‘Abdu’l-Bahá once watched a parliament descend from quibbling into a physical brawl, and drew the lesson that an assembly exists to reach the light of truth on the questions before it, not to serve as a battleground for self-opinion. Noise and clamour, He observed of Iran’s early parliaments, are not the same as investigating a people’s welfare. Constitutional government, He taught, is a religious principle and the requirement of the age; absolutism is illegitimate, and no nation prospers until its government and people are blended like honey and milk. But the form is not enough. Elected members must be righteous, incorruptible, learned in law and the arts of civilization, and content with their lawful pay, and each must come to see himself as a trustee of all humankind. Burke, telling the electors of Bristol that a member owes them his judgment and not merely his obedience, argues over the same ground of communication, independence and responsibility for the whole [1]. From national assemblies the vision widens to a supreme tribunal elected through the parliaments of the world, and then to a commonwealth that protects the autonomy of its members, distinct in its stages and from the institutions of the Faith itself. The journey continues into the relationship between government and people, the meaning of elections, and the long work of political unity.
Parliamentary procedure should have for its object the attainment of the light of truth upon questions presented and not furnish a battleground for opposition and self-opinion. Antagonism and contradiction are unfortunate and always destructive to truth. In the parliamentary meeting mentioned, altercation and useless quibbling were frequent; the result, mostly confusion and turmoil; even in one instance a physical encounter took place between two members. It was not consultation but comedy.
(‘Abdu’l-Bahá, Words spoken at Plaza Hotel in Chicago, 1912-May-02 -- ABU0540)
02
However, it was observed that in Iran, regarding parliament, a strange uproar has arisen among the various groups and religions. There is no doubt that this parliament too, like the two previous parliaments, will be fruitless, for it consists of noise and clamor rather than the investigation of the welfare of Iranians.
(‘Abdu’l-Bahá, 1913-Nov-05, to Ibn-i-Abhar -- AB09517)
03
The election of temporary members of the assemblies of the kingdom should depend upon the choice and satisfaction of the public, for members elected by the people are pledged to carry out their will, and to follow out their instructions.
In the religion of God Constitutional government is a religious and binding principle. Every nation must diligently walk in this path and form a government of justice and fairness towards all the individuals of society.
(‘Abdu’l-Bahá, Words spoken on 1914-Jun-15 in Tiberias -- ABU2156)
05
Thirty years ago I wrote to Sultan Abdul Hamid that if thou desirest to protect thy Empire thou must give complete freedom of rights to all thy subjects no matter to what religion they may belong and establish a constitution but he did not listen and you see today the results.
(‘Abdu’l-Bahá, Words to Consul Schwartz and Dr Faber, spoken at Hotel Marquardt on 1913-Apr-29 -- ABU2929)
06
We hope that constitutional government, which is the decisive text of the Most Holy Book, will be established in Iran and assurance will be obtained. Constitutional government, by the decisive text of the Most Holy Book, is legitimate government, while absolutism and autocracy are illegitimate.
(‘Abdu’l-Bahá, 1909-Sep-11, to Qaini, Ahmad son of Nabil-i-Qain -- AB00113)
07
I wrote to him that the answer is ready, and it is this: "For every cycle there are certain exigencies. One cannot resist the exigency of the time. The time now requires that there should be a constitution, and not despotism, which latter is now impossible.
In the Book of Laws there is an evident text concerning the constitution, for a constitution is according to the law.
(‘Abdu’l-Bahá, Words to Wilson, Engelhorn, Stewart, Brittingham, spoken around 1909-Oct-23 -- ABU0841)
08
Consider how much the independent governments of the world resisted their peoples, yet ultimately they were compelled to establish constitutional parliamentary government. For those who have gone before in past centuries, there are lessons. Even small governments have become constitutional. In the previous year, the Prince of Montenegro willingly and of his own accord made his independent legislative government constitutional.
(‘Abdu’l-Bahá, 1909-Apr-28, to Jinab Fadil -- AB01216)
09
So long as the government and the people are not blended like honey and milk, prosperity and success are in no wise possible.
A government of religious (shari'ah) law is a constitutional government and one of the immediate requirements of this luminous age. Therefore all the governments of the world have become, or will continue to become, constitutional governments. There is no other alternative.
We said and wrote what was for the good and welfare of Iran and the Iranians, but they did not listen.
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.
The Blessed Beauty states in the Tablet of the World that Iran needs laws and principles.
(‘Abdu’l-Bahá, Words spoken on 1913-Feb-18 in Paris -- ABU2852)
11
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)
12
The war was not an act of God, but rather the results of the accumulation of our own evil deeds.
Because peoples and nations did not act in accordance with justice, and tyrannized innocent men, this war had to sweep away all remnants of autocracy, absolutism and militarism, and usher in an era of democracy, equality before the law, and international peace.
(‘Abdu’l-Bahá, Words to Ahmad Sohrab, spoken on 1918-Oct-19 -- ABU2686)
13
What he has accomplished in making treaties with various nations is very good, but when we have the interparliamentary body composed of delegates from all the nations of the world and devoted to the maintenance of agreement and goodwill, the utopian dream of sages and poets, the parliament of man, will be realized.
(‘Abdu’l-Bahá, Public address given at Grand Hotel on 1912-Nov-05 -- ABU0788)
14
On the other hand the legislators, the far-visioned peace-advocates, the practical statesmen of America must from now on frame a code of laws and regulations to be used as the foundation for the future Universal Parliament of Man. this initiatory step is most difficult and arduous and only a free, disinterested, large-minded, humanity-loving nation like Americans can perform such signal services.
(‘Abdu’l-Bahá, Words to Ahmad Sohrab, spoken on 1914-Oct-23 -- ABU1515)
15
While the setting up of parliaments, the organizing of assemblies of consultation, constitutes the very foundation and bedrock of government, there are several essential requirements which these institutions must fulfill. First, the elected members must be righteous, God-fearing, high-minded, incorruptible. Second, they must be fully cognizant, in every particular, of the laws of God, informed as to the highest principles of law, versed in the rules which govern the management of internal affairs and the conduct of foreign relations, skilled in the useful arts of civilization, and content with their lawful emoluments.
(‘Abdu’l-Bahá, Madaniyyih (The Secret of Divine Civilization), 1875, to The People of Iran -- AB00004)
16
"We have also heard that thou hast entrusted the reins of counsel into the hands of the representatives of the people. Thou, indeed, hast done well, for thereby the foundations of the edifice of thine affairs will be strengthened, and the hearts of all that are beneath thy shadow, whether high or low, will be tranquillized. It behooveth them, however, to be trustworthy among His servants, and to regard themselves as the representatives of all that dwell on earth. This is what counselleth them, in this Tablet, He Who is the Ruler, the All-Wise.
(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)
17
The mighty government and the brilliant nation should unite and establish a constitutional government, for the contingent world requires it, and one cannot prevent the requirements of existence. Every age has its requirements, and today's requirement is that governments be constitutional, as this brings comfort to the world of creation. … What could be better than having the national assembly and cabinet of ministers take responsibility for all affairs, accept accountability, serve the government, while the king, like the Emperor of England, lives in perfect comfort, security and happiness, with the entire nation devoted to him. Therefore, constitutionalism is preferable, but utmost caution must be exercised so it does not become like other cases.
(‘Abdu’l-Bahá, 1909-Jul-17, to Jinab Muhtaram -- AB07452)
18
If they were well-wishers, they would have shown obedience and submission to His Majesty the Shah and, with utmost humility, submissiveness and dignity, would have presented whatever they considered beneficial for state and nation regarding the establishment of a national parliament. It is certain that His Imperial Majesty would accept the petitions of any unbiased person, especially if based on goodwill for state and nation.
(‘Abdu’l-Bahá, 1908-Dec or <, to Mirza Husayn son of Mulla Ali -- AB02050)
19
In brief, it hath become apparent to all that the spirit of the age and the well-being of this century are today dependent upon the Teachings revealed by the Pen of Glory. Even the President established fourteen points as the foundation of the League of Nations.1 Twelve of these were, fifty years ago, explicitly revealed by the Pen of the Most High, were disseminated throughout the world by means of newspapers and epistles, and the prominent people of Europe and America were apprised thereof.
(‘Abdu’l-Bahá, 1919-Jul-30, to Baha'is of Batum -- AB01143)
20
The meeting at The Hague should have such power and influence that its word will have an effect on the governments and nations. Point out to the revered members gathered there that the Hague Conference held before the war had as its President the Emperor of Russia, and its members were men of the greatest eminence. Nevertheless this did not prevent such a terrible war. Now how will it be? For in the future another war, fiercer than the last, will assuredly break out; verily, of this there is no doubt whatever. What can the Hague meeting do?
(‘Abdu’l-Bahá, 1920-Jun-14, to Ahmad Yazdani -- AB00563)
21
And His plan is this: that the national assemblies of each country and nation--that is to say parliaments--should elect two or three persons who are the choicest of that nation, and are well informed concerning international laws and the relations between governments and aware of the essential needs of the world of humanity in this day. The number of these representatives should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national assembly, that is, the parliament, must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch so these persons may be the elected ones of all the nation and the government. The Supreme Tribunal will be composed of these people, and all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation.
(‘Abdu’l-Bahá, Lawh-i-Lahih (Tablet to the Hague), 1919-Dec-17, to Central Organization for a Durable Peace (the Hague) -- AB00016)
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22
Some form of a world super-state must needs be evolved, in whose favour all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an international executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a world parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a supreme tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration.
WOB.040-041
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23
The unity of the human race, as envisaged by Baha'u'llah, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples.
WOB.203-204
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24
As regards the International Executive referred to by the Guardian in his 'Goal of a New World Order' it should be noted that this statement refers by no means to the Baha'i Commonwealth of the future, but simply to that world government which will herald the advent and lead to the final establishment of the World Order of Baha'u'llah. The formation of this International Executive, which corresponds to the executive head or board in present-day national governments, is but a step leading to the Baha'i world government of the future, and hence should not be identified with either the institution of the Guardianship or that of the International House of Justice.
LG#1077 (17 Mar. 1934 on behalf of Shoghi Effendi)
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25
The letters of Shoghi Effendi outline two stages in the development of world government. The first stage in this evolution is the emergence of "a world superstate" which will be associated with the establishment of the Lesser Peace. … The "World Parliament" referred to in "The Promise of World Peace" is an institution associated with this "superstate". In relation to the Lesser Peace, it is interesting to note that Shoghi Effendi, in a letter dated 14 Mar. 1939 written on his behalf, indicated that it "will come about through the political efforts of the states and nations of the world, and independently of any direct Baha'i plan or effort".
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26
We know, however, that peace will come in stages. First, there will come the Lesser Peace, when the unity of nations will be achieved, then gradually the Most Great Peace -- the spiritual as well as social and political unity of mankind, when the Baha'i World Commonwealth, operating in strict accordance with the laws and ordinances of the Most Holy Book of the Baha'i Revelation, will have been established through the efforts of the Baha'is.
M63-86 422.2 (31 Jan. 1985 on behalf of the Universal House of Justice)
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27
The Administrative Order of the Faith of Baha'u'llah must in no wise be regarded as purely democratic in character inasmuch as the basic assumption which requires all democracies to depend fundamentally upon getting their mandate from the people is altogether lacking in this Dispensation.
WOB.152
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28
Not only will the present-day Spiritual Assemblies be styled differently in future, but they will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha'i Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future super-state.
WOB.006-007, LG#11
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29
...There are statements from the Master and the Guardian indicating that the Universal House of Justice, in addition to being the Highest Legislative Body of the Faith, is also the body to which all must turn, and is the 'apex' of the Baha'i Administrative Order, as well as the 'supreme organ of the Baha'i Commonwealth.
LG#1060 (27 May 1966 from the Universal House of Justice)
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30
...refusing to be labeled as a mere philosophy of life, or as an eclectic code of ethical conduct, or even as a new religion, the Faith of Baha'u'llah is now visibly succeeding in demonstrating its claim and title to be regarded as a World Religion, destined to attain, in the fullness of time, the status of a world-embracing Commonwealth...
WOB.196
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31
...the successive stages of unmitigated obscurity, of active repression, and of complete emancipation, leading in turn to its being acknowledged as an independent Faith, enjoying the status of full equality with its sister religions, to be followed by its establishment and recognition as a State religion, which in turn must give way to its assumption of the rights and prerogatives associated with the Baha'i state, functioning in the plenitude of its powers, a stage which must ultimately culminate in the emergence of the worldwide Baha'i Commonwealth, animated wholly by the spirit, and operating solely in direct conformity with the laws and principles of Baha'u'llah.
ADJ#025
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32
In many letters and on many occasions the beloved Guardian warned that the disintegrating process will penetrate deeper and deeper into the very core of human society and that much suffering is in store ere mankind is fused by the fires of universal affliction into one organic commonwealth.
LG#456 (30 Mar. 1965 from the Universal House of Justice)
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