Involvement of the faithful in political life, and showing justice in all walks of life

Evening of Saturday, November 18, 1911, in the home of Monsieur Dreyfus, Paris

A provisional translation from Khetabat-e Mubarakeh (Talks of ‘Abdu’l-Baha) vol. 1, 174-79 (and from page 180 in the 1-volume edition). There are English notes of this talk, published in Star of the West 3:2 page 7, April 9 1912, and a less reliable version of these published in The Wisdom of Abdul Baha in 1924 and in almost identical form in Paris Talks. For the date of the talk, see the second comment below.

He is God.

In the world of existence, a human being should have the hope of reward and the fear of punishment, particularly those who serve in the government, and have the affairs of the state and the people in their grasp. If government officials do not have such a hope of reward and fear of retribution, they will certainly not behave with justice.

Rewards and punishments are the two poles on which the tent of the world is raised. Thus government officials are held back from committing injustice by the fear of punishment and eager hope for reward.

Consider despotic governments in which there is neither fear of punishment nor hope for rewards. As a result, the affairs of such governments do not pivot upon justice and fairness.

Rewards and punishments are of two sorts. One is political rewards and punishments, and the other is divine rewards and punishments. It is certain that, if some souls are firmly persuaded of divine rewards and punishments, and they are under the constraints of political rewards and punishments as well, those persons are more perfect, for they will constrained and deterred from practicing oppression. If both the fear of God and the fear of retribution are present, that is, if there is both spiritual and political deterrence, of course this is more perfect.

Some government officials, who both fear the chastisement of the state and dread divine torment, naturally observe justice to a greater extent. In particular, those who fear eternal punishment and have hope of everlasting reward: such souls make the greatest possible efforts in thinking how to implement justice, and they are averse to oppression.

For, for those who are firm believers, to commit tyranny is to be visited by divine punishment in the eternal world. Naturally, they will shun oppression and wrong-doing, especially since firm believers, if they dispense justice, will draw near to the threshold of grandeur, gain eternal life, enter into the Kingdom of God, and their faces will be illumined by the lights of divine grace and loving-kindness.

Thus, if government officials are religious, naturally that is better, for they are the manifestations of the fear of God.

My intent with these words is not that religion should have any business in politics. Religion has absolutely no jurisdiction or involvement in politics. For religion is related to spirits and the conscience while politics is related to the body.

Therefore the leaders of religions should not be involved in political matters, but should devote themselves to rectifying the morals of the people. They admonish and excite the desire and appetite for piety. They sustain the morals of the community, they impart spiritual understandings to the souls, and teach the [religious] sciences, but never get involved in political matters.

Baha’u’llah commands this. In the Gospels, it is written that you should give Caesar what is Caesar’s, and God what is God’s.

The essence of the matter is this: in Iran the righteous Bahai government officials observe the utmost justice, because they fear the wrath of God and hope for the mercy of God. However there are others who do have no scruples at all. However capable they may be, they never cease their oppressive and negligent acts. This is why Iran is in such difficulties.

I hope that all the friends will be the exponents of justice in all matters. Justice is not something that concerns only senior government officials: the merchant should show justice in transactions, the industrialist should show justice in his industry. [note 1] All people, great and small, must be committed to justice and equity. Justice can be defined as not exceeding one’s own rights, and dealing with all others as one would wish to be dealt with oneself. This is divine justice.

“God be praised! The sun of justice has risen above the horizon of Baha’u’llah. For in his tablets the foundations of such a justice have been laid as no mind hath, from the beginning of creation, conceived. [note 2] A station has been ordained for every human rank, which must not be exceeded. For example, it is said that industrialists of every kind must show justice in their industry. That is, they should not claim more than their due. If they are oppressive in their own business, they are no different to a tyrannous king. Every person who does not exhibit justice in his own dealings with others, is like a tyrannous ruler. Thus every human being is able to be just or tyrannous.

Therefore I hope that you will all be just in your dealings, and that you should have no thought but to associate with all peoples and exhibit the purest justice and equity in all your dealings. You should even put the rights of others before your own rights, and the interests of others before your own interests, so that you may be the manifestations of divine justice and live according to the teachings of Baha’u’llah. In his own life, Baha’u’llah experienced the greatest hardships and afflictions, so that all humanity might be well nurtured, just, and show all the human virtues. Turn your faces to eternal edification. Seek divine justice. Become the manifestations of the bounties and mercy of God that surround all peoples. This is my sincere prayer for you.

[The talk concludes with a prayer in Arabic that does not appear to have been translated elsewhere.]

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Eleven essentials: the Bahai principles as taught by Abdu’l-Baha in London

[This provisional translation was published previously on my Bahai Studies blog ~Sen]

Towards the end of his life, Baha’u’llah wrote a number of works that included numbered lists of his teachings. The Bisharat (Glad Tidings) and Tarazat (Ornaments) are examples. Abdu’l-Baha also wrote several letters that include such numbered lists of essential Bahai teachings, and he sometimes adopted the same format when speaking to gatherings. The records of these in English are often unreliable, but one of these “principles” talks does have authenticated Persian notes (here). It caught my attention because it includes “the separation of religion and politics” as a key principle and also refers to this as “not entering into politics” — a formulation that will be more familiar to Bahais.
The talk was probably addressed to a gathering of Bahais in London on the day of his departure, 3 October 1911, but the Islamic date is given as 11 Shawwal 1329 = 5 October 1911. According to the footnote shown in the inset, “some Persian texts say it was a Theosophical Society meeting in London on December 30, 1911.” This should presumably refer to a Theosophical Society meeting on September 30, 1911. A correspondent has pointed out that this date is confirmed by “the published accounts and records of the London Theosophical Society.” An earlier report of this talk is published in Abdu’l-Baha in London (which incidentally shows that — contrary to earlier understandings — some talks in that book can be authenticated as Bahai scripture). Naturally that report, based on an interpreter’s words, is more compact than the Persian version which I have translated. Its list of principles differs, having the equality of men and women added as an implication of the oneness of humanity, and missing the ninth and tenth principles in the Persian text: that religion is separated from politics and on the education and training of women. A correspondent tells me there is another report in Contemporary Review 1912 which has the same structure as the one in Abdu’l-Baha in London. My translation below is based entirely on the Persian notes referenced above.

He is God
O respected gathering, burning is the essential property of fire, and gleaming is the essential property of the power of lightening, shining is the essential property of the sun, and the essential property of soil is to promote growth. No dislocation is possible in the essential qualities of things. Therefore change and transformation, and transposition and alteration from one condition to another, come from the essential necessities of the contingent world. For example, the succession of seasons, of spring and summer, autumn and winter, and of day and night, flow from the essential qualities of the terrestrial world. Thus every spring is followed by autumn and every summer is followed by a winter, every day by a night, every dawn by an evening.

At a time when the divine religions had entirely decayed and the conduct of the people of the world had altered, when there were no glimmerings of the heavenly light to be seen, and benevolence was a thing of the past, when the darkness of bigotry and contention and slaughter reigned, and the winter with its gloom and cold prevailed, and shadows enveloped the world, Baha’u’llah arose on the horizon of Iran like a star. The lights of resplendent guidance shone out and the heavenly illumination dawned. He promulgated new teachings, reinvigorated the human virtues, revealed heavenly bounties and disclosed the power of spirituality. He brought the following fundamental principles into the world of existence, and promulgated them:

First, the investigation of reality. All religious communities are clinging to blind imitation and therefore are in complete disagreement with one another, and in bitter strife and conflict. However the appearance of reality uncovers this darkness and leads to unity in opinion. For reality admits no multiplicity.

Second, the unity of humanity. That is, all people are recipients of great and glorious favours, they are the servants of one God, they worship one Godhead. Mercy is extended to all, and every head is adorned with the crown of humanity. Therefore all the races and religious communities should consider themselves as brothers and sisters, they should regard themselves as the branches and leaves, the blossoms and fruit, of a single tree. For all of them are the descendants of Adam, all the pearls in one shell. At most, they are in need of education. They are ignorant, they are heedless, so they are should be guided. They are ill, they should be healed; they are children, they should be nurtured in the bosom of love so that they attain to maturity and reason; polishing is required until they are gleaming and luminous.

Third, religion is the foundation of harmony and love, of solidarity and unity. If religion is made the cause of enmity it yields not solidarity but rather troubles, and the absence of religion is better than its existence. The abandonment of religion is preferable to this.

Fourth, religion and learning are twins that cannot be separated, or they are two wings on which you fly. A single wing will not suffice. Any religion that is bereft of learning is to be considered as blind imitation. It is superficial, not spiritual. Therefore the promotion of learning is one of the limbs of religion.

Fifth, religious bigotry, racial prejudice, political partisanship and national bias bring down the edifice of humanity. The reality of the divine religions is one, for reality is one and admits not plurality, and all the prophets are in the utmost unity. The prophets are the mediators of the sun: in every season they rise from a certain point. Therefore each has spoken of his successor, and that successor has confirmed the truth of his predecessor. “No distinction do we make between any of them.” [Quran 2:285]

Sixth, equality between individuals, and perfect fellowship. Justice should be so perfect that the rights of the human race are protected and assured and the rights of the public are equal. This is one of the essential requirements of life in society.

Seventh, the equalisation of the means of livelihood for all humanity, to the extent that all are freed from poverty. Every person should have enough necessities and opportunities to live at ease in a certain honour and position. Although the Emir may be glorious and be surrounded with prosperity, the poor man also should have some daily sustenance. He should not be left in a state of degradation, nor should he be denied the enjoyment of life due to extreme hunger.

Eighth, the universal peace. A supreme tribunal should be formed by all the governments and religious communities, in general elections, and any differences and disputes arising among the governments and peoples should be settled in that tribunal, so that they do not lead to war.

Ninth, religion is separated from politics. Religion does not enter into political matters. In fact, it is linked with the hearts, not with the world of bodies. The leaders of religion should devote themselves to teaching and training the souls and propagating good morals, and they should not enter into political matters.

Tenth, the education and training of women, their progress, and consideration and respect for them, since they are partners and co-equals of men in life and, with respect to their humanity, are on an equal footing.

Eleventh, seeking the bounties of the Holy Spirit, so that spiritual civilization can be established. Material civilization alone is not enough, and does not lead to human happiness. Material civilization is like the body, and spiritual civilization is like the spirit. The body does not live without the spirit. The Quran says, “Truly, We have created the human being in the best of moulds.” [95:4]

These are a selection from the teachings of Baha’u’llah. He demonstrated perseverance and bore trials and afflictions to establish and promulgate them. He was always a prisoner, enduring punishment, heavily burdened, but in the prison he laid the foundations for this sublime mansion. From the darkness of the prison he illumined the horizons with this radiant light. The supreme desire of the Bahais is that these teachings should be put in practice. They strive with heart and soul, willing to sacrifice themselves for this goal, so that heavenly light may illumine the human race.

I am exceedingly pleased to have been able to speak with you in this respected gathering. I hope very much that you will accept my sincere reflections, and breathe a prayer in your hearts that you may be aided to attain to the highest distinction of the human world.

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