Politics

The Bahá’í teachings on politics and political participation rest on the foundation that mankind is one unified organic whole, that kings and rulers should concern themselves with the well-being of their citizens, and that an individual's primary concern should be with that which is unifying and promotes the common good of all people. The Bahá’í Faith therefore prohibits discussion of partisan politics, participation in political organizations, or affiliation with political parties; all of which divide participants into separate camps each vying against the other in the promotion of their ideas and agendas. In countries with civil elections Bahá’ís are permitted to vote unless doing so requires association with a political party. And Bahá’ís who vote in civil elections should do so based on the merits of the individual, and not the individual's political association.

Two related principles in the Bahá’í teachings are consultation and obedience to one's government. Consultation in the Bahá’í Faith refers to a method of solving problems that is characterized as a "spiritual conference in the attitude and atmosphere of love", and requires individuals to consider the ideas and views of others while being detached from their own. In relation to one's government, Bahá’u’lláh states "A just king is the shadow of God on earth" and ‘Abdu’l-Bahá said Bahá’ís "must obey and be the well-wishers of the governments of the land, regard disloyalty unto a just king as disloyalty to God Himself and wishing evil to the government a transgression of the Cause of God." Bahá’ís are therefore prohibited from engaging in civil disobedience, which is "a conscious decision to violate the law to effect social change".

Definition of politics

Although the term politics carries several meanings—including the art or science of government and policy-making and the relations between people in society—the definition which is most germane to Bahá’í contexts relates to competition between different groups and individuals for power and leadership. It is this sense that is used by ‘Abdu’l-Bahá and Shoghi Effendi in their guidance on non-involvement in politics.

In the 1995 book Making the Crooked Straight, Ulrich Gollmer described how the terms "politics" and "political" are used differently in discourse on secular contemporary politics than in Bahá’í scripture. In a chapter on "Bahá’í political thought", he traces how historically, politics has been viewed as a form of war or combat. He cites ‘Abdu’l-Bahá who said that, the "modern politics founded on peace" will "raise the standard of victory", while the "ancient politics whose foundation is war [will] be discarded."

The Universal House of Justice notes that, if the word "political" is taken "in the sense of the science of government and of the organization of human society", then "the establishment of the Kingdom of God on earth is a 'political' enterprise, and the Teachings of the Faith are filled with 'political' principles", while clarifying that:

“ Bahá’ís are following a completely different path from that usually followed by those who wish to reform society. They eschew political methods towards the achievement of their aims, and concentrate on revitalizing the hearts, minds and behavior of people and on presenting a working model as evidence of the reality and practicality of the way of life they propound. ” — The Universal House of Justice, April 27, 1995

Prohibitions on political activity

Main article: Non-involvement in politics

Straight-party voting, since it requires direct support of a political party, would be prohibited to Bahá’ís.

The Writings of the Bahá’í Faith contain specific prohibitions against a variety of political activities. These include the discussion of partisan politics, participation in political organizations, or affiliation with political parties; all of which divide participants into separate camps each vying against the other in the promotion of their ideas and agendas.

Among the specific prohibitions on political activities can be found the following:

Political speech

• "[speaking] of government affairs" during consultations or discussions;
• mentioning political figures, whether to side with them or denounce them

Partisan association

• "[entering] the arena of party politics"; becoming a member of a political party; labouring "for the ascendency of one party over another"
• "associating themselves [with...] the schemes and programmes of parties and factions"; committing themselves "in any way to a political program or policy formulated and upheld by a political party"
• assigning blame, taking sides, furthering designs, identifying themselves with systems "prejudicial to the best interests of that worldwide Fellowship which it is their aim to ward and foster";
• associating or identifying themselves with political parties while voting, undertaking office, or participating "in the affairs of the Republic".

Interference in governmental affairs

• "meddling with the activities of those who are [the] outward leaders [of this world]";
• "[interfering] with the order of government";
• "[participating]... in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government";
• "associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments...";

Influence from politicians and seditious countrymen

• allowing themselves "to become the tools of unscrupulous politicians";
• becoming "entrapped by the treacherous devices of the plotters and the perfidious among their countrymen";

Attitude towards current affairs and policy

See also: Unity of humanity

The Bahá’í Writings affirm that the first step towards solving the problems faced by the modern world is the unification of mankind, to which partisan involvement is seen as antithetical. Spiritual solutions are given primacy over material interventions, which are seen as inevitably falling short of providing "adequate foundations on which the future of a distracted world can be built" and incapable of withstanding "the forces of internal disintegration which...must needs continue to eat into the vitals of a despairing society". Far from being aloof from the issues facing mankind, Bahá’ís are called to be "anxiously concerned" with them, and to strive to correlate and apply Bahá’í teachings to contemporary problems.

The training institute process, through which the worldwide Bahá’í community has for many decades striven to develop its own capacity to serve humanity, has led to the widespread establishment of spiritual spaces where people of all backgrounds can not only worship together, but also study the Creative Word of God and discuss how to apply it to important local issues. Opening these core activities to all has allowed the Bahá’í community to gain significant experience not only in service and community-building, but in social action and public discourse on issues that affect society, such as economic injustice and gender equality.

Spiritual solutions

Junior youth in Malawi study the book Glimmerings of Hope.

The Bahá’í teachings uphold spiritual solutions to many of the problems of the modern world; indeed, only the power of the Cause of God is seen as sufficient to revive mankind and to cure its ills. The Universal House of Justice has written that "until the spiritual conditions can be changed there can be no lasting change for the better in material affairs". According to the Guardian, the best course of action for Bahá’ís is to build up "the Bahá’í Cause and its administration", so that it can serve as both a safe haven and as a model for humanity to follow into the future.

The Universal House of Justice has noted that while "Bahá’ís are often accused of holding aloof from the 'real problems' of their fellow-men", such charges are often made by "idealistic materialists to whom material good is the only 'real' good", and who are "reduced to combating every apparent evil that takes their attention", a "quixotic tournament of demolishing one by one the evils in the world" which is seen as a "vain waste of time and effort". Bahá’ís, on the other hand, are called on to direct "their whole energy...towards the building of the good", "towards proclaiming the Message of Bahá’u’lláh, reviving the spiritual life of his fellow-men, uniting them in a divinely-created World Order". In time, the Universal House of Justice has written, Bahá’ís "will see the power of that Message transforming the whole of human society and progressively solving the problems and removing the injustices which have so long bedeviled the world."

Engagement in the life of society

Central to Bahá’í efforts to improve the social and economic life of their communities are the twin processes of social action and discourse. Participation of Bahá’ís in these complementary processes is animated by the desire to apply the teachings of Bahá’u’lláh to address the issues and conditions prevalent in their societies. Contrary to some common forms of advocacy, Bahá’í contributions in these areas tend to be based on concrete experience of service to the societies and communities in which they live, especially through the institute process and its related activities.

Social action

Main article: Social action

In its 2010 Ridván message, the Universal House of Justice states that social action may range "from fairly informal efforts of limited duration undertaken by individuals or small groups of friends to programmes of social and economic development with a high level of complexity and sophistication implemented by Bahá’í-inspired organizations."

Discourse and policy

Main article: Discourse

17-year-old Anisa Fadaei and her mother participate in a discussion at the 2007 United Nations Commission on the Status of Women.

Bahá’ís participate in the prevailing discourses of society in various ways, acting both as individuals and in official capacities as members of Bahá’í institutions. This may happen incidentally as part of their participation in community-building activities or in the life of their local community, through their efforts for social action, or through their studies, occupations, or professional activities. As well, Bahá’í-inspired organizations commonly contribute to discourse on aspects of social and economic development related to their mission, such as the welfare of children, protection of minorities, the status of women, the environment, and online hate speech..

At the international level, this includes the Bahá’í International Community (BIC) with offices in Geneva and New York, which has accredited status with the United Nations Children’s Fund (UNICEF) and the United Nations Economic and Social Council (ECOSOC). Since 2012, BIC's regional office headquartered in Brussels, supports the work of the European Union (EU), the Council of Europe (EC). Other offices in Cairo, Addis Ababa and Jakarta support the work of the African Union (AU) and the Association of Southeast Asian Nations (ASEAN). The BIC's focus areas include realizing the equality of women and men, human rights and the well-being of humankind, development and community-building, youth as protagonists of constructive change, and religion in the life of society.

At the national level, many Bahá’í communities are active through an Office of Public Affairs nurturing relationships and engaging in discussions on social issues such as citizenship and diversity, online hate, reconciliation, religion in public life, gender equality and the advancement of women, the role of youth and media in society, and our relationship with the environment.

Due to the harsh state-sponsored persecution of the Bahá’ís of Iran which largely precludes recourse to existing systems of justice in that country, many Bahá’í agencies around the world also involve themselves in advocacy on their behalf.

Avoiding partisan entanglement

In a 2010 letter regarding engagement in the life of society in Iran, the Universal House of Justice notes that "fundamental questions of social justice and public welfare have become entangled with sectarian political concerns", continuing:

“ While eschewing partisan political activity, Bahá’ís are to vigorously engage in constructive public discourse and in a wide range of social endeavours aimed at the betterment of the world and the progress of their respective nations. They undertake such activities with humility, discernment and respect for prevailing laws and social conditions, in a spirit of learning and in collaboration with like-minded groups and individuals... ” — [22 January 2010 letter] from the Universal House of Justice to an individual.

Although Bahá’ís are called to avoid identifying themselves or the Cause with political parties or systems, the Guardian warns against "the other extreme of never taking part with other progressive groups, in conferences designed to promote some activity in entire accord" with Bahá’í teachings. Writing about Bahá’í participation in protests and demonstrations, the Universal House of Justice states that:

“ ...individual Bahá’ís in every country are, in principle, free to participate in efforts and activities, for instance in peaceful rallies, that aim to further laudable objectives such as the advancement of women, the promotion of social justice, the protection of the environment, the elimination of all forms of discrimination, and the safeguarding of human rights. However, should such activities begin to deviate from their original purpose and assume a partisan character or degenerate into violence, they must of course be avoided. ” — [22 January 2010 letter] from the Universal House of Justice to an individual.

As an illustration of this principle, while the Guardian raised no objection to the participation of students in protests against racial prejudice, the Universal House of Justice cautioned against involvement in protests against the political system of apartheid, explaining:

“ ...as the policy of apartheid derives from racial discrimination, it cannot be accepted by Bahá’ís wherever, and in whatever form, it may be practised. [...] While the friends should, of course, support the principles of the Faith, [...] and may associate with groups and engage in activities which promote these principles, they must scrupulously take care not to become involved in political issues. As stated [...], participation in anti-apartheid demonstrations and protest activities could be construed as involvement in politics, and therefore should be avoided. ” — August 18, 1985 letter on behalf of the Universal House of Justice to a National Spiritual Assembly.

Bahá’í governance

International Conventions allow the opportunity for consultation between delegates from around the world.

The worldwide Bahá’í community is governed by a framework of institutions initially ordained by Bahá’u’lláh and further explained by ‘Abdu’l-Bahá. These institutions exist at various levels—local, national, and international—and are elected at intervals from the body of adult believers to administer the affairs of the Bahá’í community in the area under their purview.

The constitution and functioning of these institutions are themselves governed by spiritual principles enshrined in the Holy Writings of the Bahá’í Faith, which serve as guidance for the elected members. Based on this guidance, members of institutions share their thoughts in a spirit of openness and loving humility, with the goal to explore the reality of, and discover the truth underlying, each situation. This process of decision-making, known as consultation, is characterized as a "spiritual conference in the attitude and atmosphere of love", and requires individuals to consider the ideas and views of others while being detached from their own.

Elections

Main article: Elections

The distinguishing features of Bahá’í elections are the absence of political parties, a prohibition on campaigning or nominations for office, and the requirement that electors be well informed before voting by fully participating in community activities and by maintaining close contact with other Bahá’ís.

Writing about those Bahá’ís who are elected to an Assembly, the Universal House of Justice states, it "is not a right that people are entitled to, or an honour to which they should aspire; it is a duty and responsibility to which they may be called." The House of Justice also states they anticipate a future in which, owing to the very large number of believers who possess the required qualities, capable Bahá’ís will be too numerous for all to be selected for such service.

Administrative structure

A diagram of the working relationships between Bahá’í institutions.

Main article: Administration

The administration of the Bahá’í community is separated in two branches. The first is made up of elected representatives, whose members form assemblies at the local, regional and national level, and the second is comprised of individuals who are appointed to positions of service. Both groups, as well as all Bahá’ís individually, are under the guidance and authority of the Universal House of Justice, an elected institution whose members are appointed at five year intervals.

Policy and decision-making

Main article: Consultation

For Bahá’ís, the chief tool for collective decision-making, and thus the formulation of policy, is the process of consultation. The principles of consultation were given in the writings of Bahá’u’lláh, and apply to any situation requiring cooperation and group decision-making. Consultation aims to build united consensus within a group through the application of certain principles:

• Seeking a diversity of points of view, especially including input from people of different backgrounds;
• Frankness, openness, objectivity and humility of expression;
• Surrendering every idea that is put forth as the property of the group rather than that of the individual;
• Striving for unanimous consensus, but when this is not possible, abiding by and acting upon the will of the majority in a spirit of unity.

Further reading

• The Non-Political Character of the Bahá’í Faith, The Bahá’í World, An International Record. (1974). Bahá’í World Centre. Haifa. Volume 14 (1963-1968), Pg(s) 531-539. View as PDF.