The Universal House of Justice
For three and a half decades now, wave after wave of persecution, varying in intensity, has battered your sorely tried and valiant community, a barrage that is but the latest in a series unleashed over one hundred and sixty years ago. Yet, contrary to the expectations of those bent on sapping the strength of the community of Bahá’u’lláh’s followers in His homeland, their machinations have served ultimately to reinforce its foundations and fortify its ranks. More and more of your compatriots, themselves victims of oppression, not only see clearly the trail of injustices that have been perpetrated against Bahá’ís down the years but also recognize in your unbroken record of disinterested service to society a force of constructive change. As sympathy towards you continues to grow, so do the voices calling for the removal of the obstacles that have prevented you from participating in the life of society in all of its dimensions. Not surprisingly, then, questions regarding the posture held by Bahá’ís everywhere towards political activity have taken on greater significance in the eyes of your fellow citizens.
Historically, of course, the position in which the Iranian Bahá’í community has found itself in this respect has been a peculiar one. It has been falsely accused, on the one hand, of being politically motivated, leagued against the prevailing regime—the agent of whatever foreign power the accuser finds most convenient to his purpose. On the other hand, the uncompromising refusal of the members of the community to participate in partisan political activity has been portrayed as a lack of concern for the affairs of the Iranian people. Now that the true intentions of your oppressors have been laid bare, it behoves you to respond to the growing interest of your fellow citizens in understanding the Bahá’í attitude towards politics, lest misconceptions be allowed to weaken the bonds of friendship you are establishing with so many souls. In this, they deserve more than a few statements, however important, that evoke images of love and unity. To assist you in conveying to them a vision of the framework that shapes the Bahá’í approach to the subject, we are providing you with the comments below.
Inseparable from the Bahá’í perspective on politics is a particular conception of history, its course and direction. Humanity, it is the firm conviction of every follower of Bahá’u’lláh, is approaching today the crowning stage in a millennia-long process which has brought it from its collective infancy to the threshold of maturity—a stage that will witness the unification of the human race. Not unlike the individual who passes through the unsettled yet promising period of adolescence, during which latent powers and capacities come to light, humankind as a whole is in the midst of an unprecedented transition. Behind so much of the turbulence and commotion of contemporary life are the fits and starts of a humanity struggling to come of age. Widely accepted practices and conventions, cherished attitudes and habits, are one by one being rendered obsolete, as the imperatives of maturity begin to assert themselves.
Bahá’ís are encouraged to see in the revolutionary changes taking place in every sphere of life the interaction of two fundamental processes. One is destructive in nature, while the other is integrative; both serve to carry humanity, each in its own way, along the path leading towards its full maturity. The operation of the former is everywhere apparent—in the vicissitudes that have afflicted time-honoured institutions, in the impotence of leaders at all levels to mend the fractures appearing in the structure of society, in the dismantling of social norms that have long held in check unseemly passions, and in the despondency and indifference exhibited not only by individuals but also by entire societies that have lost any vital sense of purpose. Though devastating in their effects, the forces of disintegration tend to sweep away barriers that block humanity’s progress, opening space for the process of integration to draw diverse groups together and disclosing new opportunities for cooperation and collaboration. Bahá’ís, of course, strive to align themselves, individually and collectively, with forces associated with the process of integration, which, they are confident, will continue to gain in strength, no matter how bleak the immediate horizons. Human affairs will be utterly reorganized, and an era of universal peace inaugurated.
Such is the view of history that underlies every endeavour pursued by the Bahá’í community.
As you know from your study of the Bahá’í writings, the principle that is to infuse all facets of organized life on the planet is the oneness of humankind, the hallmark of the age of maturity. That humanity constitutes a single people is a truth that, once viewed with scepticism, claims widespread acceptance today. The rejection of deeply ingrained prejudices and a growing sense of world citizenship are among the signs of this heightened awareness. Yet, however promising the rise in collective consciousness may be, it should be seen as only the first step of a process that will take decades—nay, centuries—to unfold. For the principle of the oneness of humankind, as proclaimed by Bahá’u’lláh, asks not merely for cooperation among people and nations. It calls for a complete reconceptualization of the relationships that sustain society. The deepening environmental crisis, driven by a system that condones the pillage of natural resources to satisfy an insatiable thirst for more, suggests how entirely inadequate is the present conception of humanity’s relationship with nature; the deterioration of the home environment, with the accompanying rise in the systematic exploitation of women and children worldwide, makes clear how pervasive are the misbegotten notions that define relations within the family unit; the persistence of despotism, on the one hand, and the increasing disregard for authority, on the other, reveal how unsatisfactory to a maturing humanity is the current relationship between the individual and the institutions of society; the concentration of material wealth in the hands of a minority of the world’s population gives an indication of how fundamentally ill-conceived are relationships among the many sectors of what is now an emerging global community. The principle of the oneness of humankind implies, then, an organic change in the very structure of society.
What should be stated plainly here is that Bahá’ís do not believe the transformation thus envisioned will come about exclusively through their own efforts. Nor are they trying to create a movement that would seek to impose on society their vision of the future. Every nation and every group—indeed, every individual—will, to a greater or lesser degree, contribute to the emergence of the world civilization towards which humanity is irresistibly moving. Unity will progressively be achieved, as foreshadowed by ‘Abdu’l‑Bahá, in different realms of social existence, for instance, “unity in the political realm”, “unity of thought in world undertakings”, “unity of races” and the “unity of nations”. As these come to be realized, the structures of a politically united world, which respects the full diversity of culture and provides channels for the expression of dignity and honour, will gradually take shape.
The question that occupies the worldwide Bahá’í community, then, is how it can best contribute to the civilization-building process as its resources increase. It sees two dimensions to its contribution. The first is related to its own growth and development, and the second to its involvement in society at large.
Regarding the first, Bahá’ís across the globe, in the most unassuming settings, are striving to establish a pattern of activity and the corresponding administrative structures that embody the principle of the oneness of humankind and the convictions underpinning it, only a few of which are mentioned here as a means of illustration: that the rational soul has no gender, race, ethnicity or class, a fact that renders intolerable all forms of prejudice, not the least of which are those that prevent women from fulfilling their potential and engaging in various fields of endeavour shoulder to shoulder with men; that the root cause of prejudice is ignorance, which can be erased through educational processes that make knowledge accessible to the entire human race, ensuring it does not become the property of a privileged few; that science and religion are two complementary systems of knowledge and practice by which human beings come to understand the world around them and through which civilization advances; that religion without science soon degenerates into superstition and fanaticism, while science without religion becomes the tool of crude materialism; that true prosperity, the fruit of a dynamic coherence between the material and spiritual requirements of life, will recede further and further out of reach as long as consumerism continues to act as opium to the human soul; that justice, as a faculty of the soul, enables the individual to distinguish truth from falsehood and guides the investigation of reality, so essential if superstitious beliefs and outworn traditions that impede unity are to be eliminated; that, when appropriately brought to bear on social issues, justice is the single most important instrument for the establishment of unity; that work performed in the spirit of service to one’s fellow human beings is a form of prayer, a means of worshipping God. Translating ideals such as these into reality, effecting a transformation at the level of the individual and laying the foundations of suitable social structures, is no small task, to be sure. Yet the Bahá’í community is dedicated to the long-term process of learning that this task entails, an enterprise in which increasing numbers from all walks of life, from every human group, are invited to take part.
Numerous, of course, are the questions that the process of learning, now under way in all regions of the world, must address: how to bring people of different backgrounds together in an environment which, devoid of the constant threat of conflict and distinguished by its devotional character, encourages them to put aside the divisive ways of a partisan mindset, fosters higher degrees of unity of thought and action, and elicits wholehearted participation; how to administer the affairs of a community in which there is no ruling class with priestly functions that can lay claim to distinction or privilege; how to enable contingents of men and women to break free from the confines of passivity and the chains of oppression in order to engage in activities conducive to their spiritual, social and intellectual development; how to help youth navigate through a crucial stage of their lives and become empowered to direct their energies towards the advancement of civilization; how to create dynamics within the family unit that lead to material and spiritual prosperity without instilling in the rising generations feelings of estrangement towards an illusory “other” or nurturing any instinct to exploit those relegated to this category; how to make it possible for decision making to benefit from a diversity of perspectives through a consultative process which, understood as the collective investigation of reality, promotes detachment from personal views, gives due importance to valid empirical information, does not raise mere opinion to the status of fact or define truth as the compromise between opposing interest groups. To explore questions such as these and the many others certain to arise, the Bahá’í community has adopted a mode of operation characterized by action, reflection, consultation and study—study which involves not only constant reference to the writings of the Faith but also the scientific analysis of patterns unfolding. Indeed, how to maintain such a mode of learning in action, how to ensure that growing numbers participate in the generation and application of relevant knowledge, and how to devise structures for the systemization of an expanding worldwide experience and for the equitable distribution of the lessons learned—these are, themselves, the object of regular examination.
The overall direction of the process of learning that the Bahá’í community is pursuing is guided by a series of global plans, the provisions of which are established by the Universal House of Justice. Capacity building is the watchword of these plans: they aim at enabling the protagonists of collective effort to strengthen the spiritual foundations of villages and neighbourhoods, to address certain of their social and economic needs, and to contribute to the discourses prevalent in society, all while maintaining the necessary coherence in methods and approaches.
At the heart of the learning process is inquiry into the nature of the relationships that bind the individual, the community, and the institutions of society—actors on the stage of history who have been locked in a struggle for power throughout time. In this context, the assumption that relations among them will inevitably conform to the dictates of competition, a notion that ignores the extraordinary potential of the human spirit, has been set aside in favour of the more likely premise that their harmonious interactions can foster a civilization befitting a mature humanity. Animating the Bahá’í effort to discover the nature of a new set of relationships among these three protagonists is a vision of a future society that derives inspiration from the analogy drawn by Bahá’u’lláh, in a Tablet penned nearly a century and a half ago, which compares the world to the human body. Cooperation is the principle that governs the functioning of that system. Just as the appearance of the rational soul in this realm of existence is made possible through the complex association of countless cells, whose organization in tissues and organs allows for the realization of distinctive capacities, so can civilization be seen as the outcome of a set of interactions among closely integrated, diverse components which have transcended the narrow purpose of tending to their own existence. And just as the viability of every cell and every organ is contingent upon the health of the body as a whole, so should the prosperity of every individual, every family, every people be sought in the well-being of the entire human race. In keeping with such a vision, institutions, appreciating the need for coordinated action channelled toward fruitful ends, aim not to control but to nurture and guide the individual, who, in turn, willingly receives guidance, not in blind obedience, but with faith founded on conscious knowledge. The community, meanwhile, takes on the challenge of sustaining an environment where the powers of individuals, who wish to exercise self-expression responsibly in accordance with the common weal and the plans of institutions, multiply in unified action.
If the web of relationships alluded to above is to take shape and give rise to a pattern of life distinguished by adherence to the principle of the oneness of humankind, certain foundational concepts must be carefully examined. Most notable among them is the conception of power. Clearly the concept of power as a means of domination, with the accompanying notions of contest, contention, division and superiority, must be left behind. This is not to deny the operation of power; after all, even in cases where institutions of society have received their mandates through the consent of the people, power is involved in the exercise of authority. But political processes, like other processes of life, should not remain unaffected by the powers of the human spirit that the Bahá’í Faith—for that matter, every great religious tradition that has appeared throughout the ages—hopes to tap: the power of unity, of love, of humble service, of pure deeds. Associated with power in this sense are words such as “release”, “encourage”, “channel”, “guide” and “enable”. Power is not a finite entity which is to be “seized” and “jealously guarded”; it constitutes a limitless capacity to transform that resides in the human race as a body.
The Bahá’í community readily acknowledges that it has a considerable distance to traverse before its growing experience yields the necessary insights into the workings of the desired set of interactions. It makes no claims to perfection. To uphold high ideals and to have become their embodiment are not one and the same. Myriad are the challenges that lie ahead, and much remains to be learned. The casual observer may well choose to label the community’s attempts to surmount these challenges “idealistic”. Yet it certainly would not be justified to portray Bahá’ís as uninterested in the affairs of their own countries, much less as unpatriotic. However idealistic the Bahá’í endeavour may appear to some, its deep-seated concern for the good of humankind cannot be ignored. And given that no current arrangement in the world seems capable of lifting humanity from the quagmire of conflict and contention and securing its felicity, why would any government object to the efforts of one group of people to deepen its understanding of the nature of those essential relationships inherent to the common future towards which the human race is being inexorably drawn? What harm is there in this?
Within the framework traced out by the above ideas, then, it is possible to consider the second dimension of the Bahá’í community’s efforts to contribute to the advancement of civilization: its involvement in society at large. Clearly what Bahá’ís see as one aspect of their contribution cannot contradict the other. They cannot be seeking to establish patterns of thought and action that give expression to the principle of oneness within their community, yet engage in activities in another context which, to whatever extent, reinforce an entirely different set of assumptions about social existence. To avoid such a duality, the Bahá’í community has progressively refined over time, on the basis of the teachings of the Faith, the main features of its participation in the life of society. First and foremost, Bahá’ís endeavour, whether as individuals or as a community, to put into practice the command of Bahá’u’lláh: “They that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations.” It is through “association and meeting”, ‘Abdu’l‑Bahá has explained further, that “we find happiness and development, individual and collective.” “That which is conducive to association and attraction and unity among the sons of men”, He has written in this connection, “is the means of the life of the world of humanity, and whatever causeth division, repulsion and remoteness leadeth to the death of humankind.” Even in the case of religion, He has made it clear that it “must be the cause of love and fellowship. Should religion become the cause of contention and enmity, its absence is preferable.” So it is that Bahá’ís do their utmost at all times to heed the counsel of Bahá’u’lláh, “Shut your eyes to estrangement, then fix your gaze upon unity.” “That one indeed is a man”, He exhorts His followers, “who, today, dedicateth himself to the service of the entire human race.” “Be anxiously concerned with the needs of the age ye live in,” is His admonition, “and centre your deliberations on its exigencies and requirements.” “The supreme need of humanity is cooperation and reciprocity,” ‘Abdu’l‑Bahá has indicated. “The stronger the ties of fellowship and solidarity amongst men, the greater will be the power of constructiveness and accomplishment in all the planes of human activity.” “So powerful is the light of unity”, Bahá’u’lláh declares, “that it can illuminate the whole earth.”
It is with such thoughts in mind that Bahá’ís enter into collaboration, as their resources permit, with an increasing number of movements, organizations, groups and individuals, establishing partnerships that strive to transform society and further the cause of unity, promote human welfare, and contribute to world solidarity. Indeed, the standard set by passages such as the above inspires the Bahá’í community to become actively engaged in as many aspects of contemporary life as feasible. In choosing areas of collaboration, Bahá’ís are to bear in mind the principle, enshrined in their teachings, that means should be consistent with ends; noble goals cannot be achieved through unworthy means. Specifically, it is not possible to build enduring unity through endeavours that require contention or assume that an inherent conflict of interests underlies all human interactions, however subtly. It should be noted here that, despite the limitations imposed by adherence to this principle, the community has not experienced a shortage of opportunities for collaboration; so many people in the world today are working intensely towards one or another aim which Bahá’ís share. In this respect, they also take care not to overstep certain bounds with their colleagues and associates. They are not to regard any joint undertaking as an occasion to impose religious convictions. Self-righteousness and other unfortunate manifestations of religious zeal are to be utterly avoided. Bahá’ís do, however, readily offer to their collaborators the lessons they have learned through their own experience, just as they are happy to incorporate into their community-building efforts insights gained through such association.
This brings us, at last, to the specific question of political activity. The conviction of the Bahá’í community that humanity, having passed through earlier stages of social evolution, stands at the threshold of its collective maturity; its belief that the principle of the oneness of humankind, the hallmark of the age of maturity, implies a change in the very structure of society; its dedication to a learning process that, animated by this principle, explores the workings of a new set of relationships among the individual, the community and the institutions of society, the three protagonists in the advancement of civilization; its confidence that a revised conception of power, freed from the notion of dominance with the accompanying ideas of contest, contention, division and superiority, underlies the desired set of relationships; its commitment to a vision of a world that, benefitting from humanity’s rich cultural diversity, abides no lines of separation—these all constitute essential elements of the framework that shapes the Bahá’í approach to politics set out in brief below.
Bahá’ís do not seek political power. They will not accept political posts in their respective governments, whatever the particular system in place, though they will take up positions which they deem to be purely administrative in nature. They will not affiliate themselves with political parties, become entangled in partisan issues, or participate in programmes tied to the divisive agendas of any group or faction. At the same time, Bahá’ís respect those who, out of a sincere desire to serve their countries, choose to pursue political aspirations or to engage in political activity. The approach adopted by the Bahá’í community of non-involvement in such activity is not intended as a statement expressing some fundamental objection to politics in its true sense; indeed, humanity organizes itself through its political affairs. Bahá’ís vote in civil elections, as long as they do not have to identify themselves with any party in order to do so. In this connection, they view government as a system for maintaining the welfare and orderly progress of a society, and they undertake, one and all, to observe the laws of the land in which they reside, without allowing their inner religious beliefs to be violated. Bahá’ís will not be party to any instigation to overthrow a government. Nor will they interfere in political relations between the governments of different nations. This does not mean that they are naive about political processes in the world today and make no distinction between just and tyrannical rule. The rulers of the earth have sacred obligations to fulfil towards their people, who should be seen as the most precious treasure of any nation. Wherever they reside, Bahá’ís endeavour to uphold the standard of justice, addressing inequities directed towards themselves or towards others, but only through lawful means available to them, eschewing all forms of violent protest. Moreover, in no way does the love they hold in their hearts for humanity run counter to the sense of duty they feel to expend their energies in service to their respective countries.
The approach, or strategy if you will, with the simple set of parameters outlined in the foregoing paragraph enables the community, in a world where nations and tribes are pitted one against the other and people are divided and separated by social structures, to maintain its cohesion and integrity as a global entity and to ensure that the activities of the Bahá’ís in one country do not jeopardize the existence of those elsewhere. Guarded against competing interests of nations and political parties, the Bahá’í community is thus able to build its capacity to contribute to processes that promote peace and unity.
Dear Friends: We recognize that treading this path, which you have done so ably for decades, is not without its challenges. It asks for an integrity that cannot be shaken, for a rectitude of conduct that cannot be undermined, for a clarity of thought that cannot be obscured, for a love of one’s country that cannot be manipulated. Now that your fellow citizens understand your plight, and possibilities will no doubt open for you to participate even further in the life of society, we pray that you will be assisted from on High in explaining to your friends and compatriots the framework articulated in these pages so that, in collaboration with them, you will find increasing opportunities to labour for the good of your people without compromising, in any way, your identity as followers of One Who summoned humanity, more than a century ago, to a new World Order.
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