Non-Involvement in Politics
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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Alí Murád Dávúdí, Non-Involvement in Politics, bahai-library.com.
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Non-Involvement in Politics

Alí Murád Dávúdí

Riaz Masrour, translator

2010

Intro: Dr Ali Murad Davudi (1922-1979?) was an Iranian Bahá'í who was a member of the national governing body of the Bahá'ís in Iran. He was a professor at Tehran University in the philosophy department. In 1979, during a wave of persecution toward Bahá'ís, he was kidnapped and has been presumed a probable victim of state execution.

One of my Bahá'í friends gave the principle of non-involvement in political
affairs a most imaginative title; he called it "the Talisman Principle", which
indicates that the principle serves as a sort of amulet for the friends and for
the Cause of God. An amulet is an invocation, a supplication or a prayer that is
either recited or is written and worn as an armband in order to protect the bearer
from harm. He called this principle an amulet since it has always been a
safeguard for the protection and safety of the Faith and of the friends. His wit
and flair in choosing such a title is undeniable.

Politics, defined as the management of the affairs of a country and its guidance
towards a desired goal, is what the people of Baha [i.e. Bahá'ís], in accordance
with the teachings of `Abdu'l-Bahá, the Guardian and the Universal House of
Justice, shun and abstain from, as far as any and all direct involvement is
concerned.

It is, however, essential that we explain and clarify this principle and this
commitment to both the friends who have become accustomed, through the teachings
of Bahá'u'lláh, to weigh every issue through the power of their intellect before
submitting to it, as well as to non-Bahá'ís who may wonder as to the logic of such
a belief.

We know that the fundamental Bahá'í teachings have a moral, spiritual and ethical
character. In other words, the purpose of the Bahá'í revelation has been to
perfect the life of the spirit, extol spiritual realities, enhance manners and
morals, and reinforce the power of conscience. It has come for the reformation of
humanity and, as stated by Bahá'u'lláh, for the advancement of the world and the
elevation of humankind. All of the tenets, teachings and principles which have
been laid down are all based on this foundation, so that the world, through the
strengthening of morals, reinforcement of the conscience and exaltation of moral
virtues, may attain to such advancement and such an elevation.

Any approach other than this is considered temporary, unsuitable, or unreliable.
In other words, we are confident that unless man receives spiritual education and
training, strengthens the power of his conscience, harkens to the call of the
spirit and ultimately achieves his highest spiritual station, he will not find
true happiness. Any and all other efforts to reach such a goal, while not
necessarily detrimental, will only have a temporary, superficial, and
tranquilizing effect. Even so, such other approaches will only focus on a single
physical aspect and thus will not be complete, accurate, and reliable. As such, it
would be impossible to construct a healthy, strong, content, forbearing and free
society of individuals who are morally ambivalent, ethically unstable and
spiritually bankrupt and uncaring persons. Therefore the focus and the actions of
the people of Baha concern the spiritual, ethical and moral aspects of humankind;
because of this, piety emerges as the mighty pillar of Bahá'í life.

Before all else an individual Bahá'í must be pious, must have belief in God, must
be God-loving and God-fearing. Of course this fear stems from love. The fear of
God for a Bahá'í may be likened to the fear of a lover at committing an act that
would break his beloved's heart. It is in this manner that we say that a Bahá'í
should fear God, which means he must be pious and his piety is more important to
him than anything else. Without it, nothing else in the world would matter. What
is important for us is piety, sustaining piety and strengthening piety. Therefore
any factor which may prove to be in conflict with a holy life is shunned by a
Bahá'í, and whatever may assist in its strengthening and reinforcement is embraced
by a Bahá'í.

Should a day come when the entire population of the world or of any nation become
Bahá'ís and yet fail to adhere to the principle of a holy and righteous life, not
only would we not have succeeded in our duty, but in fact we would have pushed
that world or that country backward and have achieved exactly the opposite of what
we had intended to achieve. Thus for us the main principle is piety.

There is an expression: Piety ends where politics begins. Thus we have no choice
but to lay politics aside so that we may be able to safeguard our piety. Of course
this does not constitute a disadvantage for the world of politics. In fact, lack
of such a religious principle in politics not only does not have a detrimental
effect; it may very well be the cause of its success.

Before I explain further, let me quote a saying from Ali, (son-in-law of Prophet
Muhammad). The Arabs faulted Ali for not being a politician. They claimed that
he lacked the acumen, the shrewdness and cunning that are the necessary tools of a
statesman, and that because of this he was incapable of adopting the necessary
expedients to defeat his rivals. Ali heard of this and said: "If piety did not
exist, I would have been the most excellent of statesmen." He meant that it is
not that I am ignorant and incapable, but that inasmuch as I wish to safeguard my
righteousness, remain a just and honest man, and be true to my Faith, therefore I
stay clear of politics.

And so, this issue is not unique to the people of Baha in this period of time, as
it is a general religious principle and a matter of conscience that whenever the
leaders of religions wished to emphasize the safeguarding of piety, they said that
whatever politics requires in order for it to succeed is incompatible with the
requirements of a pious life.

Success, in politics, is a critical requirement; in order to succeed, one must
compete with opponents or adversaries. It is not possible for one to enter
politics without having to deal with opponents. In such a competition for power,
bargains must be struck, compromise and conspiracy come into play, empty promises
are made, lies and half-truths become routine declarations, and publicity stunts,
chaos and commotions abound; if we choose to abstain we will be defeated, since
our opponents will not pull any punches.

What, then, is the purpose of any involvement in politics where if we try to
remain faithful to our beliefs we have to accept defeat? Yet if we decide to
entrap and overpower our opponents, stab adversaries in the back, lie and
sensationalize in order to succeed, then we will have abandoned piety and nothing
is left of our devotion and obligation to a spiritual and ethical life. In
effect, participation in politics, insofar as our spiritual life is concerned,
degrades and demeans us. If our spiritual and ethical beliefs are thus undermined,
nothing would then be left of our Bahá'í life.

Politicians have an axiom: "The end justifies the means." In other words, it
implies that we will adopt whatever available means necessary, regardless of their
nature, in order to realize the desired end. The idea is that since the good end
is of principal importance, adoption of even bad means which will guide us to that
good end is acceptable and justifiable. Every politician has no choice but to
accept this attitude, since if he rejects it, he will not taste the glory of
victory. If he becomes unwilling to consider all available means, and from among
such options chooses the one which is in line with moral principles, he will
experience the pain of defeat, as his opponents will have no qualms about seizing
the opportunity to embrace the most effective means regardless of their ethical
value. Obviously, should one persist in adhering to his principles and continue
to accept defeat, he in effect is no longer a participant in politics. However if
he chooses to participate and adopts whatever means necessary to achieve the end
which he considers as good and desirable, such an end after its realization
becomes tainted and distorted, since those who have accepted corruption as a means
cannot ultimately achieve a good end. A good end, once in the hands of a corrupt
individual, will become tarnished and discredited, and because of this we do not
accept this axiom.

In order to reach a good end which is in line with the principles of the Faith, a
Bahá'í does not resort to bribery. He will not bribe someone so that he may serve
the Faith. Why? Because while he considers the goal as good, the mere act of
bribery has despoiled that goodness – thus what is there that remains of the
Bahá'í Faith which he may wish to serve? Since the basic belief in the Faith is
piety, then our aim is piety, and such devotion to a righteous life becomes
inconsistent with any participation in political affairs.

Another issue to consider is the involvement in political affairs by a single
individual who wishes to take it upon himself to advance a certain political
ideal. Such a situation, in our current world, is not viable. Participation in
politics then requires belonging to a particular party that has an established
constitution with particular attitudes and beliefs. Therefore, if a Bahá'í
chooses to belong to, for example, the Democratic Party, the Socialist party, the
Communist party, the Republican Party, etc., he must of necessity adopt their
principles and beliefs, some of which may have direct implications with respect to
such concepts as God, the next world, the purpose of life, etc. Thus a Bahá'í on
the one hand must adhere to the principles of the Bahá'í teachings and consider
them as true, but on the other would have to accept the basic tenets of a
political party and regard them as true. Of course it is obvious that these
cannot be compatible. If in fact a Bahá'í accepts a party which in all aspects is
in line with Bahá'í ideals, in effect he has not abandoned his Faith; he has not
joined a different party. However should he decide to belong to another party, he
has in effect dissociated himself from the Bahá'í Faith.

In fact the Bahá'í Faith in a way could be considered to be a party, and has been
referred to by Bahá'u'lláh and Abdu'l-Bahá as the "Party of God" (the term has
since been adopted by other political entities which bear no relationship or
resemblance to the Bahá'í Faith-Translator). The members of such a party in
whichever country they may reside are obedient to the governments of those
countries.

The Party of God [not in the sense of a normal political party, based on human
ideas, but in the sense of a group of the proponents of God's laws] is a party
with its own teachings, with its own commandments, principles and social
teachings, among which is, for the present time, avoidance of involvement in
political affairs. So anyone who is a member of this "party" is a member of the
Bahá'í community. A Bahá'í would compare the idea of simultaneously belonging to
the Bahá'í Faith and a political party as being similar to being a Bahá'í and an
atheist at the same time; or an individual who is both a Moslem and a Buddhist; or
a Muslim who may also be a Christian. Thus while one cannot confess to belief in
all these religions, as each is an independent Faith (unless we regard their
fundamental principles which is a different discussion), by the same token an
individual cannot be a Bahá'í and belong to any political entity. This is an
impossibility. In other words it is a logical contradiction.

This of course does not imply that the people of Baha should not be educated
regarding the organization and management of worldly affairs, the correct approach
in serving one's country, providing guidance and service to the people or the
duties of government officials. Such disregard of current world affairs might
imply that the Bahá'í Faith was an isolationist or socially disconnected
organization. On the contrary, the Bahá'í Faith offers progressive economic and
social teachings; while it expresses belief in a spiritual world, it also has
principles that govern their mode of operation. The difference is that it does
not adopt political means to achieve its avowed fundamental goal – the unity of
the human race.

There have been a number of non-religious ideologies which have adopted a worldly
perspective in their teachings, and had focused on the unity of humankind. Yet
once they entered the arena of political enterprise to advance their cause they
were confronted with competing ideologies which they had to defeat in order to
gain the ascendency. Such an approach resulted in the exact opposite of their aim
– eventually they fell back into the arena of imperialism and exploitation, goals
which they had initially intended to avoid. This is an indication which
highlights the fact that should the means adopted be incompatible with the
intended end, the means will eventually undermine the end and render it
ineffective and unproductive.

The Bahá'í Faith does not wish to follow this path. What this Faith intends is to
bring love to hearts, to create friendship between individuals, to encourage and
strengthen ethical conscientiousness, to refine morality and expand spiritual
teachings among all people. The achievement of these goals will consequently
supply such building blocks as are necessary to confidently and solidly build the
fortress of human happiness. Likewise, should one wish to build a magnificent
structure, but uses substandard and shoddy materials which are incompatible with
the design of the building, then such a project is destined to fail, and such a
structure is obviously doomed to destruction. Even if it reaches a state of
completion, it will eventually collapse.

A Cause which has among its goals the unity of the human race, the promotion of
love and affection among peoples and the exaltation of moral values, surely cannot
afford devotees who may be corrupted by worldly competition, who bargain to
achieve a certain goal, and who plot and intrigue to gain their political aims. In
this case, the structure which such a Cause is raising and the goal toward which
it is working will never be realized. Ultimately it will join the other ideologies
which failed to achieve the end they had originally adopted.

An inquiry was sent to the Bahá'í World Center asking the following question: "How
should worldly political affairs be regarded by the friends? Political issues are
unavoidable. Therefore, in what light should participation in worldly political
affairs be seen?" The World Center referred the friends to the relevant writing
of the beloved Guardian [the Head of the Bahá'í Faith from 1921 to 1957], which
was written as an explanation of Bahá'u'lláh's teachings regarding this issue.
The Guardian wrote that there are two simultaneous movements taking place in the
world: one is natural, imperceptible yet essential evolution and another is the
deliberate and purposeful organizational and teaching activities of the friends
that is performed in the path of service to humanity. In other words, the
movement of the world Bahá'í community is directed towards the diffusion of the
teachings of Bahá'u'lláh in order to achieve the goal of unity of the human race.
On the other hand, another movement, which is natural and innate and is based on
the essential relationship between the realities of things, is also moving
forward. In other words the world and all that is in it is, by the force of
nature, moving towards this destination, of which the people of Baha are well
aware and in which they believe. Their aims are the same except that one moves
naturally and the other deliberately through the teaching efforts of the Bahá'í
community. In the first, political affairs, naturally and essentially, find a role
to play and do so without any impulsion.

On the other hand, the people of Baha exclude politics in their efforts to teach
the Cause of Bahá'u'lláh. Thus, the meaning of non-involvement in politics is
this: we who teach Bahá'í principles make every effort to bring hearts and souls
together, we strive to expand the cause of world unity in accordance with Bahá'í
teachings, but we do not include political matters in our approach. Since our
individual lives are lived in the service of community life, if we were corrupted
we would weaken the efforts that have been put forward by the community to reach
its goal. Thus we put aside any thought of participation in political affairs in
our individual lives, so that we may remain protected and safeguarded from the
moral decay that would threaten the sacred and holy lives to which we have
dedicated ourselves.

Let us now pass from our theoretical discussion and consider the effects of
actions which highlight the benefits that non-involvement in politics has gained
for the Bahá'í community and the Faith itself. If the Bahá'í friends, who in this
hundred and thirty five years (now 165 – translator) have passed through dozens of
events and stages and have also gone through many ups and downs in their
individual lives were to involve themselves in political affairs – in other words
join various parties and ideologies which have emerged in this period and actively
participated in realization of their goals today no sign of the true Bahá'í Faith
would have remained. Why? Because each would have gone his own way, and along
with his fellow comrades would have trodden the path of decline and eventual
extinction. This would have caused such a diversity of thoughts that even if a
group which identified itself as Bahá'í was to endure, it would remain as a sect,
a faction or a cult, of which history can give many examples. All that would have
remained would have been a name and an inchoate feeling of attachment. The
independent nature of the Faith, the true devotion of its adherents, its
organization, teachings and goals would have passed from memory.

Consider the emergence of the Faith at its initial stage. After the manifestation
of Bahá'u'lláh, a group of Babis rejected him and became violators of the covenant
of the Bab. The followers of Azal subsequently became active in political affairs
[for example, they were active in the Iranian constitutional movement in the early
20th century - translator]; over time, as Babis or Azalis, they disappeared from
history, and today those who still belongs to such a persuasion usually hide their
identity so that people do not consider them to be different from the majority of
the nation. This is a good experience in lessons learned. In other words, their
involvement in politics was their death knell as a religious community. Obviously
there is no reason to think that had the friends followed the same path they would
not have arrived at the same ending.

In this period there emerged many ideologies and political sects. Since most of
the friends were educated and capable, they could have easily joined these groups
and became active in advancing their agendas. Yet the result would have been the
complete breakdown of the community, as each group would have been in conflict
with the others, and which ultimately would have led to the downfall and
extinction of all. How, then, could one have imagined a day like today, in which
we have Local Spiritual Assemblies in the far corners of the globe, and Bahá'í
centers in thousands of locations around the world?

Those who oppose us (we don't know them as enemies, as we do not consider anyone
our enemy) have always waited patiently to find a political justification, so that
they could accuse the friends of wrongdoing. This is because they were unable to
denounce the Bahá'ís for any faults due to religious beliefs as these were openly
known to all and none of them conflict with any divinely ordained laws. It is
astonishing that on the one hand they degrade the friends for not participating in
political activities, and on the other hand accuse the community of meddling in
political affairs, and classify the Faith as a political organization at its core.
It is unclear whether one should laugh or cry at this logical conundrum. What is
crystal clear to us and to others and what is agreed by all is that we do not
participate in political activities. What they have is an empty accusation – at
no time over these hundred and thirty five years have they ever been able to
present a single document which could serve as valid evidence to demonstrate our
involvement in politics. Of course it is possible that one of the people of Baha
may have had some participation in politics or given his consent to achieve a
political end. However, the Bahá'í community has always separated itself from such
individuals (loss of administrative rights) so that the community would remain
protected.

If in fact they had been able to find any evidence of our involvement in politics,
then you would have discovered what they would have done with us. How many times
have they put a stop to our administrative activities? How often have they closed
the doors of our Bahá'í properties? They took over, searched and never found an
iota of evidence. If they had found such a document then you would have known of
what charges the friends would have stood accused. Thus it is nothing but true
that non-involvement in politics is our amulet.

In fact during the Persian constitutional revolution, `Abdu'l-Bahá's strict
instructions regarding the non-involvement of the friends in the political
upheaval not only safeguarded believers (otherwise it was not clear what would
have happened to the friends and the Faith itself) but also, as stated by a Bahá'í
scholar, preserved the Iranian constitution. Why? Because the opponents of the
constitutional government could not find an excuse to accuse the Bahá'ís of being
the main thrust behind the proponent's movement in order to proclaim them as
unbelievers in Islam and thus infidels. This was a mystery which assisted the
natural evolutionary process of events that led to the establishment of the
constitutional government, and also protected the friends and the Cause through
the deliberate guidance of `Abdu'l-Bahá.

In one of his writings, the Guardian tells a relevant story. Some years ago the
people of Baha were accused by the authorities of a neighboring country of
belonging to a mystical religious sect which was banned in that country. They
were brought to trial, their activities were investigated, all their papers in
Bahá'í centers and from their Local Assemlbies were confiscated and a thorough
examination of all Bahá'í materials took place. The Guardian asked us to consider
what would have happened to the Bahá'í community and the Faith itself had they
found any shred of evidence, written or otherwise, of the involvement of the
believers in politics.

The very reference that the Guardian made to this particular event is an example
for us. It is a lesson for us to remember and keep in mind that regardless of the
time and place of our residence, the nature of the issues, the conditions under
which we live, we leave all participation in and management of all political
affairs to those who are not Bahá'ís. If they ask why we abstain, our answer is
clear. What we do is we transform the hearts, we bring about refinement of
conduct and strengthening of ethical and moral behavior.

Whether this understanding and approach is necessary, whether it is good or bad or
whether it is advantageous or not, for us it is clear. Others will not take on
this responsibility, so we have assumed it. Others, then, can assume the
political duties. The matter is very clear. If in fact the spiritual duty of
safeguarding moral uprightness and rectitude of conduct, bringing together hearts
and souls of members of the human family estranged from each other is essential
and beneficial, then it is only fitting that those who have focused all their
attention to such a service should be allowed to carry on their work, and that
others should take up the work from which Bahá'ís abstain.

Of course they set tempting bait for young people in order to attract, entice and
encourage them to involve themselves in political affairs. However, Bahá'í youth
are aware, attentive and vigilant. They know that in such activities, the words
that flow from the tongue are different from the purpose that is hidden in the
heart. Usually, they argue in this way: "How can one be so apathetic to the
destiny of his homeland and still claim to be a patriot?" In other words, if one
loves his country, how can he remain indifferent to its destiny?

The answer is very clear. We are not indifferent to the destiny of our country.
We do not detach ourselves from working for our homeland. We accept with heart
and mind educational tasks that are among the most critical requirements of any
country. Activities related to the economic growth of the country we consider
important, and we participate with honesty and uprightness. Any activity that
would lead to the development and progress of the nation we consider as acts of
service, and we do not eschew them. The attempt to acquire wealth in accordance
with applicable laws and without avoiding the full payment of associated taxes to
the government is in accordance with the tenets of the Bahá'í Faith. Moreover,
although the Bahá'í Faith is the religion of peace, yet in the times of war the
people of Baha accept being drafted into the armed forces in accordance with the
laws of the land. However, they prefer that as conscientious objectors they should
not be required to be a part of any attacking force where killing would be
inevitable. However, in all other services they fully participate.

Therefore who can say a Bahá'í is apathetic about the destiny of his homeland?
The Universal House of Justice has said that the friends should not suppose that
the principle of non-involvement in the political affairs of their country
provides any justification for them to remain aloof from working for the welfare
and wellbeing of their fellow countrymen, and in so doing remain idle and
fruitless. Of course rendering service does not have to be only through politics.
If service were to mean strictly through politics, a Bahá'í would not take up such
a service, but you must admit that the road to service does not necessarily have
to go through politics. This service with its associated characteristics of
ambition, and satisfying of a sense of self-glorification and accruing many
benefits and privileges, we freely give up to others. Let those services that
require self-sacrifice, detachment, giving of oneself, hard work and earning an
honest and honorable living be our lot. We do a good job at this – and we should.
Bahá'ís do not disregard the interest of their country. Especially in the case of
Iran, it must be said that the Bahá'ís, albeit unknown and unacknowledged, are
among the leading promoters of Iran, its culture, its race, its name, its
traditions, and its interests in the world. People of this land love Iran as
their homeland, but the Bahá'ís are of a more distinguished rank – they revere
Iran as the birthplace of the Bahá'í Faith, as the place of sacrifice of Bahá'í
martyrs, as the soil on which the blood of the most beloved members of the Faith
flowed, as the soil which was made crimson with the blood of the Bab, the soil
that was sanctified by the steps of Bahá'u'lláh. We are speaking of
sanctification, and not of devotion; of worship and not just love; we are speaking
of prostration and placing of one's forehead on the ground; we are talking of
circumambulation and diffusion of this love around the world.

Today for hundreds of different races and nations and tribes across the globe, for
millions of souls in dozens of countries, and in thousands of cities and villages,
the name of Iran, the culture of Iran, the tradition of Iran, Shiraz and Tehran of
Iran is revered and idolized. They are not few – those who from across the globe
have come to Iran so that they could place their foreheads on the soil of Shiraz
where the Bab arose, and to Tabriz, to shed a tear where His blood stained the
earth. Yet this pilgrimage that has been the goal of their lives, so that they
could come and kiss the land of Iran and return, come to worship Shiraz and
glorify Tehran and take a handful of soil from Tabriz in remembrance – if this is
considered inappropriate by the Iranian people or government, then such a
pilgrimage would no longer take place, since not only are they acting in
accordance with the their own rules, but also because they accept and obey the
decision of their people or government.

Thus, how can such a group of people be considered apathetic towards the destiny
of their country!? How can they be regarded as indifferent to rendering service
to their homeland? This act of pure tyranny has been inflicted on the people of
Baha!

Another concept they choose in order to lure young people into their trap is to
insist that involvement in politics is the road for the establishment of justice
in the world – therefore how can a group of people remain uninterested in such a
profound goal? Of course we know that this is only the mere surface appearance of
the issue. Involvement in politics is simply in order to replace of one group by
another; to put one individual in place of another, one position in place of
another, etc. Whenever there is a political contest there is an attempt to combat
the ongoing avarice and self-indulgence of the system; however if we look closely
we see that the election itself has provided the opportunity for the same self
indulgence, wealth and rank for the another candidate who, not possessing such
benefits and privileges, pined for the opportunity to possess them. Therefore the
friends, who stay aloof, simply do not wish to be the instrument, or the ladder to
success of any such groups or individuals.

The people of Baha know well that serving the cause of justice is only possible
through service to the cause of humanity, achievement of the unity of the human
family, the establishment of world peace, abandonment of all forms of prejudice,
strengthening of the power of conscience and awakening of the hearts to spiritual
realities. Justice cannot be established in the world in any other way. Of
course we are not pessimistic or cynical regarding other human activities and
aspirations; however, we consider these as part and parcel of the same natural
movement or development that is essential, deliberate and inherent in the world of
existence, which must of necessity lead the world to that same ultimate and
cardinal goal.

We, however, do not focus our efforts in that direction. We work towards the
diffusion of the teachings of the Bahá'í Faith; we focus on expanding the
influence of Bahá'u'lláh's principles, which consist of nothing but the unity of
humankind, nothing but the improvement of the morals of nations, and nothing but
the elevation of the contingent world to the height of the virtues and attributes
of the Abha Kingdom.

And as long as we are who we are, we employ these instruments to reach our goal.
We keep ourselves and our goal unalloyed, unpolluted and uncorrupted in our effort
to reach that goal, even if its full realization may only be in the far future.
This is because we don't strive to achieve a personal goal; we strive that the
human race may reach its true destiny, which we may or may not witness. What is
certain is that for this purpose we will not back down; we will not compromise our
principles in order to take any shortcuts. We will not try to reach our target in
haste, and by so doing undermine the pristine quality of the goal, nor will we
alter the very purpose of Bahá'u'lláh's revelation due to our deficiency in
properly understanding His aim.

Our involvement in politics, in effect, would make of the Faith what we in fact
strive to prevent. Because of this not only will we never participate – we pray
that the people of Baha will forever remain aloof from this danger, as they have
been so far – and this has been their amulet of safeguarding and protection.

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-- Non-Involvement in Politics (Used by permission of the curator)