(Bahá’u’lláh, Lawh-i-Ibn-i-Dhi'b (Epistle to the Son of the Wolf), 1308 ? [1891], to Muhammad Taqi Isfahani (son of the Wolf) -- BH00005)
Contention and conflict: speaking truth without estrangement
contention and conflict
Editorial introduction
Suppose you hold a conviction you believe could change another life. Bahá’u’lláh tells you how to offer it: in a language of utmost kindliness, and if it is refused, to leave the person to himself and pray for him, never to deal unkindly with him. A kindly tongue, he says, is the lodestone of hearts. The counsel reaches from the quarrel that begins as a joke to the religious controversy that ends in blood, and the Book forbids all of it. Two people may hold different understandings and both be acceptable to God; the moment they contend over them, both are rejected. ‘Abdu’l-Bahá adds the practical habits: resolve the slightest ill-feeling before it spreads, refuse to hunt for faults, meet a hostile thought with a stronger peaceful one, and when someone wants a fight, let it pass in silence. The Dhammapada’s observation that hostility has never been stilled by hostility raises the same question from another tradition: what interrupts the cycle in which injury invites injury? The answer is more than the absence of conflict, and the path continues into love and unity.
Selected passages
Say: Contend not with anyone, nor deny any soul's rights.
(Bahá’u’lláh, 1296 ? [1878-1879], to Mirza Rafia -- BH08693)
Say: The sixth is that God hath forbidden you in the Bayan to cause hurt, even to the extent of striking a hand upon a shoulder. O servants of God! Be ye God-fearing! When ye desire to dispute with proofs and arguments, write your proofs with utmost courtesy, then speak with perfect propriety, for ye shall meet your Lord God on the Day of Resurrection even as ye shall meet Him Whom God shall make manifest and him who is a Gate unto Him for all the worlds.
(The Báb, Bayan-i-Arabi (Arabic Bayan) -- BB00020)
For instance, one soul beholds the Unknowable and Inaccessible Mystery manifest in the Temple of Revelation without separation or connection, while another regards the Temple of Revelation as the Manifestation of God and His commandments and prohibitions as the very commandments of Truth. Both these stations are acceptable before the Divine Throne. However, should the holders of these two stations dispute and contend regarding these two ranks, both shall be and are rejected.
(Bahá’u’lláh, Lawh-i-Jamal-i-Burujirdi, 1290 ? [1873-1874], to Jamal Burujirdi -- BH01034)
As for what thou hadst written about the fighting and quarreling of those associated with the Faith and others - you should stand aside and give counsel, using any means possible to stop the conflict and end the dispute. And if this proves impossible, withdraw. This is the way of the people of Baha.
(‘Abdu’l-Bahá, 1909-Feb-06, to Ali Akbar the martyr -- AB02689)
It has been written several times that as soon as you observe the slightest ill-feeling between two souls, you must immediately resolve it, otherwise it will eventually cause general corruption.
(‘Abdu’l-Bahá, to Ibn-i-Abhar -- AB11676)
Associate amongst yourselves with love and affection, and be not of those who search into people's deeds to find fault with them.
(Bahá’u’lláh, 1292-05-19 [1875-Jun-23], to Aqa Muhammad son of Haji -- BH06615)
(Bahá’u’lláh, Hidden Words - Persian, 1274 ca. [1857-1858] -- BH00113)
(Bahá’u’lláh, Kitab-i-Aqdas (The Most Holy Book), 1290-05-15 [1873-Jul-11] -- BH00001)
(Bahá’u’lláh, 1299-08-14 [1882-Jul-1], to Mashhadi Baqir et al -- BH00048)
Say: O people! Fear God, shed not blood, oppose no soul, and be of the doers of good. Beware lest ye spread corruption in the land after its reformation, and follow not the ways of the heedless.
(Bahá’u’lláh, Suriy-i-Bayan, to Shaykh (Muhammad brother of Ahmad) -- BH00144)
(‘Abdu’l-Bahá, 1919-Jun-02, to Spiritual Assembly of Los Angeles -- AB03780)
(‘Abdu’l-Bahá, 1911-Apr ca., to Baha'is of Khuy et al -- AB01083)
O loved ones of God! But explain this matter to all with utmost love and kindness, not with harshness and compulsion that would cause discord.
(‘Abdu’l-Bahá, 1893 ca., to Muhammad Ali Rijalul-Ghayb -- AB02251)
Beware, beware lest you engage in opposing views, in conflicting beliefs and ideas for these will completely undermine the divine foundation.
The friends of God in all the Spiritual Assemblies must present clear proofs rather than engaging themselves in confrontational dispute.
(‘Abdu’l-Bahá, to Aqa Muhammad et al -- AB01018)
Some people acclaim Christ as God; others regard Him as the Word of God; still others, as the Messenger of God. These differences have led to contention and strife.
… But Baha'u'llah has shut the door to such differences. By His appointing the Expounder of the Holy Word, by setting up the Institution of the House of Justice, which is the legislative body elected by the people, and by enjoining non-interference in matters of belief and conscience, Baha'u'llah has barred the way that would lead to disruption in the Faith.
(‘Abdu’l-Bahá, Words spoken on 1912-Oct-09 in Palo Alto -- ABU2563)
(‘Abdu’l-Bahá, Tablet of the Divine Plan (U.S. and Canada III), 1916-Apr-19, to Baha'is of the United States and Canada -- AB00032)
Baha'u'llah hath affirmed that, if the Baha'is engage in contention, even if the conflict concern Baha'u'llah Himself, both parties will be in the wrong. He hath commanded all to turn to the House of Justice, and prior to its establishment, He hath referred all matters to the Centre of the Covenant and hath commanded all to obey Him.
(‘Abdu’l-Bahá, Address to the Baha'is at 309 W 78th St in New York, 1912-Jun-13 -- ABU2976)
Generally the people in the past have forgotten the foundation of their religions and have clung to some superficial doctrines, causing differences and quarrels and creating wrangles. But the Blessed Perfection, praise be to God, has shut all the doors to these probable differences. For he has said whenever two parties in the Baha'i Cause differ on any subject both of them are wrong; although the first party may be right. Because the result of their discussion and controversy has been inharmony neither is right.
(‘Abdu’l-Bahá, Words spoken on 1914-Apr-18 in Haifa -- ABU0834)
Baha'u'llah says: 'If two persons argue over a subject, both are wrong', so that no disagreement should occur. No one should say, 'My opinion is right.' He says, 'Both are wrong', so that no differences should arise among the friends.
(‘Abdu’l-Bahá, Words to Latimer, Esslemont, Randall et al, spoken on 1919-Nov-26 -- ABU0428)
To settle the dispute they submitted the matter to the Holy Presence, and the Blessed Perfection answered, "When there is a quarrel, all are wrong; but when there is love, all are right." The Blessed Perfection said the only thing that is not beloved is discord and all that is beloved is love.
(‘Abdu’l-Bahá, Words to Will and Wendell Dodge, spoken on 1901-Dec-01 -- ABU1181)
In any case, continually counsel the friends that whatever you may have in mind is your own affair—do not make 'Abdu'l-Baha a cause of discord, for He claims no station that would cause each of you to assert a station and create discord. And if two souls should have the slightest disagreement about this servant, both are in error, for the purpose is the unity of all nations and peoples. We must become the cause of oneness among strangers, not create estrangement among friends.
(‘Abdu’l-Bahá, 1901 ca., to Mirza Abu'l-Fadl Gulpaygani -- AB02163)
However, regarding this servant, I am absolutely not pleased that there should be any unkind words between two souls and any argument and dispute. I swear by the Most Great Name, it is as if an arrow has struck my breast.
(‘Abdu’l-Bahá, to Mirza Abu'l-Fadl Gulpaygani -- AB03282)
All the friends of God know, and have read and continue to read in all divine Tablets and Scriptures, that at the mere mention of an atom of discord, the Blessed Beauty (may my spirit be sacrificed for His loved ones) would become so inflamed that His blessed countenance would change color. And surely each person present has heard a hundred times with their own ears from His pure lips that He would repeatedly say with utmost emotion: "If I were to see that the Cause of God becomes the source of discord between two souls, I would abandon the Cause of God."
(‘Abdu’l-Bahá, to Ahmad Yazdi son in law of Abdu'l-Baha -- AB01128)
Thou didst write that the state of disputation and contention no longer remaineth, that none hath arisen to wage war and strife. Strange indeed that ye yourselves practice that of which ye complain! The disputations of the world lie concealed and hidden in these words thou hast sent.
(Bahá’u’lláh, Kitab-i-Badi', 1283 ca. [1866-1867], to Aqa Mirza Mihdi Rashti -- BH00004)
We have enjoined upon them unity; rather have they risen up in strife. We have summoned them unto wisdom; rather have they shown forth the reverse.
(Bahá’u’lláh, 1293-05 [1876-May], to Tabib et al -- BH03510)
Thou seest how conflict hath arisen among them after God forbade them this, to such extent that some denounce others as infidels and backbite their loved ones behind their backs, such that the fragrance of love hath been lifted from their midst and hatred hath settled in their breasts, as though they had turned away from God their Creator and followed what their souls desired and their passions craved.
(Bahá’u’lláh, to Rida -- BH02034)
If you deem it advisable, convey greetings from this servant to Mirza, and then submit: Have not the standards of discord been raised from all directions, and has not the corruption of these companions not corrupted the world? Is this not enough? How can these be reconciled?
(Bahá’u’lláh, to Siyyid Ibrahim -- BH01381)
O teacher in the divine school! Your numerous letters were received, and their contents caused astonishment - what has befallen the friends of God that they have created such discord over a trivial matter, have ceased from diffusing the divine fragrances and exalting the Word of God, and have occupied themselves with these futile and useless discussions? … Rather, one must become heedless of and detached from all such matters and affairs, discussions and stories, and flee from them to such an extent that one should not even sit in a gathering where such talk arises, for discord will increase, clamor and tumult will intensify, the main purpose will be lost, all spirit and joy will utterly vanish, the external enemies will rejoice, and the internal opponents will be pleased and gratified.
(‘Abdu’l-Bahá, 1897-Feb-12, to Mirza Muhammad Hasan Adib -- AB00290)
O ye distinguished ones, do not waste your time in useless discussions that yield no benefit.
(‘Abdu’l-Bahá, 1919-Apr-25, to Zia M Bagdadi -- AB00306)
In affairs, strive as much as possible to prevent differences from arising, not that every minor matter becomes a cause of discord. If things proceed in this manner, the end result will be pure chaos. All the friends and handmaidens of the Merciful must focus their thoughts on achieving unity and realizing the oneness of humankind, not that every minor issue becomes a cause of differing views.
(‘Abdu’l-Bahá, 1910-Apr-20, to Louise Waite -- AB01900)
Such discussions have always arisen - in every age these statements have caused the scratching of minds and division of people.
(‘Abdu’l-Bahá, Words to the Master's entourage, spoken at Rue St. Didier 30 on 1913-Mar-14 -- ABU2144)
O beloved friends of 'Abdu'l-Baha! One must carefully study the divine texts and execute the laws of God's religion, avoiding the interpretations of the mystics and the confusion of the philosophers, for these cause souls to become frozen, depressed, lazy, indifferent, scattered and bewildered, and ultimately render the divine community degraded and contemptible, considered in the eyes of the public as a group of transgressors and sinners.
(‘Abdu’l-Bahá -- AB10170)
Like in Islam, they will create an outward and inward aspect, and will claim there are outer and inner meanings, and through such pretexts will cause division and discord among the Baha'is.
(‘Abdu’l-Bahá, Words spoken at Baltimore Hotel in Paris, 1913-May-13 -- ABU2842)
In every age, whenever certain souls wanted to raise the standard of opposition, they would make some righteous claim, pretending their purpose was truth. They would use this as a means to gradually gain influence, then little by little promote their own aims. A skilled thief first becomes a friend of the caravan, showing great benevolence and kindness, until he leads the caravan near the thieves waiting in the mountains. Then it becomes clear he was in league with the thieves, but by then it is too late - the caravan has been robbed.
(‘Abdu’l-Bahá, Words spoken ca. Jan. 1909 -- ABU0194)
O friends of God! Beware, beware of discord, for through discord the divine foundation is destroyed, and through the winds of disagreement the blessed tree remains fruitless. The garden of unity withers from the cold winter of conflicting thoughts, and the fire of the love of God grows cold.
(‘Abdu’l-Bahá, 1907-Jan-01, to Spiritual Assembly of New York, NY -- AB00252)
But if ye are best by differences and dissension, your abundance shall vanish, your limpid streams shall dry up, your Beloved One shall be angered, your fortunes shall decline, your remedies shall elude you, your enemies shall prevail against you, those who despise you shall rule upon you, your gathering shall be dispersed, your assemblage shall be scattered, the brightness of your lights shall be darkened, your flame shall be extinguished, your star shall set, your procession shall be fragmented, your honour shall be abased, the fire of your torment shall rage, and ye shall become bodies without souls, chalices without wine, lamps without light, and ye shall stray rudderless from the path of truth.
(‘Abdu’l-Bahá, 1899-May-26, to Baha'is of the world -- AB01365)
No harm has been or is greater to the Cause of God than discord, for if numerous souls act without wisdom and openly and manifestly speak the Word of God among people, undoubtedly this matter will cause agitation and clamor among the people.
… Through discord, harm befalls the very root of the Tree, and beyond this, opposition to God's Command occurs, along with the dispersion of united souls, the waste of the Cause among the servants, and the bewilderment of weak souls - all of these things come to pass.
(Bahá’u’lláh, 1293-05 [1876-May], to Asadu'llah -- BH04234)
But if discord and estrangement remain among friends, day by day the flame of the love of God will be extinguished and lethargy and stagnation will encompass all.
Therefore strive as much as you can for harmony so that 'Abdu'l-Baha may be pleased and spirit and fragrance may appear.
(‘Abdu’l-Bahá, 1900 or <, to Aqa Mirza Ali Rashti -- AB01813)
I swear by the Ancient Beauty and the Most Great Name that today even a tiny needle-sized crack will later become as wide as the distance between East and West, and a straw's worth of difference will become like Mount Qaf. All these labors will be wasted, the cycle will be destroyed and eliminated, the foundation will be utterly demolished, and the contingent world will be completely deprived of the light of guidance.
(‘Abdu’l-Bahá, 1900 or <, to Hand of the Cause Ali Muhammad Ibn Asdaq -- AB00972)
If they do not attain this unity and harmony, they shall eventually meet with manifest loss; confirmations and strength shall cease.
This is the fact and truth of this condition.
They must not complain about GOD. For discord is like unto fire cast amid the harvest. Therefore, expecting harvest under such condition is a foolish desire.
Thus the harvest should be saved and protected from fire that our hope may be realized.
(‘Abdu’l-Bahá, 1904-Jan-06, to Isabella D Brittingham -- AB04808)
Disagreement is just like poison--whenever the poison enters the body it will kill it at once, notwithstanding its vitality and strength. So beware not to let this kind of poison enter your heart.
(‘Abdu’l-Bahá, Pilgrim notes of Anton Haddad, Jan. 1900 -- ABU0169)
Disagreement among the believers is likened unto the clouds which prevent the rays of the sun from reaching the space they cover although in a short time, the power of the rays will undoubtedly disperse the clouds, yet the clouds will stop the rays for awhile and temporarily deprive the creature of God from the privilege of enjoying the beauty of the Sun.
Disagreement among the believers has the same effect and result. It prevents the confirmation of God for a while. There will be no confirmation for any one as long as disagreement is in existence.
(‘Abdu’l-Bahá, Pilgrim notes of Anton Haddad, Jan. 1900 -- ABU0696)
Unity of the heart between the friends of God attracts the outpouring of the Holy Spirit and capable souls receive the bounty of the divine Mysteries and they become the distributors of the Light...
Inharmony destroys the magnet to attract the Divine Elixir and all become deprived.
(‘Abdu’l-Bahá, Words to Marie Watson et al around Aug. 1921 -- ABU1473)
Each nation, each people that has understood and felt the Love of God has progressed and developed, but where discord has sprung up in the midst of a nation, that nation has been dispersed.
(‘Abdu’l-Bahá, Message to the Baha'is of New York from Thonon-les-Bains, 1911-Aug-26 -- ABU1140)
O loved ones of God! Has dissention at any time borne fruit? No, by God, it ever strikes at the root of the tree of existence, while harmony transforms the ruins of the world into a cultivated place not of this world. The power of unity is transcendent over the power of the conqueror, and the unity of the hearts is the dispeller of afflictions.
(‘Abdu’l-Bahá, 1900-Dec-02, to Yazdi, Haji Muhammad Ismayn et al -- AB00891)
Therefore, it is plain and evident, that agreement and union among men are productive of life results. Every movement which aims at separation, causes disagreement and produces dissension amongst men, is to be condemned and rejected.
… The Blessed Perfection has said that if any religion or faith is productive of hate and enmity, it must be abandoned."
(‘Abdu’l-Bahá, Words to Myron Phelps spoken around Jan. 1909 at the home of Mirza Asadu'llah -- ABU0448)
In this case, all are united in fundamentals - what harm is there if they gather on this foundation that causes oneness and unity, and overlook their differences which lead to estrangement and conflict, so they may understand the original purpose of the Holy Manifestations of God and make their hearts and souls the envy of the gardens of paradise?
(‘Abdu’l-Bahá, Words spoken on 1913-Mar-28 in Paris -- ABU1075)
The life of man is but a few days. Then death overtakes him. Is it not foolish to attach one's heart to its love and hate? Why should we let envy and hatred separate us? The strange part of it is that they have no outward existence.
(‘Abdu’l-Bahá, Words spoken on 1914-Mar-26 in Haifa -- ABU1719)
(‘Abdu’l-Bahá, Words spoken on 1911-Oct-21 in Paris -- ABU0478)
Never allow anyone to argue with anyone else. As soon as discord arises, either maintain silence or ask questions. Argument, disputation and conflict between friends is forbidden - indeed it is more bitter than the venom of a serpent.
(‘Abdu’l-Bahá, to Mirza Muhammad Hasan Adib -- AB11851)
And if, God forbid, any difference, small or great, should arise between the friends regarding any matter, all must maintain complete silence, show love to one another, and inquire so that an answer may be provided. In any case, whoever becomes the cause of discord between the friends must be shunned and avoided.
(‘Abdu’l-Bahá, 1898 ca., to Kalb Ali Khan et al -- AB00513)
Do not pursue arguments. If you see they want to dispute, avoid it and let it pass in silence.
(‘Abdu’l-Bahá, 1903 ca., to Haji Siyyid Javad Yazdi -- AB01052)
Whatsoever thou mayest hear of different and conflicting heresy, be thou silent and do not reply, except that which God inspireth thee of kindly words, which indicate the abundance of thy humbleness to God, and thy abhorrence of every talk that concerns worldly affairs.
(‘Abdu’l-Bahá, 1912 ca., to Husayn Effendi Iqbal -- AB03581)
They must praise those who are firm and extol those who are steadfast. They must leave every wavering soul to himself - no praise and no blame, no commendation and no reproach.
(‘Abdu’l-Bahá, 1897-Feb-15, to Mirza Musa Javahiri -- AB05459)
Between you and Haji Mirza 'Abdu'llah Sahih-Furush, joking and jesting will lead to seriousness and ill-feeling, and if silence is not maintained by one side, intense sorrow will ultimately arise. These matters are of no importance. Therefore, in this regard you should maintain complete silence so that it may end.
(‘Abdu’l-Bahá, to Siyyid Asadullah Qumi -- AB09670)
Abdul Baha: When one is quiet the thing is forgotten. When discussion is forbidden the matter will be dropped.
… If we speak of matters that have passed it will not bring joy and happiness. Let us speak of subjects that will bring happiness and joy. If we speak on these subjects we will not become happy, nay, rather, it will depress us.
(‘Abdu’l-Bahá, Words to Fugeta, Dr. Esslemont et al, spoken on 1920-Jan-04 -- ABU0267)
Abdul Baha: Leave unsaid anything that would create disagreement. It is not necessary to touch upon such subjects. Baha'u'llah says that whoever is the cause of differences should be avoided. In any problem if two people disagree both are in the wrong. He did not say, one is right, the other wrong. This is said to prevent the arising of dissention.
(‘Abdu’l-Bahá, Words to Fugeta, Dr. Esslemont et al, spoken on 1920-Jan-03 -- ABU0846)
However, antagonizing or insulting anyone is not permitted. One must exercise patience and forbearance to the extent possible - perhaps God will bring about something after that.
(‘Abdu’l-Bahá -- AB12176)
Conflict and contention are not befitting, and harshness and severity must be avoided.
(‘Abdu’l-Bahá, 1907-Jul-11 ca., to Baha'is of Tihran -- AB02279)
Under all conditions, ye should manifest the utmost composure and dignity. Should a heedless soul arise in opposition, oppose ye him not, lest the clamor of the heedless be raised.
(Bahá’u’lláh, 1302-11-18 [1885-Aug-29], to Aqa Mirza Habibullah et al -- BH00317)
We have no quarrel with him, we seek no contention. If possible, we would assist him.
(‘Abdu’l-Bahá, 1905 ca., to Hasan Khurasani -- AB01386)
O My loved ones! Certain souls love those things that cause change and difference. Should anyone appear and utter a word from which the fragrance of discord can be detected, ye must counsel him with perfect steadfastness, with wisdom and utterance, that perchance he may turn to that which God desireth and be illumined with the light of unity and concord.
(Bahá’u’lláh, 1305-01-25 [1887-Oct-13], to Baha'is of Mahmudi -- BH01817)
(Bahá’u’lláh, 1290 [1873] or earlier -- BH03270)
Let no unkindness remain. May this dust settle.
(‘Abdu’l-Bahá, 1912-Jan-13, to Jamshid Khudadad Hakim -- AB06216)
I hope that in Shiraz thou wilt be engaged with melody and song, and wilt make the friends intimate companions and confidants of one another, so that this existing discord may disappear and this estrangement may end in unity, for discord and lack of harmony are the cause of bringing low the Cause of God.
(‘Abdu’l-Bahá, 1909-Feb-08, to Mirza Aqa Bashir Ilahi (Bashirus-Sultan) -- AB12405)
Then to both he said, 'You are both right. But to contend will destroy you both. Go home and be friends.'
(‘Abdu’l-Bahá, Words to Myron Phelps and Madame Canavarro in Dec. 1902 -- ABU1046)
(‘Abdu’l-Bahá, 1900 or <, to Karbala'i Khudadad son of Nasir (Marv) -- AB02723)
The Baha'is seek the Most Great Peace and maintain friendship, truthfulness, reconciliation and humanitarian service with all peoples of the world - no conflict, no contention, no antipathy, no avoidance, no spite, no prejudice.
(‘Abdu’l-Bahá, 1907 ca., to French Translator -- AB00721)
(‘Abdu’l-Bahá, Public address given at the Universalist Church on 1912-Apr-21 -- ABU0118)
God hath said in the Qur'an: "Unto every nation have we appointed certain rites which they observe. Therefore, let them not dispute with thee concerning this matter, but invite them unto thy Lord, for thou art assuredly on the right way." [Q22:67]; For every nation there is a path they follow, let them not contend with thee, summon them unto God, and if they accept, well and good, if not, leave them be. "I worship not that which ye worship, nor will ye worship that which I worship... Unto you your religion, and unto me my religion."
(‘Abdu’l-Bahá, Words to Jinab-i-Hizari et al, spoken on 1913-Sep-17 -- ABU0358)
I bear witness for myself that I am a servant who hath believed in God and His signs, and I desire not that any two should differ in the religion of God.
(The Báb, Answer to Haji Muhammad, to Haji Muhammad -- BB00220)
I counsel you, O concourse, that ye utter not a word that would stir up strife among the people, and that ye set apart from yourselves all who forge lies -- one and all. Verily, the Balance of Truth is in Thy hands: raise not a sedition in that land. And if any one of you know that the people desire to wrong him in aught, it is incumbent upon him either to emigrate by God's leave, or to hide himself from all men, one and all.
(The Báb, 1262 [1845], to Azim -- BB00495)
Say: Thou knowest thyself better than I. If thou knowest the oppressors can affect thy Cause, then trust in God and speak not a word that would cause sedition thereby.
(The Báb, 1262 [1845] -- BB00526)
Pure souls should gather divine verses pertaining to every situation and, with wisdom and appropriateness, convey them in a spirit of joy and fragrance - for instance, verses concerning character, as well as those revealed regarding deeds and words and the prohibition of corruption, contention and conflict, and likewise keep in mind verses for other occasions, reciting them when necessary, that perchance the heedless may become aware and comprehend their purpose.
At times this evanescent servant heard blessed words from His tongue to this effect - His glory be exalted: "Blessed is the state of one who killed not but was killed in God's path, who harmed no one and became the target of the heedless people's harm." And likewise He says, exalted be His grandeur: "I have come for unity and concord, not for hatred and obstinacy."
(Bahá’u’lláh, 1298-09 [1881-Jul], to Mulla Sadiq -- BH00385)
Dispute not with anyone, and remind the people with wisdom and counsel. O servant! Be adorned with My attributes, for We have lifted the decree of conflict and disputation and have manifested the Cause with power and might, without any from among the peoples of the world taking notice thereof, for power lieth in My will, not in warfare and disputation.
(Bahá’u’lláh, to Abdur-Rahim from Kaf who Travelled -- BH00941)
The conquest of the citadels of hearts hath been ordained to be achieved through the hosts of praiseworthy deeds and character. Contention, conflict, strife and corruption have all been forbidden in God's Book.
(Bahá’u’lláh, 1301-10-25 [1884-Aug-18], to Mulla Muhammad Shafi Nayrizi son of Mulla Ali Naqi -- BH04900)
We have, in this Revelation, forbidden the servants from conflict and corruption and that which troubleth men of understanding, and We have commanded them to conquer the citadels of hearts with the hosts of wisdom and utterance.
(Bahá’u’lláh, 1307 ? [1889-1890], to Mirza Ali Ashraf Lahijani ('Andalib) -- BH01488)
Conflict, contention and the like have been forbidden in God's Book, and the triumph of His Cause hath been made dependent upon and conditional on wisdom and utterance.
(Bahá’u’lláh, 1298-06-03 [1881-May-3], to Khajih Muhammad Nayrizi -- BH06911)
O Aqa Mir Sayfu'd-Din, or Sayfu'd-Din! We have effaced the sign of the sword and made the sign of the pen to shine forth from the horizon of the mercy of thy Lord, the Bountiful.
(Bahá’u’lláh, to Aqa Mir Sayfud-Din -- BH09125)
Through the aid of the Lord, the sharp swords of the Babi community have been returned to their sheaths through goodly words and praiseworthy deeds. The righteous have ever conquered the cities of existence through their utterance.
(Bahá’u’lláh, 1307 ? [1889-1890], to Ali Haydar Shirvani -- BH01517)
For the protection and preservation of God's servants, this Wronged One, with no helper or assistant save a single pen, aided both government and people, and through loving counsels and wise admonitions removed killing and plunder from their midst. We transformed weapons into instruments of peace. For forty years no one has moved contrary to what God has willed.
(Bahá’u’lláh, 1306 ? [1888-1889], to Hakim -- BH02242)
For nearly forty years We have forbidden the people of God from conflict, corruption, murder, plunder and reprehensible deeds and actions, such that all would testify, were they to be fair, that the supreme grace hath been manifested from this Wronged One. Previously, every year the fire of war was ignited, as all have seen and heard. But after this Wronged One's arrival in Iraq, no one moved except as this Wronged One desired.
(Bahá’u’lláh, to Haydar Qabl-i-Ali et al -- BH00383)
In this Most Great Revelation, the decree of the sword, corruption, conflict, disputation and the like have been strictly forbidden in the Book. If today someone should manifest evil intent toward the Wronged One, We would certainly not oppose him. … Although the hearts of the loved ones are wounded by the deeds of the oppressors - indeed the serpent and the wolf have committed that which hath caused the Messenger to lament in the most exalted Paradise, and the Holy Maiden in the highest Heaven, and the Supreme Pen in this most glorious station - nevertheless, obedience to God's command and submission to His ordinances are necessary and obligatory.
(Bahá’u’lláh, 1298-04-03 [1881-Mar-5], to Baha'is of Mosul et al -- BH00128)
O Khalil! In all the Tablets of constancy wherein mention hath been made of grievous days, We have counseled all servants with compassionate exhortations that none should molest anyone, and no soul should contend with another. The decree of killing hath been entirely forbidden in the wondrous Tablets. Nevertheless, that which happened hath happened. Say: O servants of God! Defile not the good earth with the blood of idolatrous souls. The victory of truth hath been through goodly counsels and wise exhortations, not through conflict and contention.
(Bahá’u’lláh, to Abudarda -- BH00638)
I complain unto thee of those who shed blood, after thou knowest that We have forbidden the people from this in all the Tablets - and God is Witness and Well-Informed.
(Bahá’u’lláh, to Dhabih (Haji Muhammad Isma'il Kashani) -- BH01460)
After this was presented in the Most Holy Court, these exalted words descended from the heaven of will - His word, exalted be His glory:
Beware, beware lest thou commit what thou hast written at the end of thy letter. These are the deeds of the ignorant and the acts of the heedless. I swear by the Most Great Name that if any of the friends should harm anyone, it is as though he hath harmed God Himself. Conflict, contention, corruption, killing and the like have been strictly forbidden in the Book of God.
(Bahá’u’lláh, 1298-03-23 [1881-Feb-23], to Aqa Mirza Muhammad Husayn et al -- BH00364)
"Therefore the Blessed Beauty arose, with a divine power and might. He removed all of those implications, unfurled the banner of holiness, pitched the tent of universal peace and called the people to faithfulness, good morals and peace. He said, 'If you are killed in God's service, it is better than for you to kill.
(‘Abdu’l-Bahá, Reaction to pilgrims prostrating at 'Abdu'l-Baha's feet, spoken on 1914-Feb-17 -- ABU0238)
But today what was mentioned hath been fulfilled and We have commanded all to preserve their lives.
(Bahá’u’lláh, ca. 1289-1290?, to Ayn -- BH04208)
O people of the earth! Associate not partners with God, and slay not anyone of whatever faith they may be, and dispute not with those who enjoin upon you what is good in the Scriptures and Tablets.
(Bahá’u’lláh -- BH04573)
And when thou beholdest the loved ones of God, say: "O people! Fear God, and spread not corruption in God's earth, and wage not war against men, and dispute not with them, and consume not their wealth unjustly, and refute not the truth by what ye possess, and say not that which ye do not practice, and commit not that which ye have been forbidden in the Book of God, and shed not blood, and engage not in that which displeaseth God's good-pleasure and your own minds.
(Bahá’u’lláh -- BH01025)
Take heed that ye create not discord and dissention with one another, and that no soul harmeth another soul, and none acteth treacherously towards others, and no friend slandereth his friend, and no believer denieth the rights of his brother in faith.
(Bahá’u’lláh, Lawh-i-Quds 1 (Lawh-i-A'rabi), to Arabs living in Baghdad who have believed -- BH01394)
They that spread corruption in the earth - these shall have none to guide them. And they that consume the substance of men wrongfully and shed blood - these are of the people of loss.
(Bahá’u’lláh, ca. 1289-1290?, to Mirza Abutalib -- BH04732)
Observe that although the history of early centuries is not known with certainty as it should be - indeed, events from ten thousand years ago are completely unknown and history is dark - from the past four or five thousand years until now one can rely on historical records. Throughout this entire period, in most regions of the world the flames of war reached their highest intensity, and these bloody conflicts arose either from religious prejudices, racial prejudices, national prejudices, or political prejudices.
(‘Abdu’l-Bahá, 1920-Jan-17, to Baha'is of the United States -- AB12107)
Man must always quench the flame. For this world is all aflame, it is a world of conflict and contention. Conflict between individuals is natural. It is inherent in nature. There is a struggle for survival - what is commerce but warfare? The merchant is at war with all other merchants in order to profit. This is called the struggle for survival. It exists in all things. Every tree seeks to take the benefits of other trees, to choke out other trees. The human world is a world of conflict and contention; every individual is at war with all others.
(‘Abdu’l-Bahá, Words spoken on 1915-Nov-10 in Bahji -- ABU1821)
Wild animals may perhaps by chance engage in strife and contention once a year, but human beings are perpetually in conflict and contention. For instance, a wolf may encounter another wolf once a year, likewise a leopard with another leopard, but humans are continually in strife and contention.
… Censure stems from heedlessness of Truth; hence He says that if you possess a word of which others are unaware, share it. If it is accepted, well and good; if not, do not contend.
(‘Abdu’l-Bahá, Words spoken on 1915-Jul-15 in Haifa -- ABU2041)
(Bahá’u’lláh, Kalimat-i-Firdawsiyyih (Words of Paradise), 1306-11-26 [1889-Jul-24], to Haji Mirza Haydar Ali Isfahani -- BH00111)
(‘Abdu’l-Bahá, Alvah-i-Visaya (Will and Testament), 1922-Jan-03 [date of unsealing] -- AB00001)
(Bahá’u’lláh, Kitab-i-'Ahd (Book of the Covenant) -- BH00003)
(‘Abdu’l-Bahá, Madaniyyih (The Secret of Divine Civilization), 1875, to The People of Iran -- AB00004)
(Bahá’u’lláh, Lawh-i-Dunya (Tablet of the World), 1308 ? [1890-1891], to Mirza Siyyid Muhammad Afnan (known as Aqa Mirza Aqa Nurud-Din) -- BH00238)
(Bahá’u’lláh, Ishraqat (Splendours), 1302-11-09 [1885-Aug-20], to Mirza Jalil Khu'i -- BH00053)
Let no one ever oppose another or rise up to wage war. The station of the people of truth hath been and shall ever be humility, submissiveness, and praiseworthy attributes.
The world is not worthy that man should commit unseemly acts and remain remote from the Sovereign of Oneness.
(Bahá’u’lláh, ca. 1289-1290?, to Mulla Muhammad Qa'ini (Nabil-i-Akbar) -- BH00497)
Say: O friends! By the life of God, contention hath been forbidden, and conflict, corruption, bloodshed and evil deeds have all been strictly prohibited in My Most Great Book.
(Bahá’u’lláh, 1306-10 [1889-May], to Zaynul-Abidin who has attained -- BH01592)
All conflict, contention and corruption are forbidden in this Most Great Revelation.
(Bahá’u’lláh, 1298 ? [1880-1881], to Abdullah -- BH08563)
Let them at least understand this much: that discord, conflict and contention have never been and never will be worthy of God and His chosen ones.
(Bahá’u’lláh, 1298-09-02 [1881-Jul-29], to Haji Muhammad Husayn Tabib -- BH00219)
This Most Great Revelation hath appeared for the reformation of the world. Corruption and conflict are forbidden. The accepted souls must associate with all the peoples of the world with the utmost joy and fragrance.
(Bahá’u’lláh, 1299-05-16 [1882-Apr-5], to Karbalai Muhammad Qandihari et al -- BH00152)
Disputation is never permitted.
(‘Abdu’l-Bahá, 1900 or <, to Ali Muhammad Khan Tabib -- AB00957)
It is known to that being that from the Divine Source hath been revealed a binding decree whereby We have forbidden all peoples from strife and contention, from the shedding of blood, and from matters that are prohibited and that their minds abhor, to such an extent that it hath been explicitly revealed in most Tablets.
(Bahá’u’lláh, ca. 1289-1290?, to Dhabih -- BH05692)
The purpose of all that was manifested was that ears might become ready to hearken unto one exalted Word, and that is this: O people of the earth! Make not God's religion a cause of enmity.
(Bahá’u’lláh, 1302-02-11 [1884-Nov-30], to Mirza Muhammad Khan -- BH07546)
Say: O people! Fear God and contend not with anyone, nor wage war against any soul.
(Bahá’u’lláh, to Siyyid Mihdi Dahaji -- BH02744)
Corruption, conflict and inflammatory matters are forbidden and unloved.
(Bahá’u’lláh, 1293-05 [1876-May], to Muhammad Isma'il -- BH03328)
We have no quarrel with anyone, nor have ever had any.
Praise be to God, the Blessed Perfection made us free and blessed us with peace. He forbade us all conflict and strife and commanded us to show love and kindness to all in the world.
(‘Abdu’l-Bahá, Words to pilgrims in June 1906 -- ABU2878)
Corruption, conflict and disputation are forbidden. All must associate together with utmost love.
(Bahá’u’lláh, 1298 ? [1880-1881], to Muhammad et al -- BH01681)
Utterly remove discord from among the companions, and for the love of God put into practice the world of limitations, for the corruption of the people will not be stilled except through this Cause.
(Bahá’u’lláh -- BH04541)
Today all the loved ones are commanded to wisdom, and in most divine Tablets they have been forbidden from corruption, conflict and contention. Blessed are they that act accordingly. Through God's grace, they who have turned to God must be dawning-places of loving-kindness and daysprings of mercy. They must heal the ignorant with the remedy of knowledge and wisdom, and quicken the heedless with the water of remembrance and utterance.
(Bahá’u’lláh, 1293-05 [1876-May], to Shaykh Ali Khi -- BH04993)
Many of the blameworthy and harmful consequences of argumentation and conquest were mentioned.
(Bahá’u’lláh, Words of Baha'u'llah to Haji Mirza Haydar 'Ali -- BHU0010)
As the Blessed Beauty has stated, if two of the divine friends engage in dispute and debate over a divine matter, it will lead to discord, and discord causes degradation of the Cause of God.
(‘Abdu’l-Bahá, 1902-Sep-29, to Mirza Husayn brother of Ali Muhammad Varqa -- AB01449)
Be not the cause of grief, much less of strife and sedition."
(‘Abdu’l-Bahá, Words spoken on 1913-Jun-10 in Paris -- ABU1751)
Be not the cause of grief, much less of strife and sedition."
(‘Abdu’l-Bahá, Words spoken to E.G. Brown on 1913-Mar-09 in Paris -- ABU1754)
In numerous Tablets We have forbidden the servants from conflict and contention and from that which is blameworthy, and have commanded that which is praiseworthy.
(Bahá’u’lláh, 1304 ? [1886-1887] -- BH01789)
We have obliterated from the Book strife and corruption, conflict and warfare and the like, and have enjoined upon all that which is praiseworthy.
(Bahá’u’lláh, 1307 ? [1889-1890], to Ahmad Ali Khan -- BH03797)
Corruption, conflict, war and strife have been strictly forbidden in the Book.
(Bahá’u’lláh, 1307 ? [1889-1890], to Abdur-Rauf -- BH04340)
He hath forbidden all servants in the Tablets from corruption, conflict and contention with a mighty forbiddance from His presence.
(Bahá’u’lláh, 1307 ? [1889-1890], to Aziz Quli Bayk -- BH05282)
Say: O My loved ones! Time and again in the Scriptures and Tablets have We forbidden you from corruption and contention.
(Bahá’u’lláh, to Aqa Muhammad Husayn son of Pir-i Rawhani -- BH05358)
We have removed the law of contention, for verily I am the One Who hath power over whatsoever He willeth.
(Bahá’u’lláh, 1293-05 [1876-May], to Abdu'l-Karim Arbab -- BH07212)
Say: O people! Gather ye together in the Cause of God and differ not concerning Him Who hath come unto you with every wise command.
(Bahá’u’lláh, to Mirza Abdullah Falah from Sad -- BH07288)
Any deed that causeth tumult and perturbation among heedless souls is not acceptable before the Wronged One.
(Bahá’u’lláh, 1299-01-22 [1881-Dec-14], to Muhammad Karim -- BH09697)
This community is, by explicit text in the Most Holy Book, forbidden from conflict and contention, let alone fighting and warfare. Let them consider the Tablets of Tajalliyat (Effulgences), Ishraqat (Splendors), Tarazat (Ornaments), Bisharat (Glad-Tidings), and Kalimat (Words), which were revealed a short time before the Blessed Ascension and are among the final Tablets. Let them see what explicit texts exist forbidding even the least conflict and contention, let alone war and combat.
(‘Abdu’l-Bahá, 1905-Apr or <, to Mulla Ali Akbar Shahmirzadi Ayadi -- AB00181)
Praise be to God that antagonism, cruelty, enmity, opposition, religious fanaticism, religious conflicts, religious contentions, and oppression have been completely removed.
(‘Abdu’l-Bahá, to Aqa Muhammad -- AB05094)
Should two of the friends dispute regarding worldly matters, both shall fall from grace. Though they be unaware, divine bounties and heavenly confirmations shall be cut off.
(‘Abdu’l-Bahá, Words spoken on 1915-Oct-22 in Bahji -- ABU1659)
In no wise is conflict and contention permissible. All have been created from one Word and unto that same Word do they return.
(Bahá’u’lláh, 1297-11-12 [1880-Oct-16], to Baha'is of Nayriz -- BH00709)
Strictly forbid all the divine loved ones today from corruption and conflict, for whatever occurs, its harm returns to the divine Lote Tree itself, as has occurred and returned in these days.
(Bahá’u’lláh, to Mulla Ali Akbar -- BH01571)
We have forbidden conflict and contention, and have commanded all to fear God, the Lord of creation.
(Bahá’u’lláh, 1305 ? [1887-1888], to Aba-al-Fadl -- BH01701)
Say: By God! The Ancient Beauty hath been sent with mercy and loving-kindness. Whoso associateth himself with Him yet warreth with anyone - God is quit of him and We are quit of him. Thus hath the matter been decreed in this Revelation.
(Bahá’u’lláh -- BH01869)
Take unto yourselves the fear of God as a command from Him Who is the Lord of creation, and abandon transgression and unseemly deeds. He counseleth you and acquainteth you with that which shall profit you in the world to come and in this first life.
(Bahá’u’lláh, 1307-05-17 [1890-Jan-9], to Mirza Husayn -- BH02226)
Say: O people! Shed not blood, for this hath been forbidden in the Book of God, were ye but to know. Victory hath been ordained through the mention of proofs and exposition - thus hath the command been sent down and the decree established from the presence of the Mighty, the Powerful.
(Bahá’u’lláh, to Mirza Nazar Ali -- BH02442)
Conflict, contention, corruption, murder and the like have been strictly forbidden in God's Book.
(Bahá’u’lláh, 1298 ? [1880-1881], to Aqa Mirza Habibullah -- BH02498)
However, thou must walk in the footsteps of the Wronged One and engage in dispute with no one regarding any matter.
(Bahá’u’lláh, to Ismi -- BH02714)
The shedding of blood hath been forbidden in the Tablet. Beware lest ye transgress that which hath been set down in the Book.
(Bahá’u’lláh, to Haji Nabil Qabl-i-Rida -- BH02740)
Differ not concerning God, but remember Him with the wisdom which the All-Merciful has sent down in the Scriptures and Tablets.
(Bahá’u’lláh, 1293-05 [1876-May], to Baha'is of Syria et al -- BH02792)
In most Tablets We have forbidden the servants from contention, conflict, corruption and whatsoever causeth grief to existence. Nevertheless there hath appeared that which causeth sorrow to those near and sincere.
(Bahá’u’lláh, 1307 ? [1889-1890], to Aqa Mirza Zaynul-Abidin Jarrah Zanjani -- BH02810)
Convey to all the loved ones the greetings from the Wronged One, and forbid them all from corruption, contention, reprehensible deeds and unacceptable conduct, that the fragrance of sanctity may be diffused from all.
(Bahá’u’lláh, 1292-05-19 [1875-Jun-23], to Jinab-i-Mu'allim Ahmad -- BH03336)
Beware lest ye occupy yourselves with disputation.
(Bahá’u’lláh, to Mim Sad -- BH03442)
Beseech God to protect His servants from those who love discord and who set aside that which they have been commanded concerning love and unity.
(Bahá’u’lláh, 1305-01-25 [1887-Oct-13], to Zaynul-Abidin son of Ali Nur -- BH03754)
Beware lest ye dispute with anyone, for this hath been forbidden unto you in preserved Tablets of might.
(Bahá’u’lláh -- BH03987)
I swear by the Sun of the horizon of the Cause that contention, corruption, conflict and whatsoever disturbeth hearts have ever been rejected and condemned by this Wronged One, as attested by what hath been sent down in the Tablets from the Pen of God, the All-Knowing, the All-Informed.
(Bahá’u’lláh, 1293? [1875-1876] -- BH04262)
Be not like those who revile one another.
(Bahá’u’lláh, 1292-05-19 [1875-Jun-23], to Mulla Abbas-Ali -- BH06331)
Say: O friends! Conflict, contention and bloodshed are forbidden.
(Bahá’u’lláh, to Muhammad Javad -- BH06866)
Discord and division have been the cause and reason for the delay of the Manifestation of God. All must gird up the loins of service and remove estrangements and differences from among themselves.
(Bahá’u’lláh, 1293? [1875-1876] -- BH07024)
God hath lifted the decree of disputation and contention, and hath ordained victory through remembrance and utterance.
(Bahá’u’lláh, to Mirza Qasim -- BH07522)
Conflict and contention have been forbidden in this Most Great Revelation. All are commanded to wisdom, and God Himself is powerful and mighty.
(Bahá’u’lláh, 1296 ? [1878-1879], to Haydar -- BH07548)
Corruption, conflict and contention have been forbidden. The friends must shun and keep far from whatsoever gives off the odor of corruption.
(Bahá’u’lláh, to Mashhadi Hasan -- BH07829)
In this most manifest, wondrous and impregnable Revelation, We have forbidden all the servants of God from murder, corruption, tyranny and enmity, and all have been commanded to wisdom and utterance.
(Bahá’u’lláh -- BH08177)
Those who speak and acknowledge the word of unity must purify and sanctify their hearts from corruption, conflict, rancor and hatred, that they may be adorned with the imprint of the seal "The Kingdom is God's."
(Bahá’u’lláh, 1306 ? [1888-1889] -- BH09633)
By the command of God, exalted be His glory, corruption and contention are condemned in His sight. Unity and concord and love and fellowship are acceptable.
(Bahá’u’lláh, 1305 ? [1887-1888], to Husayn -- BH10074)
The intention and desire of this Wronged One has been to remove conflict and contention from the world. To this testify the atoms of all created things and the Tablets of God, the Almighty, the All-Knowing, the All-Wise.
(Bahá’u’lláh, 1305 ? [1887-1888], to Mashhadi Muhammad -- BH10115)
The servants have been forbidden to engage in conflict and contention, and have been commanded to show forth kindliness in this Most Wondrous, Most Holy, Most Mighty, Most Praiseworthy Revelation. He who hath attained unto that which hath been commanded, verily, is of the people of My Kingdom.
(Bahá’u’lláh -- BH11655)
Further quotations · supplied wording and references
Dispute not with anyone concerning the things of this world and its affairs, for God hath abandoned them to such as have set their affection upon them.
GWB#128 p279
...refrain, under any circumstances, from involving yourselves, much less the Cause, in lengthy discussions of a controversial character, as these besides being fruitless actually cause incalculable harm to the Faith. Baha'u'llah has repeatedly urged us not to engage in religious controversies, as the adepts of former religions have done. The Baha'i teacher should be concerned above all in presenting the Message, in explaining and clarifying all its aspects, rather than in attacking other religions. He should avoid all situations that, he feels, would lead to strife, to hair-splitting and interminable discussions.
COC#1949 (29 Nov. 1937 on behalf of Shoghi Effendi)
Unity amongst the friends brings the confirmations of the Holy Spirit, whereas inharmony kills the spirit and destroys all opportunities for successful work.
(13 Oct. 1954 on behalf of Shoghi Effendi)
This one sayeth, "Thou art an extremist (ghali)," and the other one sayeth, "Thou art intolerant (qali)." This one adduceth evidence from a word of God, and that one reasoneth by another word of God. But I affirm unto them: Ye both are true and right, on the condition that thou not say unto him, "He is an extremist," and he not say unto thee, "Thou art intolerant." … Thus, wert thou to acquire wisdom, thou wouldst not reject anyone because of his limitation, but must foster the growth of all in the palm of thy mercy.
(The Bab, provisional translation, GOH.175-176)
Continue exploring
For thought and discussion
Questions to carry forward
- How does the manner of sharing a conviction affect its meaning and reception?
- What distinctions do the readings suggest between differing understandings, courteous inquiry, and harmful contention?
- When might silence or withdrawal serve reconciliation, and when might wise intervention be needed?
- How can efforts to end conflict also protect another person’s rights and freedom to decline?
- How does the Dhammapada’s teaching about hostility invite reflection on the habits that sustain or interrupt a quarrel?
- What practical change in speech, attention, or action might strengthen the love and unity explored in the connected subject?