Giving should be a joy to the giver, however poor he maybe, or however small his gift.
(‘Abdu’l-Bahá, Words to Mountfort Mills, spoken around 1909-May-26 -- ABU1047)
Generosity
generosity [kirama]
Editorial introduction
Even the poorest giver and the smallest gift, ‘Abdu’l-Bahá says, should bring the giver joy. That moves the question of generosity away from the size of a purse toward the condition of a heart. The believer is to shine like the sun on every land without condition, to share a word or a gem that others lack as readily as bread, to be a flowing spring to the thirsty and a comfort to the wayfarer, kind to stranger and kin alike. Justice gives every rightful claimant his due; munificence, which Bahá’u’lláh ranks above it, adds what love freely bestows. A gift can also wound, and the Qur’án warns against following charity with reproach, so that the manner of giving becomes part of its meaning [1]. Whoever has something shares it, and whoever has nothing gives thanks; and giving, strangely, turns out to be the cause of receiving. From here the journey leads into compassion and kindness, into voluntary giving and the charitable associations that organise it, and into the selfishness that generosity quietly undoes.
Selected passages
Like the sun, he must shine on all and bestow his light on every land. You see that the infinite mercy of God embraces the whole of creation and knows no bias. The people of Baha must be the manifestations of this mercy and perform their charity similarly without any condition or intent.
(‘Abdu’l-Bahá, Words spoken ca. 1904, from notes of Youness Khan Afroukhteh -- ABU1168)
If you possess a word or gem that others are deprived of, share it with them in utmost kindliness and goodwill.
(‘Abdu’l-Bahá, Words spoken on 1913-Jun-10 in Paris -- ABU1751)
She spent her wealth upon the weak and the poor, seeking Thy good pleasure. … Her generosity was as a flowing spring to every thirsty soul, and a comfort to every wanderer and wayfarer.
(‘Abdu’l-Bahá, 1919-Mar-25, to Aminih Bagum -- AB02858)
As much as you can, in gratitude for this bounty, show kindness to stranger and kin alike. Be a kind friend to every destitute one, become divine bounty for every poor one.
(‘Abdu’l-Bahá, 1902-Nov-13, to Mihrparvar Nawruz Parsi -- AB06988)
Grace, generosity, favor and charity should be universal - surely this is more pleasing and attractive.
(‘Abdu’l-Bahá, 1892-Nov-01, to Ibn-i Dakhil Mulla Husayn -- AB01506)
O Nushiravan! Nushiravan the Just became world-renowned through justice and equity, but thou must be munificent and become known and celebrated through generosity, for munificence is superior to justice. Justice is to give to every rightful one his due, but munificence is grace and bestowal.
(‘Abdu’l-Bahá, to Nushiravan Kayqubad -- AB10632)
For example, if we consider a person who does not have even a cent to his name, we cannot determine from his indigence alone whether he is generous or miserly. A person who enjoys great wealth, however, is in a position where his generosity or miserliness can be clearly demonstrated...
(‘Abdu’l-Bahá, Words spoken on 1913-Feb-21 in Paris -- ABU2562)
If thou findest a bounty from the grace of thy Lord, give freely thereof; and if thou findest not, then be thankful.
(Bahá’u’lláh, 1290 [1873] or earlier -- BH06047)
The mystic asked: "How then do you and your friends fare?" He replied: "When we find something we share it, and when we lack we give thanks."
(Bahá’u’lláh, 1300 ? [1882-1883], to Aqa Ghulam-Ali -- BH01986)
O faithful servant of God! Through the bounty of the Most Glorious Beauty, the treasure of the Kingdom has been prepared for the loved ones. Therefore, giving is the cause of receiving blessings from the Luminary of the horizons.
(‘Abdu’l-Bahá, to Rajab Ali Khayyat -- AB08607)
There exists a great Confirmation in the School of Tarbiat which is founded by the friends. Although at this moment it is observed but by a few, yet it is assisted by the Almighty. If the believers of God display generosity, that school will progress day by day in all its grades. Encouragement and stimulus is necessary.
(‘Abdu’l-Bahá, 1910-Jun or < -- AB11303)
O Servant of the one true God! Generosity and beneficence are of two types: there is the generosity that pertains to this world and there is magnanimity that is of the eternal kingdom. Whatever pertains to this world is the right of everyone and of universal benefit for "unto everyone there is a portion from this vast billowing ocean" but that beneficence which comes from the Kingdom is specific to those chosen by God Himself and is a special attribute of those who sacrifice their all in the path of the All-Glorious Lord.
(‘Abdu’l-Bahá, to Muhammad Karim Shirazi -- AB05072)
O thou who art illumined by the light of divine bounty!
The attributes of generosity, of munificence and magnanimity can only be manifested in the reality of man when he ariseth to sacrifice himself in the path of God. True bounty belongs to him who draweth forth his hand from out the sleeve of the love of God so as to bestow upon the world and all its peoples the favours borne of the holy and sanctified perfections of the Lord.
(‘Abdu’l-Bahá, to Muhammad Javad Isfahani -- AB10074)
The generous one is he who spends upon himself that which has been sent down from the presence of One Who is All-Knowing, All-Aware. He is indeed of the people of generosity in this luminous horizon.
(Bahá’u’lláh, ca. 1289-1290?, to Isa -- BH10168)
O My loved ones! Adorn your tongues with truthfulness, and your hands with generosity, and your bodies with dignity, and your souls with courtesy, and your hearts with My love and then with My exalted remembrance.
(Bahá’u’lláh -- BH11527)
O ye who are near to the Divine Threshold! Your letter was received, and the enclosed note caused great joy, that this esteemed person made such an undertaking and made such a contribution.
… Likewise observe how the power of God's Cause is becoming evident and manifest, that such an illustrious person would make such a sacrifice for a place where that perfumed body was entrusted for one or two nights - this purified body that for fifty years, out of fear of the enemies' desecration, could not be placed anywhere, for the enemies were lying in wait and had they gotten hold of it they would have burned it.
(‘Abdu’l-Bahá, 1920-Mar-30, to Spiritual Assembly of Shiraz -- AB02585)
Continue exploring
For thought and discussion
Questions to carry forward
- How do the opening passages change what we count as a gift, and who we imagine is able to give?
- What is the relationship between meeting another person’s rightful claim and offering something beyond it?
- How might a giver protect another person’s freedom and dignity, especially when resources or power are unequal?
- What could the images of spiritual food and a growing tree teach us about receiving, giving, and the lasting effects of a small deed?