II. Development and the Divine Economy

A. Economic Teachings

• 1. The question of economics must commence with the farmer and then be extended to the other classes inasmuch as the number of farmers is greater than all other classes, many many times greater. Therefore, it is fitting that the economic problem be first solved with the farmer, for the farmer is the first active agent in the body politic. In brief, from among the wise men in every village a board should be organized and the affairs of that village should be under the control of that board. 'Abdu'l-Baha, To an Individual Believer, October 4, 1912. RD,The Redistribution of Wealth--Some Specific Measures, p.4

• 2. The sixth principle of Baha'u'llah is: Equal opportunity of the means of Existence. 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. 'Abdu'l-Baha, PT, pp.131-32

• 3. The arrangements of the circumstances of the people must be such that poverty shall disappear. ' 'Abdu'l-Baha, 'Abdu'l-Baha in London, p.29

• 4. 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. 'Abdu'l-Baha, PUP, p.216

• 5. Then rules and laws should be established to regulate the excessive fortunes of certain private individuals and meet the needs of millions of the poor masses; thus a certain moderation would be obtained. However, absolute equality is just as impossible, for absolute equality in fortunes, honors, commerce, agriculture, industry would end in disorderliness, in chaos, in disorganization of the means of existence, and in universal disappointment: the order of the community would be quite destroyed. Thus difficulties will also arise when unjustified equality is imposed. 'Abdu'l-Baha, SAQ, p.274

• 6. It is, then, clear and evident that the repartition of excessive fortunes among a small number of individuals, while the masses are in need, is an iniquity and an injustice. In the same way, absolute equality would be an obstacle to life, to welfare, to order and to the peace of humanity. In such a question moderation is preferable. It lies in the capitalists' being moderate in the acquisition of their profits, and in their having a consideration for the welfare of the poor and needy - that is to say, that the workmen and artisans receive a fixed and established daily wage - and have a share in the general profits of the factory. 'Abdu'l-Baha, SAQ, p.275

• 7. And among the teachings of Baha'u'llah is voluntary sharing of one's property with others among mankind. This voluntary sharing is greater than equality, and consists in this, that man should not prefer himself to others, but rather should sacrifice his life and property for others. But this should not be introduced by coercion so that it becomes a law and man is compelled to follow it. Nay, rather, man should voluntarily and of his own choice sacrifice his property and life for others, and spend willingly for the poor, just as is done in Persia among the Baha'is.
  And among the teachings of Baha'u'llah is man's freedom, that through the ideal Power he should be free and emancipated from the captivity of the world of nature; for as long as man is captive to nature he is a ferocious animal, as the struggle for existence is one of the exigencies of the world of nature. This matter of the struggle for existence is the fountain-head of all calamities and is the supreme affliction. 'Abdu'l-Baha, SWAB, p.302

• 8. He (Baha'u'llah) as well as 'Abdu'l-Baha after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. Shoghi Effendi, WOB, p.19

• 9. The economic teachings of the Cause, though well known in their main outline, have not as yet been sufficiently elaborated and systematized to allow anyone to make an exact and thorough application of them even on a restricted scale. Shoghi Effendi, DG, p.19

• 10. He does not think that we can yet go so far as to write commentaries and lengthy treatises on the relation of the Baha'i teachings to Education, Economics, etc., as the world knows these subjects at present. We have our basic principles, but ... (unreadable) We cannot say in detail what the "Baha'i" system will be. It has yet to grow and mature. However, articles on these matters, where our general ideas are correlated to present knowledge and usage, and compared, would be good because not too much detail could be gone into. Letter written on behalf of Shoghi Effendi, 11 June 1948, LOG Vol.2, pp.77-78

B. Grass Roots Development

• 1. The solution begins with the village, and when the village is reconstructed, then the cities will be also. 'Abdu'l-Baha, BW, vol.IV, pp. 450-451

• 2. Now is not the time for the friends to seek to establish a Baha'i village; they have definite tasks confronting them of the utmost importance and urgency, and on these they should concentrate their attention. Nor does the Guardian feel it necessary for the friends to buy land at this time. In the future, when they have accomplished the goals set out for them by the beloved Master Himself, they will be able to develop more community projects, but now such enterprises would merely dissipate their strength, which should all be directed into the teaching work. Letter to individual believer on behalf of Shoghi Effendi, 26 March 1943. RD; Economics, Agriculture and Related Subjects, p.12

• 3. Your comments concerning poverty emphasize the extent to which society must change its attitudes before a solution to that social problem can be found. It is not simply a matter of economics; the solution deeply involves the adoption of spiritual principles at the grassroots as well as among governments. It imposes upon the Baha'is a clear duty to teach the Faith with unabating vigour. Letter to an individual believer on behalf of the Universal House of Justice, 27 April 1988. RD, The Redistribution of Wealth-- Some Specific Measures, p.1

• 4. The message of the House of Justice dated 20th October 1983 has clearly set out the concepts, defined the objectives and outlined the guiding principles for the selection and implementation of Baha'i development projects, programmes or activities. The vast majority of Baha'i projects will be primarily generated at the grass roots, and, initially as required, will receive help from Baha'i sources, in terms of finances and manpower. The projects will, as you have surmised, be non-profit making, concerned mainly with activities closely related to education, health and hygiene, agriculture and simple community development activities. It is hoped that all these types of projects will reflect the strength of the spiritual principles enshrined in the Teachings of Baha'u'llah. Universal House of Justice to an individual believer, December 23, 1983, LOG, p.554

• 5. Endowed with the wealth of all the genetic and cultural diversity that has evolved through past ages, the earth's inhabitants are now challenged to draw on their collective inheritance to take up, consciously and systematically, the responsibility for the design of their future. BIC for the Universal House of Justice, The Prosperity of Humankind, p.1

• 6. Top-down models of community development can no longer adequately respond to modern day needs and aspirations. The world community must move toward more participatory, knowledge-based and values-driven systems of governance in which people can assume responsibility for the processes and institutions that affect their lives. These systems need to be democratic in spirit and method, and must emerge on all levels of world society, including the global level. Consultation - the operating expression of justice in human affairs - should become their primary mode of decision-making. BIC, Statement on Sustainable Communities in an Integrating World, p.4

C. Consultation

• 1. Say: no man can attain his true station except through his justice. No power can exist except through unity. No welfare and no well-being can be attained except through consultation. Baha'u'llah, CON, p.93

• 2. The heaven of divine wisdom is illumined with two luminaries: consultation and compassion. Please God, everyone may be enabled to observe this weighty and blessed word. Baha'u'llah, TB, p.242

• 3. Consultation bestoweth greater awareness and transmuteth conjecture into certitude. It is a shining light which, in a dark world, leadeth the way and guideth. For everything there is and will continue to be a station of perfection and maturity. The maturity of the gift of understanding is made manifest through consultation. Baha'u'llah, CON, p.93

• 4. In all things it is necessary to consult. This matter should be forcibly stressed by thee, so that consultation may be observed by all. The intent of what hath been revealed from the Pen of the Most High is that consultation may be fully carried out among the friends, inasmuch as it is and will always be a cause of awareness and of awakening and a source of good and well-being. Baha'u'llah, CON, pp.92-93

• 5. Settle all things, both great and small, by consultation. Without prior consultation, take no important step in your own personal affairs. Concern yourselves with one another. Help along one another's projects and plans. Grieve over one another. Let none in the whole country go in need. Befriend one another until ye become as a single body, one and all... 'Abdu'l-Baha, TAB, p.533

• 6. Regarding thy question about consultation of a father with his son, or a son with his father, in matters of trade and commerce, consultation is one of the fundamental elements of the foundation of the Law of God. Such consultation is assuredly acceptable, whether between father and son, or with others. There is nothing better than this. Man must consult in all things for this will lead him to the depths of each problem and enable him to find the right solution. 'Abdu'l-Baha: CON, p.98

• 7. Verily, God loveth those who are working in His path in groups, for they are a solid foundation.' Consider ye that he says 'in groups,' united and bound together, supporting one another. 'To work,' mentioned in this holy verse, does not mean, in this greatest age, to perform it with swords, spears, shafts and arrows, but rather with sincere actions, spiritual qualities, educating the public, guiding the souls of mankind, diffusing spiritual fragrances, explaining divine illustrations, showing convincing proofs and doing charitable deeds. When the holy souls, through the angelic power, will arise to show forth these celestial characteristics, establishing a band of harmony, each of these souls shall be regarded as one thousand persons and the waves of this greatest ocean shall be considered as the army of the hosts of the Supreme Concourse. 'Abdu'l-Baha, BWF, p.401

• 8. The purpose of consultation is to show that the views of several individuals are assuredly preferable to one man, even as the power of a number of men is of course greater than the power of one man. Thus consultation is acceptable in the presence of the Almighty, and hath been enjoined upon the believers, so that they may confer upon ordinary and personal matters, as well as on affairs which are general in nature and universal.
  For instance, when a man hath a project to accomplish, should he consult with some of his brethren, that which is agreeable will of course be investigated and unveiled to his eyes, and the truth will be disclosed. Likewise on a higher level, should the people of a village consult one another about their affairs, the right solution will certainly be revealed. In like manner, the members of each profession, such as in industry, should consult, and those in commerce should similarly consult on business affairs. In short, consultation is desirable and acceptable in all things and on all issues. 'Abdu'l-Baha, CON, pp.97-98

• 9. In consultation, the individual participants strive to transcend their respective points of view, in order to function as members of a body with its own interests and goals. In an atmosphere characterized by both candor and courtesy, ideas belong not to the individual who presents them, but to the group as a whole, to take up, discard, or revise as seems to best serve the goal pursued. Consultation succeeds to the extent that all participants support the decisions arrived at, regardless of the individual opinions with which they entered the discussion. Under such circumstances an earlier decision can be readily reconsidered if experience exposes any shortcomings. BIC, Statement on Sustainable Communities in an Integrating World, p. 6, #5

D. Village Storehouse

• 1. 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 expense 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...

  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... 'Abdu'l-Baha, FWU, pp.38-40

• 2. Likewise a general storehouse should be founded with the appointment of a secretary. At the time of the harvest, under the direction of that board, a certain percentage of the entire harvest should be appropriated for the storehouse.

  The storehouse has seven revenues: Tithes, taxes on animals, property without an heir, all things found whose owners cannot be traced, one third of all treasure-trove, one third of the produce of all mines, and voluntary contributions.

  This storehouse also has seven expenditures:

  1. General running expenses of the storehouse, such as the salary of the secretary and the administration of public health.

  2. Tithes to the government.

  3. Taxes on animals to the government.

  4. Costs of running an orphanage.

  5. Costs of running a home for the incapacitated.

  6. Costs of running a school.

  7. Payment of subsidies to provide needed support of the poor. 'Abdu'l-Baha, To an Individual Believer, 4 October 1912. RD, The Redistribution of Wealth--Some Specific Measures, p.5

E. Contribution from Earnings

• 1. To give and be generous are attributes of Mine, well is it with him that adorneth himself with My virtues. Baha'u'llah, PHW, #49

• 2. The Primal Point hath directed that Huququ'llah must be paid on the value of whatsoever one possesseth; yet, in this Most Mighty Dispensation, We have exempted the household furnishings, that is such furnishings as are needed, and the residence itself. Baha'u'llah, Kitab-i-Aqdas: Questions and Answers, p.109

• 3. 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. Baha'u'llah, TB, p.90

• 4. Huquq is not payable on agricultural tools and equipment, and on animals used in ploughing the land, to the extent that these are necessary. 'Abdu'l-Baha, Huququ'llah, The Right of God: A Compilation, UK, 1986, p.20

• 5. Wealth is praiseworthy in the highest degree, if it is acquired by an individual's own efforts and the grace of God, in commerce, agriculture, art and industry, and if it be expended for philanthropic purposes. 'Abdu'l-Baha, SDC, p.24

• 6. And among the teachings of Baha'u'llah is voluntary sharing of one's property with others among mankind. This voluntary sharing is greater than equality, and consists in this, that man should not prefer himself to others, but rather should sacrifice his life and property for others. But this should not be introduced by coercion so that it becomes a law and man is compelled to follow it. Nay, rather, man should voluntarily and of his own choice sacrifice his property and life for others, and spend willingly for the poor, just as is done in Persia among the Baha'is. 'Abdu'l-Baha, SWAB, p.302

• 7. 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. 'Abdu'l-Baha, BP, US edition, p.84