Government and people must blend like milk and honey, ‘Abdu’l-Bahá wrote again and again as Iran’s constitutional revolution unfolded, or the country would be ruined and neighbouring powers would step in. Both sides were counselled; neither listened. A constitutional government that conforms to divine law is preferable to absolute rule, and Bahá’ís promoted its ideals, yet the movement in Tehran fell into factions, clerics used constitutionalism as a pretext for dominion, and in Sirjan, Tabriz and Sangsar believers were killed or driven out while accusations against them shifted with every change of fortune. One instruction urges Bahá’ís to seek election; others forbid any entanglement in disputes that are the playthings of politicians, and each has its own occasion. The Qur’an’s word that true believers conduct their affairs by mutual consultation, set beside prayer and giving, points to the moral habits that make collective life workable [1]. The questions that remain lead into non-participation in partisan politics, the proper relationship between a government and its people, and the past, present and future of Iran itself.
Similarly, at the beginning of the revolution it was repeatedly written that government and people must blend together like milk and honey, otherwise progress and prosperity would be impossible, Iran would be ruined, and ultimately it would end in the interference of neighboring powers. Therefore the friends of God must strive with all their might to bring about reconciliation between government and people, and if they prove powerless, they should withdraw. But none of this advice proved beneficial, until Iran was laid waste.
(‘Abdu’l-Bahá, 1912-Feb-19, to Husayn Tabrizi -- AB01309)
02
But since in accordance with the explicit text of the Holy Book, a government that conforms to Divine Law is a constitutional government and a government that wields absolute power is contrary to the Divine good-pleasure, the Baha'is were continually engaged in promoting, among the Persian citizens, the ideals of a constitutional government, while calling to their attention the benefits of a constitutional government and the detriments of a government with absolute power.
(‘Abdu’l-Bahá, 1910-May-20, to Laura Dreyfus-Barney -- AB11832)
03
We hope that the hidden turmoils will also gradually dissipate and the constitutional legitimate government will be fully established.
(‘Abdu’l-Bahá, 1909-Nov-09, to Ali Muhammad Sarrishtihdar -- AB02686)
04
But when the Persian upraised the banner of Constitution every one became hopeful expecting Persian through the beneficent influence of a democratic government will loom large in the family of the living and progressive nations and will enter upon an arena of upward prosperity and internal development. However instead of uniting all their forces together they formed various political parties with no definite policies save to work against each other and thus heap greater disasters upon the already weakened and disorganized state.
(‘Abdu’l-Bahá, Words to Lua Getsinger, spoken on 1913-Nov-10 -- ABU0390)
05
Following the [Persian Constitutional] revolution up to the present time, the people of Persia have made repeated attempts to elect people and form consulative assemblies, but these efforts have borne no fruit. They have only thrown the nations affairs into greater disarray and further agitated the tumult of the masses.
(‘Abdu’l-Bahá, Words spoken in Ramleh, 1913 -- ABU3727)
06
I wrote to you before that the friends must strive with utmost effort to get some Bahais elected to the National Assembly.
(‘Abdu’l-Bahá, 1911-Aug-25+, to Yunis Afrukhtih -- AB11805)
07
The purpose of the Baha'is is to raise high the banner of the Most Great Peace and to eliminate the foundation of war and strife from all horizons, to bring all different nations and peoples under the shade of God's unified tabernacle, and to erase racial, national, religious, sectarian and political prejudices from the tablet of the world - so that all regions become one region, all races become one race, and all nations become one nation, until the world of creation finds rest.
Given these lofty aims, how can they sully themselves with these conflicts and disputes which are but the playthings of political figures?
(‘Abdu’l-Bahá, 1909-May-29, to Hippolyte Dreyfus-Barney -- AB11862)
08
O dear friends of 'Abdu'l-Baha! A letter was written to Shiraz, a copy of which is enclosed. Peruse it and circulate it. From the beginning of the revolution in Tehran, it was announced to all regions, especially the Land of Ta, that the Party of God has no involvement in political affairs and has no complaint or praise for the governments of the world.
(‘Abdu’l-Bahá, 1908-Sep-26, to Spiritual Assembly of Tihran -- AB00295)
09
You had written about the events in that region. These events will increase day by day and these discussions will intensify, but the friends of God must not in any way discuss or interfere in such matters. … Iran must be in utmost tranquility and calm, and occupied with internal development and protection from external threats. But now the opposite has occurred - different parties have emerged, each expressing an opinion and making efforts.
(‘Abdu’l-Bahá, 1907-Aug ca., to Abdu'l-Majid Tabib -- AB11828)
10
During the revolution in Iran, praise be to God, you were well-wishers of all and strove for universal peace and reconciliation.
(‘Abdu’l-Bahá, 1910-May-17, to Baha'is of Qum et al -- AB00914)
11
From the beginning of the revolution, it was written repeatedly and both sides were counseled that until government and people mix together like honey and milk, prosperity and success are impossible - Iran will be ruined and finally it will end in the interference of neighboring powers.
(‘Abdu’l-Bahá, to Spiritual Assembly of Mashhad -- AB00550)
12
You wrote from Iran that it is in disorder. Time and again, in explicit terms in all letters for several years past, it was announced that government and people must mix together like milk and honey, otherwise loss and detriment are certain and established, and ultimately this discord will lead to the intervention of neighboring powers.
(‘Abdu’l-Bahá, 1910-May-17, to Ali-Akbar Rawhani Muhibulsultan -- AB11866)
13
Even at the beginning of the revolution it was explicitly written that until the government and people mix together like honey and milk, success and prosperity are impossible and unattainable. Iran would be ruined and the end result would lead to intervention by neighboring powers, etc.
(‘Abdu’l-Bahá, Words spoken on 1913-Feb-18 in Paris -- ABU2852)
14
At the outset of that revolution in Persia known as the Constitutional Revolution, I wrote again and again that until such time as that government and its people become commingled, even as milk and honey, their success and prosperity will remain entirely unattainable. Persia shall fall into ruin, and the governments of its neighbouring realms will ultimately meddle in its affairs...
(‘Abdu’l-Bahá, Words spoken on 1913-Jan-30 in Paris -- ABU3725)
The available source contains an omission or incomplete wording; sentence boundaries need review.
15
Though admonitions were given to both sides [the constitutionalists and monarchists of Qajar Persia], though the right path was shown to them, and though they were warned about meddling from their neighbours, all these counsels were given in vain.
(‘Abdu’l-Bahá, Words spoken on 1912-Dec-27 in London -- ABU3710)
16
You wrote about the invasion of Indian troops - all these events were reported to Tehran beforehand. Request from Tehran copies of the letters that were written at the beginning of the revolution, even in the time of Muzaffari'd-Din Shah. Among them is this passage: the government and people must blend together like honey and milk, otherwise success and prosperity are impossible, Iran will be ruined and finally it will end in intervention by neighboring powers.
(‘Abdu’l-Bahá, 1912-Jan-03, to Mirza Aqa Bashir Ilahi (Bashirus-Sultan) -- AB12167)
17
Consider Iran and the constitutional movement, how in so short a span of time they caused so great a storm and convulsion.
(‘Abdu’l-Bahá, 1908-Sep-27, to Sabbagh, Muhammad Jafar et al -- AB00871)
18
This revolution affected all conditions and walks of life. There has been no agriculture, no trade and no commerce; nay, rather, in all the provinces there have been political disputes and quarrels between the two parties, namely, the nationalists and the constitutionalists.
(‘Abdu’l-Bahá, 1910-Feb-19, to Baha'is of the United States -- AB00530)
19
However, from this phrase ("In these days when the fire of sedition and corruption is ablaze in Iran and groups from both sides, due to the results of ignorance and unwisdom, have washed their hands of friend and homeland and departed for the next world"), great astonishment was experienced.
(‘Abdu’l-Bahá, 1903-Dec-25 ca., to Mirza Mihdi-Khan Raisul-Hukama -- AB00176)
20
Thou hast written concerning the upheaval in Iran, this upheaval is explicitly mentioned in the Kitab-i-Aqdas and it is severe.
(‘Abdu’l-Bahá, 1908-Nov-09?, to Mirza Muhammad Hasan Adib -- AB00640)
21
However, in Sirjan, the government authorities martyred Jinab-i-Aqa Siyyid Yahya, and in Tabriz, Mirza Hasan, the bloodthirsty mujtahid, became oppressive and issued a decree for the execution of all the friends. Two holy souls were martyred, and if the friends had not dispersed, all would have fallen prey to the sword. Likewise in Sangsar, intense agitation arose, and the oppressors stretched forth the hand of aggression and grievously wronged the friends. … Shaykh Fadlu'llah cried out openly day and night that this oppressed community was the founder of the constitution, and their purpose was to spread their Cause among the people so they might freely publish their Tablets and draw souls to their side.
(‘Abdu’l-Bahá, 1909-Jun-20, to Mirza Siyyid Muhammad Nazimul-Hukama -- AB00253)
22
You wrote about the upheaval in Iran - this is the result of the actions of Mirza Fadlu'llah Nuri and Mirza Hasan Tabrizi and the oppressors of Sirjan and the tyrants of Sangsar. If these things had not occurred, Iran would now be in complete comfort and tranquility.
(‘Abdu’l-Bahá, 1909-Jun-26, to Mirza Muhammad Baqir Khan Shirazi -- AB03656)
23
The Muslim clergy had held the forces at work so completely that the Baha'is everywhere were extremely alarmed because of the apparent clerical supremacy. Notably the Baha'i teachers of Tihran, especially Mulla 'Ali-Akbar, sent me a letter which I have now, in which is this statement: 'When the clergy of Persia were dispossessed of any power or political influence they persecuted us unmercifully.
(‘Abdu’l-Bahá, Words to Juliet Thompson et al, spoken on 1909-Jul-11 -- ABU0247)
24
After the revolution occurred, the Yahyais portrayed the Baha'is to the constitutionalists as being from the autocracy party. After the freedom-seekers split into two factions, they portrayed the Baha'is to Sattar Khan as being moderates.
(‘Abdu’l-Bahá, 1911-Jun-20, to Ali-Akbar Rawhani Muhibulsultan -- AB00560)
25
In any case, we had thought that by now it would have become clear to people that a Baha'i, meaning a spiritual person, absolutely does not interfere in worldly affairs, whether political or otherwise. Glory be to God! In the war and conflict of Tehran, the army and forces were all Shi'ites, yet they say the Baha'is were the cause of dividing the community.
(‘Abdu’l-Bahá, 1908-Sep-29, to Baha'is of Baku -- AB00264)
26
Consider how these Azalis have produced nothing but harm, corruption, ruin and upheaval for Iran and Iranians until now. A reckless, thoughtless and foolish group, they are continuously and persistently engaged in agitation and corruption. On one hand they advocate for constitutional government while on the other hand they communicate with Salar-i-Dawlih. They maintain friendship and agreement with every political faction and are intimate confidants with all, yet despite this, none of the factions notice their treachery.
(‘Abdu’l-Bahá, Words spoken on 1915-Sep-11 in Haifa -- ABU2585)
27
This constitutional movement in Tehran did not spring from benevolent sentiments nor was it founded on pure intentions. A group of divines, seeking to increase their influence and establish complete dominion over the government and people, used constitutionalism as a pretext. These were the same individuals who would cry out from their pulpits claiming that the Baha'is were enemies of the state.
They mislead and deceive people against the government and into ill-will toward the state. They seek ruin while calling it prosperity; they desire bondage while naming it freedom; they perpetrate oppression and tyranny while speaking of justice; they pursue the misery of the people of Iran while terming it happiness.
In short, the audacity of these ignorant people has reached such a degree that they dared to assault the sacred person of His Majesty and inflicted great cruelty upon the noble form of the King.
At first, when the Parliament was organized, it arose against the Shah, intending to dethrone him. A bomb was thrown at him, and those who committed this act were not captured. The whole of Persia were against him and talked evil of him. In all of the newspapers it was stated that this Shah must be dethroned, that he is not worthy to be a Shah;--to such an extent that he reached the lowest degree of disappointment. The Parliament was wholly against him and in Teheran one hundred and twenty-eight meetings were held against him.
(‘Abdu’l-Bahá, Words to Wilson, Engelhorn, Stewart, Brittingham, spoken around 1909-Oct-23 -- ABU0841)
30
The king, with good intention, desired to establish freedom, but the foolish ones ruined everything, imagining that through sedition and upheaval reform of affairs is possible. Alas, alas! This was the result.
(‘Abdu’l-Bahá, 1905 ca., to Muhammad Isma'il Tabrizi (Badkubih) -- AB04718)
31
It explicitly states that if religious scholars interfere in political affairs, be assured it will be like the days of Shah Sultan Husayn, the time of Fath-'Ali Shah, and the latter period of Abdul Aziz Khan of the Ottoman Empire. In the first instance Afghanistan devastated Iran, in the second instance half of Iran was lost, in the third instance half the Ottoman territories were squandered and nearly ten million souls perished or were left homeless and forced to migrate.
(‘Abdu’l-Bahá, 1912-Feb-23, to Mirza Siyyid Muhammad Nazimul-Hukama -- AB00221)
32
You had written about the departure of the revolutionaries and the arrival of the forces of the just government. The army of this government has reached every land, agitation has been replaced by tranquility, the mirage has turned to water, and revolution has been transformed into comfort for the companions. However, the corrupting ones do not allow it - they object and compel a retreat, even though the withdrawal of British forces would cause another rebellion.
(‘Abdu’l-Bahá, 1919-Aug-23, to Yazdi, Fadlullah son of Ali Akbar Banna -- AB11840)
33
[Today, like other days, he gained admittance to the presence of 'Abduil-Baha and reported on the news of Iran, the Constitutional Revolt and the present government. 'Abduil-Baha remarked:] We desire neither absolute despotism, nor unbounded liberty.
(‘Abdu’l-Bahá, Words to the friends spoken in Dec. 1907 -- ABU1687)
34
How is it possible for Iran, which had been in ruins for years with people completely ignorant of law and inexperienced souls, to suddenly be able to preserve and promote constitutional government?
(‘Abdu’l-Bahá, Words spoken on 1913-Jan-25 in Paris -- ABU0854)
35
[About Tihran, and the effect of the Constitutional Revolt, ‘Abdu'l-Baha noted:] Tihran is in great agitation. In truth, the late Muzaffari'd-Din Shah did all he could for his subjects. But it would have been better to first educate the people of Iran, and then give them liberty.
(‘Abdu’l-Bahá, Words to the friends spoken in Dec. 1907 -- ABU0887)
36
When Constitution was declared in Turkey the people demonstrated their joy and happiness in thousand ways. They decorated the streets and the bazaars with flags and buntings. They thought that the magic word of 'liberty, Equality and fraternity' will right immediately all the accumulated wrongs of the past régime.
(‘Abdu’l-Bahá, Words to the Master's entourage, spoken at Baltimore Hotel on 1913-May-06 -- ABU1060)
37
Now is the time for all subjects to strive with perfect sincerity, trustworthiness and obedience so that ultimate comfort and ease may be achieved in the center of sovereignty, and the authorities may attend to the administration of internal affairs and external considerations and relationships, and establishing laws for human happiness, and adjusting current dealings, and strengthening legal principles, and increasing national wealth, and promoting scientific benefits, and protecting and ensuring the future.
In these days the regions of Iran are in turmoil, with difficulties arising between the government and people, but these will be resolved.
(‘Abdu’l-Bahá, 1907-Jan-30, to Usku'i, Haydar Ali (Son of Karbala'i Hasan of Matanih) -- AB02678)
39
Thou hadst written about peace and security in the capital of Iran - it will improve and get better in future, though some difficulties lie ahead. However, these will not last.
(‘Abdu’l-Bahá, 1907-Feb-28, to Nur Muhammad Khan (Kirman) -- AB02684)
40
As for the revolution in Iran, it will continue for some time, but its end will be spirit and fragrance.
(‘Abdu’l-Bahá, 1911-Jul-05, to Yaqub Muttahidih -- AB04395)
41
Thou hast written concerning the upheaval in the land of Ta. This upheaval hath been mentioned explicitly and clearly in the holy tablets, eventually however, stability will prevail and calm and tranquility will be realized and peace of mind achieved, the throne of the kingship be firmly established with utmost majesty and the horizon of Persia will be illumined with the splendor of the king's justice.
(‘Abdu’l-Bahá, 1907-Jun-22, to Mulla Ali Akbar Shahmirzadi Ayadi -- AB00412)
42
Regarding Iran about which you had inquired, know that this revolution and turmoil will eventually end and in the future time to come Iran will be like a brilliant, shining star. Do not become discouraged by these present difficulties. Pray that God may assist the government and people of Iran and grant them deliverance and salvation from this revolution and turmoil.
(‘Abdu’l-Bahá, 1911-Jan-03, to Ibn-i-Abhar -- AB08886)