The Basis of Civilization
The fundamental basis of the community is agriculture, tillage of the soil.
`Abdu'l-Baha', Foundations of World Unity, p. 37
Fourth: Everyone, whether man or woman, should hand over to a trusted person
a portion of what he or she earneth through trade, agriculture or other
occupation, for the training and education of children, to be spent for this
purpose with the knowledge of the Trustees of the House of Justice.
(Tablets of Baha'u'llah, page 90)
Fifth: Special regard must be paid to agriculture. Although it hath been
mentioned in the fifth place, unquestionably it precedeth the others.
Agriculture is highly developed in foreign lands, however in Persia it hath
so far been grievously neglected. It is hoped that His Majesty the
Shah - may God assist him by His grace - will turn his attention to this
vital and important matter. (Tablets of Baha'u'llah, page 90)
All the friends of God ... should contribute to the extent possible, however
modest their offering may be. God doth not burden a soul beyond its
capacity. Such contributions must come from all centers and all
believers.... O Friends of God! Be ye assured that in place of these
contributions, your agriculture, your industry, and your commerce will be
blessed by manifold increases, with goodly gifts and bestowals. He who
cometh with one goodly deed
will receive a tenfold reward. There is no doubt that the living Lord will
abundantly confirm those who expend their wealth in His path. (Baha'i
Prayers (US edition), page 84)
The fundamental basis of the community is agriculture, tillage of the soil.
All must be producers. Each person in the community whose need is equal to
his individual producing capacity shall be exempt from taxation. But if his
income is greater than his needs, he must pay a tax until an adjustment is
effected. That is to say, a man's capacity for production and his needs
will be equalized and reconciled through taxation. If his production
exceeds, he will pay a tax; if his necessities exceed his production, he
shall receive an amount sufficient to equalize or adjust. Therefore,
taxation will be proportionate to capacity and production, and
there will be no poor in the community. (Promulgation of Universal
Peace*, page 217)
In reality, although they appear to be private matters, these difficulties
between the two parties produce a detriment to the public; for commerce,
industry, agriculture and the general affairs of the country are all
intimately linked together. If one of these suffers an abuse, the detriment
affects the mass. Thus the difficulties between workmen and manufacturers
become a cause of general detriment. (Some Answered Questions, page 276)
In reality, although they appear to be private matters, these difficulties
between the two parties produce a detriment to the public; for commerce,
industry, agriculture and the general affairs of the country are all
intimately linked together. If one of these suffers an abuse, the detriment
affects the mass. Thus the difficulties between workmen and manufacturers
become a cause of general detriment.
The court of justice and the government have, therefore, the right of
interference. When a difficulty occurs between two individuals with
reference to private rights, it is necessary for a third to settle the
question. This is the part of the government. Then the problem of strikes-
which cause troubles in the country and are often connected with the
excessive vexations of the workmen, as well as with the rapacity of
manufacturers - how could it remain neglected?
Good God! Is it possible that, seeing one of his fellow-creatures
starving, destitute of everything, a man can rest and live comfortably in
his luxurious mansion? He who meets another in the greatest misery, can he
enjoy his fortune? That is why, in the Religion of God, it is prescribed
and established that wealthy men each year give over a certain part of their
fortune for the maintenance of the poor and unfortunate. That is the
foundation of the Religion of God and is binding upon all. And as man in
this way is not forced nor obliged by the government, but is by the natural
tendency of his good heart voluntarily and radiantly showing benevolence
toward the poor, such a deed is much praised, approved and pleasing.
Such is the meaning of the good works in the Divine Books and Tablets.
(Some Answered
Questions, pages 276-277)
Thy letter was received. Praise be to God it imparted the good news of thy
health and safety and indicated that thou art ready to enter an agricultural
school. This is highly suitable. Strive as much as possible to become
proficient in the science of agriculture, for in accordance with the divine
teachings the acquisition of sciences and the perfection of arts are
considered acts of worship. If a man engageth with all his power in the
acquisition of a science or in the perfection of an art, it is as if he has
been worshipping God in churches and temples. Thus as thou enterest a
school of agriculture and strivest in the acquisition of that science thou
art day and night engaged in acts of worship - acts that are accepted at the
threshold of the Almighty. What bounty greater than this that science
should be considered as an act of worship and art as service to the Kingdom
of God. (Selections ... `Abdu'l-Baha, pages 144-145)
Commerce, agriculture and industry should not, in truth, be a bar to service
of the one true God. Indeed, such occupations are most potent instruments
and clear proofs for the manifestation of the evidences of one's piety, of
one's trustworthiness and of the virtues of the All-Merciful Lord.
(Trustworthiness, page 341)
His Holiness Baha'u'llah has given instructions regarding every one of the
questions confronting humanity. He has given teachings and instructions
with regard to every one of the problems with which man struggles. Among
them are (the teachings) concerning the question
of economics that all the members of the body politic may enjoy through the
working out of this solution the greatest happiness, welfare and comfort
without any harm or injury attacking the general order of things. Thereby
no difference or dissension will occur. No sedition or contention will take
place.
This solution is this: First and foremost is the principle that
to all the members of the body politic shall be given the greatest
achievements of the world of
humanity. Each one shall have the utmost welfare and well-being. To solve
this problem we must begin with the farmer; there will we lay a foundation
for system and order because the peasant class and the agricultural class
exceed other classes in the importance of their service. In every village
there must be established a general storehouse which will have a number of
revenues.
The first revenue will be that of the tenth or tithes.
The second revenue (will be derived) from the animals.
The third revenue, from the minerals, that is to say, every mine
prospected or discovered, a third thereof will go to this vast storehouse.
The fourth is this: whosoever dies without leaving any heirs all his
heritage will go to the general storehouse.
Fifth, if any treasures shall be found on the land they should be
devoted to this storehouse.
All these revenues will be assembled in this storehouse.
As to the first, the tenths or tithes: we will consider a farmer, one
of the peasants. We will look into his income. We will find out, for
instance, what is his annual revenue and also what are his expenditures.
Now, if his income be equal to his expenditures, from such a farmer nothing
whatever will be taken. That is, he will not be subjected to taxation of
any sort, needing as he does all his income. Another farmer may have
expenses running up to one thousand dollars we will say, and his income is
two thousand dollars. From such an one a tenth will be required, because he
has a surplus. But if his income be ten thousand dollars and his expenses
one thousand dollars or his income twenty thousand dollars, he will have to
pay as taxes, one-fourth. If his income be one hundred thousand dollars and
his expenses five thousand, one-third will he have to pay because he has
still a surplus since his expenses are five thousand and his income one
hundred thousand. If he pays, say, thirty-five thousand dollars, in
addition to the expenditure of five thousand he still has sixty thousand
left. But if his expenses be ten thousand and his income two hundred
thousand then he must give an even half because ninety thousand will be in
that case the sum remaining. Such a scale as this will determine allotment
of taxes. All the income from such revenues will go to this general
storehouse.
Then there must be considered such emergencies as follows: a certain
farmer whose expenses run up to ten thousand dollars and whose income is
only five thousand, he will receive necessary expenses from the storehouse.
Five thousand dollars will be allotted to him so he will not be in need.
Then the orphans will be looked after, all of whose expenses will be
taken care of. The cripples in the village - all their expenses will be
looked after. The poor in the village - their necessary expenses will be
defrayed. And other members who for valid reasons are incapacitated - the
blind, the old, the deaf - their comfort must be looked after. In the
village no one will remain in need or in want. All will live in the utmost
comfort and welfare. Yet no schism will assail the general order of the
body politic.
Hence the expenses or expenditures of the general storehouse are now
made clear and its activities made manifest. The income of this general
storehouse has been shown. Certain trustees will be elected by the people
in a given village to look after these transactions. The
farmers will be taken care of and if after all these expenses are defrayed
any surplus is found in the storehouse it must be transferred to the
national treasury.
This system is all thus ordered so that in the village the very poor
will be comfortable, the orphans will live happily and well; in a word, no
one will be left destitute. All the individual members of the body politic
will thus live comfortably and well.
For larger cities, naturally, there will be a system on a larger scale.
Were I to go into that solution the details thereof would be very lengthy.
The result of this (system) will be that each individual member of the
body politic will live most comfortably and happily under obligation to no
one. Nevertheless, there will be preservation of degree because in the
world of humanity there must needs be degrees. The
body politic may well be likened to an army. In this army there must be a
general, there must be a sergeant, there must be a marshal, there must be
the infantry; but all must enjoy the greatest comfort and welfare.
God is not partial and is no respecter of persons. He has made
provision for all. The harvest comes forth for everyone. The rain showers
upon everybody and the heat of the sun is destined to warm everyone. The
verdure of the earth is for everyone. Therefore there should be for all
humanity the utmost happiness, the utmost comfort, the utmost well-being.
But if conditions are such that some are happy and comfortable and some
in misery; some are accumulating exorbitant wealth and others are in dire
want - under such a system it is impossible for man to be happy and
impossible for him to win the good pleasure of God. God is kind to all.
The good pleasure of God consists in the welfare of all the individual
members of mankind. (Foundations of World Unity*, pages 38-41)
One of Baha'u'llah's teachings is the adjustment of means of livelihood in
human society. Under this adjustment there can be no extremes in human
conditions as regards wealth and sustenance. For the community needs
financier, farmer, merchant and laborer just as an army must be composed of
commander, officers and privates. All cannot be commanders; all cannot be
officers or privates. Each in his station in the social fabric must be
competent - each in his function according to ability but with justness of
opportunity for all. (Promulgation of Universal Peace*, page 216)
If the earth is not cultivated, it becomes a jungle where useless weeds
grow; but if a cultivator comes and tills the ground, it produces crops
which nourish living creatures. It is evident, therefore, that the soil
needs the cultivation of the farmer. (Some Answered Questions, page 7)
Nature is the material world. When we look upon it, we see that it is dark
and imperfect. For instance, if we allow a piece of land to remain in its
natural condition, we will find it covered with thorns and thistles; useless
weeds and wild vegetation will flourish upon it, and it will become like a
jungle. The trees will be fruitless, lacking beauty and symmetry; wild
animals, noxious insects and reptiles will abound in its dark recesses.
This is the incompleteness and imperfection of the world of nature. To
change these conditions, we must clear the ground and cultivate it so that
flowers may grow instead of thorns and weeds - that is to say, we must
illumine the dark world of nature. (Promulgation of Universal Peace*,
pages 308-309)
If a piece of ground is left in its natural state, wild weeds, thorns and
trees of the jungle will grow upon it. But if we cultivate that same piece
of ground, the result will be that it will rid itself of natural
imperfections and become transformed into a beautiful rose garden or an
orchard of fruitful trees. (Promulgation of Universal Peace*, page 400)
If the earth is not cultivated, it becomes a jungle where useless weeds
grow; but if a cultivator comes and tills the ground, it produces crops
which nourish living creatures. It is evident, therefore, that the soil
needs the cultivation of the farmer. (Some Answered Questions, page 7)
The arrangements of the circumstances of the people must be such that
poverty shall disappear, and that every one as far as possible, according to
his position and rank, shall be comfortable. Whilst the nobles and others
in high rank are in easy circumstances, the poor also should be able to get
their daily food and not be brought to the extremities of hunger.
(Abdu'l-Baha in London*, page 29)
Regarding reciprocity and cooperation: each member of the body politic
should live in the utmost comfort and welfare because each individual member
of humanity is a member of the body politic and if one member of the members
be in distress or be afflicted with some disease all the other members must
necessarily suffer. For example, a member of the human organism is the eye.
If the eye should be affected that affliction would affect the whole nervous
system. Hence, if a member of the body politic becomes afflicted, in
reality, from the standpoint of sympathetic connection, all will share that
affliction since this (one afflicted) is a member of the group of members, a
part of the whole. Is it possible for one member or part to be in distress
and the other members to be at ease? It is impossible! Hence God has
desired that in the body politic of humanity each one shall enjoy perfect
welfare and comfort.
Although the body politic is one family yet because of lack of
harmonious relations some members are comfortable and some in direst misery,
some members are satisfied and some are hungry, some members are clothed in
most costly garments and some families are in need of food and shelter.
Why? Because this family lacks the necessary reciprocity and symmetry.
This household is not well arranged. This household is not living under a
perfect law. All the laws which are legislated do not ensure happiness.
They do not provide comfort. Therefore a law must be given to this family
by means of which all the members of this family will enjoy equal well-being
and happiness.
Is it possible for one member of a family to be subjected to the
utmost misery and to abject poverty and for the rest of the family to be
comfortable? It is impossible unless those members of the family be
senseless, atrophied, inhospitable, unkind. Then they would say,
"Though these members do belong to our family - let them alone. Let us look
after ourselves. Let them die. So long as I am comfortable, I am honored,
I am happy - this my brother - let him die. If he be in misery let him
remain in misery, so long as I am comfortable. If he is
hungry let him remain so; I am satisfied. If he is without clothes, so long
as I am clothed, let him remain as he is. If he is shelterless, homeless,
so long as I have a home, let him remain in the wilderness."
Such utter indifference in the human family is due to lack of control,
to lack of a working law, to lack of kindness in its midst. If kindness had
been shown to the members of this family surely all the members thereof
would have enjoyed comfort and happiness.
Every human being has the right to live; they have a right to rest, and to
a certain amount of well-being. As a rich man is able to live in his palace
surrounded by luxury and the greatest comfort, so should a poor man be able
to have the necessaries of life. Nobody should die of hunger; everybody
should have sufficient clothing; one man should not live in excess while
another has no possible means of existence.
Let us try with all the strength we have to bring about happier
conditions, so that no single soul may be destitute. (Paris Talks*,
pages 131-132)
The body politic today is greatly in need of a physician. It is similar to
a human body afflicted with severe ailments. A doctor diagnoses the case
and prescribes treatment. He does not prescribe, however, until he has made
the diagnosis. The disease which afflicts the body politic is lack of love
and absence of altruism. In the hearts of men no real love is found, and
the condition is such that, unless their susceptibilities are quickened by
some power so that unity, love and accord may develop within them, there can
be no healing, no agreement among mankind. Love and unity are the needs of
the body politic today. Without these there can be no progress or
prosperity attained. Therefore, the friends of God must adhere to the power
which will create this love and unity in the hearts of the sons of men.
Science cannot cure the illness of the body politic. Science cannot create
amity and fellowship in human hearts. Neither can patriotism nor racial
allegiance effect a remedy. It must be accomplished solely through the
divine bounties and spiritual bestowals which have descended from God in
this day for that purpose. This is an exigency of the times, and the divine
remedy has been provided. The spiritual teachings of the religion of God
can alone create this love, unity and accord in human hearts.
Therefore, hold to these heavenly agencies which God has provided so
that through the love of God this soul-bond may be established, this
heart-attachment realized and the light of the reality of unity be reflected
from you throughout the universe. If we do not hold fast to these divine
agencies and means, no result will be possible. Let us pray to God that He
will exhilarate our spirits so we may behold the descent of His bounties,
illumine our eyes to witness His great guidance and attune our ears to enjoy
the celestial melodies of the heavenly Word. This is our greatest hope.
This is our ultimate purpose. (Promulgation of Universal Peace*, page 171)
