O people of God! Be not occupied with yourselves. Be intent on the
betterment of the world and the training of nations.--BAHA'U'LLAH.
Religion the Basis of Civilization
According to the Baha'i view, the problems of human life, individual and
social, are so inconceivably complex that the ordinary human intellect is
incapable of itself of solving them aright. Only the Omniscient fully
knows the purpose of creation and how that purpose may be achieved.
Through the Prophets He shows to mankind the true goal of human life and
the right path of progress; and the building up of a true civilization
depends upon faithful adherence to the guidance of prophetic Revelation.
Baha'u'llah says:--
Religion is the greatest instrument for the order of the world and
the tranquillity of all existent beings. The weakening of the
pillars of religion has encouraged the ignorant and rendered them
audacious and arrogant. Truly I say, whatever lowers the lofty
station of religion will increase heedlessness in the wicked, and
finally result in anarchy....
Consider the civilization of the people of the Occident--how it has
occasioned commotion and agitation to the people of the world.
Infernal instruments have been devised, and such atrocity is
displayed in the destruction of life as has not been seen by the
eye of the world, nor heard by the ear of nations. It is
impossible to reform these violent, overwhelming evils, except the
peoples of the world become united upon a certain issue or under
the shadow of One Religion....
O people of Baha! Each one of the revealed Commands is a mighty
stronghold for the protection of the world.--Words of Paradise.
The present state of Europe and of the world in general eloquently
confirms the truth of these words written so many years ago. Neglect of
the prophetic commands and the prevalence of irreligion have been
accompanied by disorder and destruction on the most terrible scale, and,
without the change of heart and aim which is the essential characteristic
of true religion, the reform of society seems an utter impossibility.
Justice
In the little book of Hidden Words, in which Baha'u'llah gives in brief
the essence of the prophetic teachings, His first counsel refers to the
individual life: "Possess a pure, kindly and radiant heart." The next
indicates the fundamental principle of true social life:--
O Son of Spirit!
The best beloved of all things in My sight is Justice; turn not
away therefrom if thou desirest Me, and neglect it not that I may
confide in thee. By its aid thou shalt see with thine own eyes and
not through the eyes of others, and shalt know of thine own
knowledge and not through the knowledge of thy neighbor. Ponder
this in thy heart; how it behooveth thee to be. Verily justice is
My gift to thee and the sign of My loving-kindness. Set it then
before thine eyes.
The first essential of social life is that individuals should become
capable of discerning the true from the false and right from wrong, and of
seeing things in their true proportions. The greatest cause of spiritual
and social blindness, and the greatest foe of social progress, is
selfishness. Baha'u'llah says:--
O ye sons of intelligence! The thin eye lid prevents the eye from
seeing the world and what is contained therein. Then think of the
result when the curtain of greed covers the sight of the heart!
O people! The darkness of greed and envy obscures the light of the
soul as the cloud prevents the penetration of the sun's rays.
(Tablet to some Persian Zoroastrian Baha'is).
Long experience is at last convincing men of the truth of the prophetic
teaching that selfish views and selfish actions inevitably bring social
disaster, and that if humanity is not to perish ingloriously, each must
look on the things of his neighbor as of equal importance with his own,
and subordinate his own interests to those of humanity as a whole. In this
way the interests of each and all will ultimately be best served.
Baha'u'llah says:--"O son of man! If thine eyes be turned towards mercy,
forsake the things that profit thee, and cleave unto that which will
profit mankind. And if thine eyes be turned towards justice, choose thou
for thy neighbor that which thou choosest for thyself."--Words of Paradise.
Government
The teachings of Baha'u'llah contain two different types of reference to
the question of true social order. One type is exemplified in the tablets
revealed to the Kings, which deal with the problem of government as
existing in the world during Baha'u'llah's life on earth; the other
references are to the new order to be developed within the Baha'i
community itself.
Hence arises the sharp contrast between such passages as: "The one true
God, exalted be His glory, hath ever regarded, and will continue to
regard, the hearts of men as His own, His exclusive possession. All else,
whether pertaining to land or sea, whether riches or glory, He hath
bequeathed unto the Kings and rulers of the earth"' and "It beseemeth all
men, in this Day, to take firm hold on the Most Great Name, and to
establish the unity of all mankind. There is no place to flee to, no
refuge that any one can seek, except Him."--Gleanings from the Writings of
Baha'u'llah, pp. 206, 203.
The apparent incompatibility of these two views is removed when we observe
the distinction which Baha'u'llah makes between the "Lesser Peace" and the
"Most Great Peace." In His tablets to the Kings Baha'u'llah called upon
them to assemble and take measures for the maintenance of political peace,
the reduction of armaments and the removal of the burdens and insecurity
of the poor. But His words make it perfectly clear that their failure to
respond to the needs of the time would result in wars and revolutions
leading to the overthrow of the old order. Therefore, on the one hand He
said: "What mankind needeth in this day is obedience unto them that are in
authority," and on the other, "Those men who, having amassed the vanities
and ornaments of the earth, have turned away disdainfully from God--these
have lost both this world and the world to come. Ere long, will God, with
the Hand of Power, strip them of their possessions, and divest them of the
robe of His bounty." "We have a fixed time for you, O peoples. If ye fail,
at the appointed hour, to turn towards God, He, verily, will lay violent
hold on you, and will cause grievous afflictions to assail you from every
direction." "The signs of impending convulsions and chaos can now be
discerned, inasmuch as the prevailing order appeareth to be lamentably
defective." "We have pledged Ourselves to secure Thy triumph upon earth
and to exalt Our Cause above all men, though no king be found who would
turn his face towards Thee." Gleanings from the Writings of Baha'u'llah,
pp. 207, 209, 214, 216, 248-249.
The Great Being, wishing to reveal the prerequisites of the peace
and tranquillity of the world and the advancement of its peoples,
hath written: 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 tranquillity of the
peoples of the earth, to be fully reconciled among themselves.
Should any kind take up arms against another, all should unitedly
arise and prevent him.--Gleanings from the Writings of Baha'u'llah,
p. 249.
By such counsel, Baha'u'llah revealed the conditions under which
public responsibility must be discharged in this Day of God.
Appealing for international solidarity on the one hand, He no less
clearly warned the rulers that continuance of strife would destroy
their power. Now modern history confirms this warning, in the rise
of those coercive movements which in all civilized nations have
attained such destructive energy, and in the development of
warfare to the degree that victory is no longer attainable by any
party. "Now that ye have refused the Most Great Peace, hold ye
fast unto this, the Lesser Peace, that haply ye may in some degree
better your own condition and that of your dependents." "That
which the Lord hath ordained as the sovereign remedy and mightiest
instrument for the healing of all the world is the union of all
its peoples in one universal Cause, one common Faith. This can in
no wise be achieved except through the power of a skilled, an
all-powerful and inspired Physician."--Gleanings from the Writings
of Baha'u'llah, pp. 254, 255.
By the Lesser Peace is meant a political unity of states, while the Most
Great Peace is a unity embracing spiritual as well as political and
economic factors. "Soon will the present-day order be rolled up, and a new
one spread out in its stead."--Gleanings from the Writings of Baha'u'llah,
p. 7.
In former ages, a government could concern itself with external matters
and material affairs, but today the function of government demands a
quality of leadership, of consecration and of spiritual knowledge
impossible save to those who have turned to God.
Political Freedom
Although advocating as the ideal condition a representative form of
government, local, national and international, Baha'u'llah teaches that
this is possible only when men have attained a sufficiently high degree of
individual and social development. Suddenly to grant full self-government
to people without education, who are dominated by selfish desires and are
inexperienced in the conduct of public affairs, would be disastrous. There
is nothing more dangerous than freedom for those who are not fit to use it
wisely. Baha'u'llah writes in the Book of Aqdas:--
Consider the pettiness of men's minds. They ask for that which
injureth them, and cast away the thing that profiteth them. They
are, indeed, of those that are far astray. We find some men
desiring liberty, and priding themselves therein. Such men are in
the depths of ignorance.
Liberty must, in the end, lead to sedition, whose flames none can
quench. Thus warneth you He Who is the Reckoner, the All-Knowing.
Know ye that the embodiment of liberty and its symbol is the
animal. That which beseemeth man is submission unto such
restraints as will protect him from his own ignorance, and guard
him against the harm of the mischief-maker. Liberty causeth man to
overstep the bounds of propriety, and to infringe on the dignity
of his station. It debaseth him to the level of extreme depravity
and wickedness.
Regard men as a flock of sheep that need a shepherd for their
protection. This, verily, is the truth, the certain truth. We
approve of liberty in certain circumstances, and refuse to
sanction it in others. We, verily, are the All-Knowing.
Say: True liberty consisteth in man's submission unto My
commandments, little as ye know it. Were men to observe that which
We have sent down unto them from the Heaven of Revelation, they
would, of a certainty, attain unto perfect liberty. Happy is the
man that hath apprehended the Purpose of God in whatever He hath
revealed from the Heaven of His Will, that pervadeth all created
things. Say: The liberty that profiteth you is to be found nowhere
except in complete servitude unto God, the Eternal Truth. Whoso
hath tasted of its sweetness will refuse to barter it for all the
dominion of earth and heaven.--Kitab-i-Aqdas.
For improving the condition of backward races and nations, the Divine
teachings are the sovereign remedy. When both people and statesmen learn
and adopt these teachings the nations will be freed from all their bonds.
Rulers and Subjects
Baha'u'llah forbids tyranny and oppression in the most emphatic terms. In
Hidden Words He writes:--
O Oppressors of Earth!
Withdraw your hands from tyranny, for I have pledged Myself not to
forgive any man's injustice. This is My covenant which I have
irrevocably decreed in the preserved tablet and sealed it with My
seal of glory.
Those entrusted with the framing and administration of laws and
regulations must "hold fast to the rope of Consultation, and decide upon
and execute that which is conducive to the people's security, affluence,
welfare and tranquillity; for if matters be arranged otherwise, it will
lead to discord and tumult."--Tablet of the World.
On the other hand, the people must be law-abiding and loyal to the just
government. They must rely on educational methods and on the force of good
example, not on violence, for bringing about a better state of affairs in
the nation. Baha'u'llah says:--
In every country where any of this community reside, they must
behave toward the government of that country with faithfulness,
truthfulness, and obedience.--Glad Tidings.
O people of God! Adorn your temples with the mantle of
trustworthiness and integrity; then assist your Lord with the
hosts of good deeds and good morals. Verily We have forbidden you
sedition and strife, in My Books and Epistles, in My Writings and
Tablets; and by this We have desired only your loftiness and
exaltation.--Tablet of I_sh_raqat.
Appointment and Promotion
In making appointments, the only criterion must be fitness for the
position. Before this paramount consideration, all others, such as
seniority, social or financial status, family connection or personal
friendship, must give way. Baha'u'llah says in the Tablet of I_sh_raqat:--
The fifth I_sh_raq (Effulgence) is the knowledge by governments of
the condition of the governed, and the conferring of ranks
according to desert and merit. Regard to this matter is strictly
enjoined upon every chief and ruler, that haply traitors may not
usurp the positions of trustworthy men nor spoilers occupy the
seats of guardians.
It needs but little consideration to show that when this principle becomes
generally accepted and acted upon, the transformation in our social life
will be astounding. When each individual is given the position for which
his talents and capabilities specially fit him he will be able to put his
heart into his work and become an artist in his profession, with
incalculable benefit to himself and the rest of the world.
Economic Problems
The Baha'i teachings insist in the strongest terms on the need for reform
in the economic relations of rich and poor. 'Abdu'l-Baha says:--
The arrangements of the circumstances of the people must be such
that poverty shall disappear, that everyone, as far as possible,
according to his rank and position, shall share in comfort and
well-being. We see among us men who are overburdened with riches
on the one hand, and on the other those unfortunate ones who
starve with nothing; those who possess several stately palaces,
and those who have not where to lay their head.... This condition
of affairs is wrong, and must be remedied. Now the remedy must be
carefully undertaken. It cannot be done by bringing to pass
absolute equality between men. Equality is a chimera! It is
entirely impracticable. Even if equality could be achieved it
could not continue; and if its existence were possible, the whole
order of the world would be destroyed. The Law of Order must
always obtain in the world of humanity. Heaven has so decreed in
the creation of man.... Humanity, like a great army, requires a
general, captains, underofficers in their degree, and soldiers,
each with their appointed duties. Degrees are absolutely necessary
to ensure an orderly organization. An army could not be composed
of generals alone, or of captains only, or of nothing but soldiers
without anyone in authority.
Certainly, some being enormously rich and other lamentably poor,
an organization is necessary to control and improve this state of
affairs. It is important to limit riches, as it is also of
importance to limit poverty. Either extreme is not good.... When
we see poverty allowed to reach a condition of starvation, it is a
sure sign that somewhere we shall find tyranny. Men must bestir
themselves in this matter, and no longer delay in altering
conditions which bring the misery of grinding poverty to a very
large number of people.
The rich must give of their abundance; they must soften their
hearts and cultivate a compassionate intelligence, taking thought
for those sad ones who are suffering from lack of the very
necessaries of life.
There must be special laws made, dealing with these extremes of
rich and want.... The government of the countries should conform
to the Divine Law which gives equal justice to all.... Not until
this is done will the Law of God be obeyed.
Public Finance
'Abdu'l-Baha suggests that each town and village or district should be
entrusted as far as possible with the administration of fiscal matters
within its own area and should contribute its due proportion for the
expenses of the general government. One of the principal sources of
revenue should be a graduated income tax. If a man's income does not
exceed his necessary expenditure he should not be required to pay any tax,
but in all cases where income exceeds the necessary expenditure a tax
should be levied, the percentage of tax increasing as the surplus of
income over necessary expenditure increases.
On the other hand, if a person, through illness, poor crops, or other
cause for which he is not responsible, is unable to earn an income
sufficient to meet his necessary expenses for the year, then what he lacks
for the maintenance of himself and his family should be supplied out of
public funds.
There will also be other sources of public revenue, e.g. from intestate
estates, mines, treasure trove and voluntary contributions; while among
the expenditures will be grants for the support of the infirm, of orphans,
of schools, of the deaf and blind, and for the maintenance of public
health. Thus the welfare and comfort of all will be provided for.(26)
Voluntary Sharing
In a letter to the Central Organization for a Durable Peace, written in
1919, 'Abdu'l-Baha says:--
Among the teachings of Baha'u'llah 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 rather 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
Baha'is.
Work for All
One of the most important instructions of Baha'u'llah in regard to the
economic question is that all must engage in useful work. There must be no
drones in the social hive, no able-bodied parasites on society. He says:--
It is enjoined on every one of you to engage in some
occupation--some art, trade or 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 the mornings and evenings.
Waste not your time in idleness and indolence, and occupy
yourselves with that which will profit yourselves and others
beside yourselves, Thus hath the matter been decreed in this
Tablet, from the Horizon of which the Sun of Wisdom and Divine
Utterance is gleaming! The most despised of men before is he who
sits and begs. Cling unto the rope of means, relying upon God, the
Causer of Causes.--Glad Tidings.
How much of the energy employed in the business world of today is expended
simply in canceling and neutralizing the efforts of other people--in
useless strife and competition! And how much in ways that are still more
injurious! Were all to work, and were all work, whether of brain or hand,
of a nature profitable to mankind, as Baha'u'llah commands, then the
supplies of everything necessary for a healthy, comfortable and noble life
would amply suffice for all. There need be no slums, no starvation, no
destitution, no industrial slavery, no health-destroying drudgery.
The Ethics of Wealth
According to the Baha'i teachings, riches rightly acquired and rightly
used are honorable and praiseworthy. Services rendered should be
adequately rewarded. Baha'u'llah says in the Tablet of Tarazat:--"The
people of Baha must not refuse to discharge the due reward of anyone, and
must respect possessors of talent, ... One must speak with justice and
recognize the worth of benefits."
With regard to interest on money, Baha'u'llah writes in the Tablet of
I_sh_raqat as follows:--
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 "Qar-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 beloved 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.
No Industrial Slavery
In the Book of Aqdas Baha'u'llah forbids slavery, and 'Abdu'l-Baha has
explained that not only chattel slavery, but also industrial slavery, is
contrary to the law of God. When in the United States in 1912, He said to
the American people:--
Between 1860 and 1865 you did a wonderful thing; you 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 Baha'is 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.
It is by friendly consultation and cooperation, by just copartnership and
profit-sharing, that the interests of both capital and labor will be best
served. The harsh weapons of the strike and lockout are injurious, not
only to the trades immediately affected, but to the community as a whole.
It is, therefore, the business of the governments to devise means for
preventing recourse to such barbarous methods of settling disputes.
'Abdu'l-Baha said at Dublin, New Hampshire, in 1912:--
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 law, 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.
Bequest and Inheritance
Baha'u'llah states that a person should be free to dispose of his
possessions during his lifetime in any way he chooses, and it is incumbent
on everyone to write a will stating how his property is to be disposed of
after his death. When a person dies without leaving a will, the value of
the property should be estimated and divided in certain state proportions
among seven classes of inheritors, namely, children, wife or husband,
father, mother, brothers, sisters and teachers, the share of each
diminishing from the first to the last. In the absence of one or more of
these classes, the share which would belong to them goes to the public
treasury, to be expended on the poor, the fatherless and the widows, or on
useful public works. If the deceased has no heirs, then all his property
goes to the public treasury.
There is nothing in the law of Baha'u'llah to prevent a man from leaving
all his property to one individual if he pleases, but Baha'is will
naturally be influenced, in making their wills, by the model Baha'u'llah
has laid down for the case of intestate estates, which ensures
distribution of property among a considerable number of heirs.
Equality of Men and Women
One of the social principles to which Baha'u'llah attaches great
importance is that women should be regarded as the equals of men and
should enjoy equal rights and privileges, equal education and equal
opportunities.
The great means on which He relies for bringing about the emancipation of
women is universal education. Girls are to receive as good an education as
boys. In fact, the education of girls is even more important than that of
boys, for in time these girls will become mothers, and, as mothers, they
will be the first teachers of the next generation. Children are like green
and tender branches; if the early training is right they grow straight,
and if it is wrong they grow crooked; and to the end of their lives they
are affected by the training of their earliest years. How important, then,
that girls should be well and wisely educated!
During His Western tours, 'Abdu'l-Baha had frequent occasion to explain
the Baha'i teachings on this subject. At a meeting of the Women's Freedom
League in London in January 1913, He said:--
Humanity is like a bird with its two wings--the one is male, the
other female. Unless both wings are strong and impelled by some
common force, the bird cannot fly heavenwards. According to the
spirit of this age, women must advance and fulfill their mission
in all departments of life, becoming equal to men. They must be on
the same level as men and enjoy equal rights. This is my earnest
prayer and it is one of the fundamental principles of Baha'u'llah.
Some scientists have declared that the brains of men weigh more
than those of women, and claim this as a proof of man's
superiority. Yet when we look around us we see people with small
heads, whose brains much weigh little, who show the greatest
intelligence and great powers of understanding; and others with
big heads, whose brains must be heavy, and yet they are witless.
Therefore the avoirdupois of the brain is no true measure of
intelligence or superiority.
When men bring forward as a second proof of their superiority the
assertion that women have not achieved as much as men, they use
poor arguments which leave history out of consideration. If they
kept themselves more fully informed historically, they would know
that great women have lived and achieved great things in the past,
and that there are many living and achieving great things today.
Here 'Abdu'l-Baha described the achievements of Zenobia and other great
women of the past, concluding with an eloquent tribute to the fearless
Mary Magdalene, whose faith remained firm while that of the apostles was
shaken. He continued:--
Amongst the women of our own time is Qurratu'l-'Ayn, the daughter
of a Muhammadan priest. At the time of the appearance of the Bab
she showed such tremendous courage and power that all who heard
her were astonished. She threw aside her veil despite the
immemorial custom of the women of Persia, and although it was
considered impolite to speak with men, this heroic woman carried
on controversies with the most learned men, and in every meeting
she vanquished them. The Persian Government took her prisoner; she
was stoned in the streets, anathematized, exiled from town to
town, threatened with death, but she never failed in her
determination to work for the freedom of her sisters. She bore
persecution and suffering with the greatest heroism; even in
prison she gained converts. To a Minister in Persia, in whose
house she was imprisoned, she said: "You can kill me as soon as
you like but you cannot stop the emancipation of women." At last
the end of her tragic life came; she was carried into a garden and
strangled. She put on, however, her choicest robes as if she were
going to join a bridal party. With such magnanimity and courage
she gave her life, startling and thrilling all who saw her. She
was truly a great heroine. Today in Persia, among the Baha'is,
there are women who also show unflinching courage, and who are
endowed with great poetic insight. They are most eloquent, and
speak before large gatherings of people.
Women must go on advancing; they must extend their knowledge of
science, literature, history, for the perfection of humanity.
Erelong they will receive their rights. Men will see women in
earnest, bearing themselves with dignity, improving the civil and
political life, opposed to warfare, demanding suffrage and equal
opportunities. I expect to see you advance in all phases of life;
then will your brows be crowned with the diadem of eternal glory.
Women and the New Age
When woman's point of view receives due consideration and woman's will is
allowed adequate expression in the arrangement of social affairs, we may
expect great advancement in matters which have often be grievously
neglected under the old regime of male dominance--such matters as health,
temperance, peace, and regard for the value of the individual life.
Improvements in these respects will have very far-reaching and beneficent
effects. 'Abdu'l-Baha says:--
The world in the past has been ruled by force, and man has
dominated over woman by reason of his more forceful and aggressive
qualities both of body and mind. But the balance is already
shifting; force is losing its dominance, and mental alertness,
intuition, and the spiritual qualities of love and service, in
which woman is strong, are gaining ascendancy. Hence the new age
will be an age less masculine and more permeated with the feminine
ideals, or, to speak more exactly, will be an age in which the
masculine and feminine elements of civilization will be more
evenly balanced.--Star of the West, viii, No. 3, p. 4 [from report
of remarks made aboard the S.S. Cedric on arrival in New York].
Methods of Violence Discarded
In bringing about the emancipation of women as in other matters,
Baha'u'llah counsels His followers to avoid methods of violence. An
excellent illustration of the Baha'i method of social reform has been
given by the Baha'i in Persia, Egypt and Syria. In these countries it is
customary for Muhammadan women outside their homes to wear a veil covering
the face. The Bab indicated that in the New Dispensation women would be
relieved from this irksome restraint, but Baha'u'llah counsels His
followers, where no important question of morality is involved, to defer
to established customs until people become enlightened, rather than
scandalize those amongst whom they live, and arouse needless antagonism.
The Baha'i women, therefore, although well aware that the antiquated
custom of wearing the veil is, for enlightened people, unnecessary and
inconvenient, yet quietly put up with the inconvenience, rather than rouse
a storm of fanatical hatred and rancorous opposition by uncovering their
faces in public. This conformity to custom is in no way due to fear, but
to an assured confidence in the power of education and in the transforming
and life-giving effect of true religion. Baha'is in these regions are
devoting their energies to the education of their children, especially
their girls, and to the diffusion and promotion of the Baha'i ideals, well
knowing that as the new spiritual life grows and spreads among the people,
antiquated customs and prejudices will by and by be shed, as naturally and
inevitably as bud scales are shed in spring when the leaves and flowers
expand in the sunshine.
Education
Education--the instruction and guidance of men and the development and
training of their innate faculties--has been the supreme aim of all the
Holy Prophets since the world began, and in the Baha'i teachings the
fundamental importance and limitless possibilities of education are
proclaimed in the clearest terms. The teacher is the most potent factor in
civilization and his work is the highest to which men can aspire.
Education begins in the mother's womb and is as unending as the life of
the individual. It is a perennial necessity of right living and the
foundation of both individual and social welfare. When education on right
lines becomes general, humanity will be transformed and world will become
a paradise.
At present a really well educated man is the rarest of phenomena, for
nearly everyone has false prejudices, wrong ideals, erroneous conceptions
and bad habits drilled into him from babyhood. How few are taught from
their earliest childhood to love God with all their hearts and dedicate
their lives to Him; to regard service to humanity as the highest aim in
life; to develop their powers to the best advantage for the general good
of all! Yet surely these are the essential elements of a good education.
Mere cramming of the memory with facts about arithmetic, grammar,
geography, languages, etc., has comparatively little effect in producing
noble and useful lives.
Baha'u'llah says that education must be universal:--
It is decreed that every father must educate his sons and
daughters in learning and in writing and also in that which hath
been ordained in the tablet. He who neglects that which hath been
commanded (in this matter), if he be rich, it is incumbent on the
trustees of the House of Justice to recover from him the amount
required for the education of his children; otherwise (i.e. if the
parent be not capable) the matter shall devolve upon the House of
Justice. Verily We have made it (the House of Justice) an asylum
for the poor and needy.
He who educates his son, or any other children, it is as though he
hath educated one of My children.--Tablet of I_sh_raqat.
Men and women must place a part of what they earn by trade,
agriculture or other business, in charge of a trustworthy person,
to be spent in the education and instruction of the children. That
deposit must be invested in the education of the children, under
the advice of the trustees (or members) of the House of
Justice.--Tablet of the World.
Innate Differences of Nature
In the Baha'i view the child's nature is not like so much wax that can be
molded indifferently to any shape according to the will of the teacher.
Nay, each from the first has his own God-given character and individuality
which can develop to the best advantage only in a particular way; and that
way in each case is unique. No two people have exactly the same
capabilities and talents, and the true educator will never attempt to
force two natures into the same mold. In fact, he will never attempt to
force any nature into any mold. Rather he will reverently tend the
developing powers of the young nature, encourage and protect them, and
supply the nourishment and assistance which they need. His work is like
that of a gardener tending different plants. One plant likes the bright
sunshine, another the cool shade; one loves the water's edge and another
the dry knoll; one thrives best on sandy soil and another on rich loam.
Each must have its needs appropriately supplied, else its perfections can
never be fully revealed. 'Abdu'l-Baha says:--
The Prophets acknowledge that education hath a great effect upon
the human race, but They declare that minds and comprehensions are
originally different. We see that certain children of the same
age, nativity and race, nay, from the same household, under the
tutorship of the same teacher, differ in minds and comprehensions.
No matter how the shell is educated (or polished) it can never
become the radiant pearl. The black stone will not become the
world-illuminating gem. The thorny cactus can never by training
and development become the blessed tree. That is to say, training
doth not change the essential nature of the human gem, but it
produceth a marvelous effect. By this effective power all that is
latent, of virtues and capacities in the human reality, will be
revealed.
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.
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:--
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
Ma_sh_riqu'l-A_dh_kar.
Arts, Sciences, and Crafts
Training in arts, sciences, crafts and useful professions is regarded as
important and necessary. Baha'u'llah says:--
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.
Treatment of Criminals
In a talk on the right method of treating criminals, 'Abdu'l-Baha spoke as
follows:--
... 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....
... 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.
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. ...
Thus when Christ said: "Whosoever shall smite thee on the right
cheek, turn to him the left one also," it was for the purpose of
teaching men not to take personal revenge. He did not mean that if
a wolf should fall upon a flock of sheep and wish to destroy it,
that the wolf should be encouraged to do so. No, if Christ had
known that a wolf had entered the fold and was about to destroy
the sheep, most certainly he would have prevented it. ...
... the constitution of the communities depends upon justice....
Then what Christ meant by forgiveness and pardon is not that, when
nations attack you, burn your homes, plunder your goods, assault
your wives, children, and relatives, and violate your honour, you
should be submissive in the presence of these tyrannical foes, and
allow them to perform all their cruelties and oppressions. No, the
words of Christ refer to the conduct of two individuals towards
each other: if one person assaults another, the injured one should
forgive him. But the communities must protect the rights of man.
...
One thing remains to be said: it is that the communities are day
and night occupied in making penal laws, and in preparing and
organizing instruments and means of punishment. They build
prisons, make chains and fetters, arrange places of exile and
banishment, and different kinds of hardships and tortures, and
think by these means to discipline criminals; whereas, in reality,
they are causing destruction of morals and perversion of
characters. The community, on the contrary, ought day and night to
strive and endeavour with the utmost zeal and effort to accomplish
the education of men, to cause them day by day to progress and to
increase in science and knowledge, to acquire virtues, to gain
good morals and to avoid vices, so that crimes may not occur.--Some
Answered Questions, pp. 307-311.
Influence of the Press
The importance of the press as a means of diffusing knowledge and
educating the people, and its power as a civilizing force, when rightly
directed, are fully recognized by Baha'u'llah. He writes:--
In this day the mysteries of this earth are unfolded and visible
before the eyes, and the pages of swiftly appearing newspapers are
indeed the mirror of the world; they display the doings and
actions of the different nations; they both illustrate them and
cause them to be heard. Newspapers are as a mirror endowed with
hearing, sight and speech; they are a wonderful phenomenon and a
great matter.
But it behooves the writers and editors thereof to be sanctified
from the prejudice of egotism and desire, and to be adorned with
the ornament of equity and justice. They must inquire into matters
as fully as possible in order that they may be informed of the
real facts, and commit the same to writing. Concerning this
wronged one, what the newspapers have published has for the most
part been devoid of truth. Good speech and truthfulness are, in
loftiness of position and rank, like the sun which has risen from
the horizon of the heaven of knowledge.--Tablet of Tarazat.