(Shoghi Effendi,
Citadel of Faith, p.43)
Conclusion
Non-Participation in Partisan Politics, not Indifference
26.
"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)
27.
"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)
28.
"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)
29.
"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)