Some lives are cut short or hemmed in by handicap and trial before they have been lived to the full, and ‘Abdu’l-Bahá says plainly that this is a cause for grieving. Infants are innocent and rest under the shadow of divine favour; the lament of Bahá’u’lláh over calamity falling like thunderbolts is allowed its full cry. Only then do distinctions appear. Some suffering is the harvest of our own conduct; some belongs to the exigencies of a changing world; some is a trial through which the faithful, like Christ and the apostles, attain their greatest perfection. Over it all stands an admission that human minds cannot encompass every divine purpose, and the image of a gardener moving a tender shrub to wider ground while onlookers think he has torn it up in anger. Job’s friends, rebuked for not speaking rightly of God, warn against confident explanations delivered to a person in pain [1]. The question opens outward into tests and trials, the mystery of sacrifice, and the claim that evil has no existence of its own.
As to those souls who are born into this life as ethereal and radiant entities and yet, on account of their handicaps and trials, are deprived of great and real advantages, and leave the world without having lived to the full -- certainly this is a cause for grieving. This is the reason why the universal Manifestations of God unveil Their countenances to man, and endure every calamity and sore affliction, and lay down Their lives as a ransom; it is to make these very people, the ready ones, the ones who have capacity, to become dawning points of light, and to bestow upon them the life that fadeth never.
(‘Abdu’l-Bahá, 1906 ca., to Arthur Cuthbert -- AB00131)
02
Infants are under the shadow of the favor of God, and as they have not committed any sin and are not soiled with the impurities of the world of nature, they are centers of the manifestation of bounty, and the Eye of Compassion will be turned upon them.
Man is subject to every tribulation and misfortune, and each person inevitably has some grief and sorrow from one direction or another. For example, one person may have the utmost wealth but is afflicted with poor health and is therefore sorrowful. Another may be in perfect health but suffers a calamity - a child dies, or a close relative, or a dear friend - and is therefore grief-stricken. Another person is observed to have enemies who pursue him, and he is therefore dejected. And if one's happiness should be complete in all respects, he becomes the object of envy and is therefore distressed.
(‘Abdu’l-Bahá, Public address given at Parsons home on 1912-Jul-31 -- ABU0082)
04
If thou wert to know how God's decree and the ordinances of His destiny have befallen the people of truth and His kindred, and how the winds of tribulations have intensified against them, and the tempests of calamities have seized them, and the thunderbolts of death have uprooted them, and earthquakes have shaken their limbs, and the pillars have tottered, and the edifice has crumbled, and darkness has spread over all regions, and the flames of grief have been kindled between the ribs and the innermost parts - thou wouldst surely rend thy heart and tear thy garments and strike thy face and raise lamentations and crying and wailing in this grievous and momentous calamity which has caused souls to inherit sorrows and cast hearts into swooning and made eyes shed tears and turned the living into the dead and transformed the lights of joy into darkness.
Oh what a calamity that has encompassed us from all directions and descended like piercing thunderbolts in the dark depths of night!
(‘Abdu’l-Bahá, to Hand of the Cause Ali Muhammad Ibn Asdaq -- AB04979)
05
Thou hearest the sighing of atoms and the groaning of all created things by reason of what hath befallen Thy chosen ones and trusted ones, who cast the world behind their backs in Thy days and were so transported by the sweet stream of divine knowledge that they offered up their very souls in Thy path.
(Bahá’u’lláh, 1296-08 [1879-Jul], to Aqa Mirza Muhammad -- BH09405)
06
Calamities are of two kinds. One kind results from bad morals and misconduct such as falsehood, dishonesty, treachery, cruelty and the like. Surely, misdeeds bring forth evil consequences.
The other kind is the result of the exigencies of the contingent world, of consummate divine law, and of universal relationships, and is that which is bound to happen, as, for instance, changes, alterations, life and death.
(‘Abdu’l-Bahá, Words spoken at 309 W 78th St in New York, 1912-Jul-17 -- ABU2845)
07
The trials of man are of two kinds. (a) The consequences of his own actions. If a man eats too much, he ruins his digestion; if he takes poison he becomes ill or dies. If a person gambles he will lose his money; if he drinks too much he will lose his equilibrium. All these sufferings are caused by the man himself, it is quite clear therefore that certain sorrows are the result of our own deeds. (b) Other sufferings there are, which come upon the Faithful of God. Consider the great sorrows endured by Christ and by His apostles!
Those who suffer most, attain to the greatest perfection.
(‘Abdu’l-Bahá, Words spoken on 1911-Oct-27 in Paris -- ABU0936)
08
Know thou that ordeals are of two kinds: One kind is for trial (to test the soul), and the other is punishment for actions. ("As a man soweth so shall he reap.") That which is for testing is educational and developmental and that which is the punishment of deeds is severe retribution.
Abdu'l-Baha. -- 'Evil is imperfection. Sin is the state of man in the world of the baser nature, for in nature exist defects such as injustice, tyranny, hatred, hostility, strife: these are characteristics of the lower plane of nature. These are the sins of the world, the fruits of the tree from which Adam did eat.
(‘Abdu’l-Bahá, Evil: Words spoken ca. 1912-Dec-26 in London -- ABU2403)
11
By saying there is no evil in existence is meant that what has come from the Origin of existence and being is good and useful. It is good in its time and place and not evil.
(‘Abdu’l-Bahá, Words to a Christian Scientist, spoken at Kinney home on 1912-Nov-14 -- ABU2463)
12
There are two kinds of afflictions, the first is human, the second is divine. Human affliction can be coped with and eradicated by human agencies and methods but when an affliction is brought down upon mankind, occasioned by their utter heedlessness and negligence the displaying of all their available forces will not be crowned with the least success.
(‘Abdu’l-Bahá, Words to the friends, spoken on 1915-May-17 -- ABU1196)
13
Those were indeed dire events in San Francisco. Disasters of this kind should serve to awaken the people, and diminish the love of their hearts for this inconstant world. It is in this nether world that such tragic things take place: this is the cup that yieldeth bitter wine.
(‘Abdu’l-Bahá, 1906-May-17, to Grace R Lamb -- AB02652)
14
The Lord God pleased to give the human being three great mysteries (secrets, riddles) on his journey through life. The final unveiling of them will only occur when our soul has shed its earthly body. The three mysteries are:
1. The great mystery of good and evil.
2. The mystery of the suffering of infants and of the animal (i.e. of the innocent creature).
3. The mystery of the human right to self-determination - of free will.
All great Revealers (Manifestations of God), be it Moses, Christ, Muhammad, Baha'u'llah etc show that these three difficult questions are related to each other.
(‘Abdu’l-Bahá, Words spoken at the Shrine of the Bab in Mar 1910 -- ABU0453)
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15
In truth, the Prophet Muhammad knew well that the difficult theological problem of the relationship of divine foreknowledge and conferment of grace to human free will is veiled in obscurity, as are also the mystery of suffering and the mystery of evil, of wickedness.
(‘Abdu’l-Bahá, Words to Persian Baha'Is and others in Ridvan Garden, Apr 1910 -- ABU0414)
16
The purpose and goal of human suffering is manifold, and if we were to discuss the mysteries of the almighty and all-wise Creator until nightfall, we would hardly get beyond the beginning! So let us this once limit ourselves and consider only one kind of suffering, the suffering which is meant as purification.
(‘Abdu’l-Bahá, Words spoken in the house of Abdu'l-Baha in Feb 1910 -- ABU0415)
17
The consummate wisdom of God, however, is manifold and not every soul is apprised of its mysteries. Indeed, His all-encompassing mercy and His all-embracing wisdom entail certain exigencies that transcend the ken of human mind. Sorrow not, then, if trials, tribulations and adversities wax ever more severe, for the grace and bestowals of God are likewise unceasing.
(‘Abdu’l-Bahá, to Ali Muhammad Khan Tabib -- AB04112)
18
In truth, what has occurred is among the hidden mysteries and consummate wisdom. Verily thy Lord is All-Knowing, All-Wise.
...these divine decrees are based on an all-encompassing wisdom. The mystery of destiny is a hidden matter, and the wisdom of God's decree is a guarded secret....
(‘Abdu’l-Bahá, to Afnan, Mirza Mahmud son of Muhammad Taqi Afnan -- AB11389)
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20
Divine decrees are a hidden mystery, a concealed secret, and a guarded symbol. One must know with certainty that whatever occurs is the essence of wisdom and for those ascending to God it is the greatest bounty and favor.
(‘Abdu’l-Bahá, to Fatimih Sultan wife of Haydar -- AB06970)
21
Verily, the will of God engages occasionally in some matter for which mankind is unable to find out the reason. The causes and reasons shall appear.
I am under divine will, not under natural law such that nature could overcome me and make me ill. No, rather it is divine wisdom and will that whatever it requires happens that way. It has been so from the beginning of my life - whatever events occurred, their wisdom became apparent afterwards.
(‘Abdu’l-Bahá, Address to the friends at Rue St. Didier 30 in Paris, 1913-Mar-08 -- ABU0678)
23
Regarding the matter of shortened life, scarcity of children, and constraints in sustenance - this is a consummate wisdom from the Source of divine destinies.
(‘Abdu’l-Bahá, 1911-Mar ca., to Yusuf Burujirdi -- AB05972)
24
Were I to reveal to them what Thou hast revealed to me, they would not have committed that which caused the denizens of the cities of eternity to lament. But Thou hast concealed it from them by reason of what their hands have wrought in the first life before the last.
As to the subject of babes and infants and weak ones who art afflicted by the hands of oppressors: This contains great wisdom and this subject is of paramount importance. In brief, for those souls there is a recompense in another world and many details are connected with this matter. For those souls that suffering is the greatest mercy of God. Verily that mercy of the Lord is far better and preferable to all the comfort of this world and the growth and development of this place of mortality.
(‘Abdu’l-Bahá, 1903-Jul-24, to James B Thornton Chase -- AB00511)
26
The inscrutable divine wisdom underlieth such heartrending occurrences. It is as if a kind gardener transferreth a fresh and tender shrub from a confined place to a wide open area. This transfer is not the cause of the withering, the lessening or the destruction of that shrub; nay, on the contrary, it maketh it to grow and thrive, acquire freshness and delicacy, become green and bear fruit. This hidden secret is well known to the gardener, but those souls who are unaware of this bounty suppose that the gardener, in his anger and wrath, hath uprooted the shrub.
(‘Abdu’l-Bahá, 1919-Apr-11, to Richter, Charles et al -- AB01938)
27
When thou lookest about thee with a perceptive eye, thou wilt note that on this dusty earth all humankind are suffering. Here no man is at rest as a reward for what he hath performed in former lives; nor is there anyone so blissful as seemingly to pluck the fruit of bygone anguish.
… And just as, if human life in the womb were limited to that uterine world, existence there would be nonsensical, irrelevant---so too if the life of this world, the deeds here done and their fruitage, did not come forth in the world beyond, the whole process would be irrational and foolish.
(‘Abdu’l-Bahá, 1896 ca., to Baha'is of Baku (Badkubih) -- AB00282)
28
Moreover, after the Supreme Affliction, ascending unto God is the greatest gift. I swear by God, before Whom there is none other, that were the veil to be removed, all would desire that they themselves, and their dearest relatives and friends, should return unto God as soon as possible. Divine wisdom, however, hath concealed this secret. "That those who died might die after a clear proof; that He might try you which of you is best in conduct."
(‘Abdu’l-Bahá, 1894 ca., to Muhammad Ali Kashani -- AB05200)
29
Do not think these afflictions and tribulations are confined to you. In truth, all creation is in torment so that they may not become attached to this world and instead seek comfort and rest in the divine world and pursue heavenly gifts.
(‘Abdu’l-Bahá, 1914-Jul-26, to Lee W S Easterbrook -- AB05304)
30
The world hath ever been the abode of tribulations and calamities, but since it is transient, sorrow is unwarranted, for everlasting divine blessings and infinite mercies are ordained.
Be neither distressed nor saddened regarding outward affairs that pertain to God. Whatever He willeth will assuredly come to pass and be made manifest.
Whatsoever hath come to pass is in conformity with wisdom, and all must needs be content therewith---nay rather, cherish hope in it. Yet in certain matters, when after the sweetness of reunion there cometh the bitterness of separation, and when after nearness and meeting the decree of remoteness is pronounced, it is for this reason that sighs of sorrow and grief are raised and the tears of the eyes are made to flow.
(Bahá’u’lláh, to Mirza Mihdi son of one who ascended -- BH02726)
33
Can any of these circumstances be changed by prayer? Yes, prayer might prevent the strong wind from blowing out the light of the lamp--but it could never change the amount of oil in the lamp--that is preordained.
(‘Abdu’l-Bahá, Words to Helen Goodall and Ella Cooper spoken in Jan. 1908 -- ABU3511)
34
O my Lord! O my Lord! Were heedlessness not to exist, how would the standards of Thy mercy be raised and the banners of Thy generosity be unfurled? And were error not to be declared, how would it be known that Thou art the Concealer, the Forgiver, the All-Knowing, the All-Wise?
(Bahá’u’lláh, 1293? [1875-1876], to Muhammad-Ali -- BH01231)
35
For the letters of negation, no matter how far they may be removed from the holy fragrances of Thy knowledge, and however forgetful they may become of the wondrous splendors of the dawning light of Thy beauty, which are shed from the heaven of Thy majesty, must needs exist in Thy realm, so that the words which affirm Thee may thereby be exalted.
Were it not for the cold, how would the heat of Thy words prevail, O Expounder of the worlds?
Were it not for calamity, how would the sun of Thy patience shine, O Light of the worlds?
(Bahá’u’lláh, Qad Ihtaraqa'l-Mukhlisun (The Fire Tablet), to Siyyid Mihdi Dahaji et al -- BH00687)
37
Consider how the mother solicitously takes care of the babe, yet because the babe is not aware, it cannot appreciate the tender training showered upon her: instead it whines and cries! Reflect also, what a source of incalculable benefit is the cloud to the earth! It pours down rain and adorns the plains with verdant plants and sweet herbs: yet because the earth is not aware of this paradisical transformation, it cannot appreciate it and thank God for it. This cool breeze that is passing by, gives life to the trees, but they are unconscious of it.
(‘Abdu’l-Bahá, Words to the friends, spoken around 1914-Sep-07 -- ABU1780)
38
O thou who art speaking forth the praise of God!
Those places more inundated by winter's storms, where rain and sleet have fallen harder, become the freshest and loveliest flower gardens in early spring, and the delightful adornment of the meadows and the patches of anemones is greater. … Strong winds at last culminate in gentle breezes, and the zephyr's breath beareth the sweet fragrance of the perennial red rose. Snow in time melteth into the meadow's green, and the frozen earth is replaced with the cheerfulness of jonquil and eglantine.
(‘Abdu’l-Bahá, 1901 or <, to Mulla Ali Akbar Shahmirzadi Ayadi (Tihran) -- AB01417)
39
Whatsoever occurreth in the world of being is light for His loved ones and fire for the people of sedition and strife. Even if all the losses of the world were to be sustained by one of the friends of God, he would still profit thereby, whereas true loss would be borne by such as are wayward, ignorant and contemptuous. … The friends of God shall win and profit under all conditions, and shall attain true wealth. In fire they remain cold, and from water they emerge dry. Their affairs are at variance with the affairs of men. Gain is their lot, whatever the deal.
Be not dismayed by what hath befallen you through the decree that is established, but rather rejoice in what God hath ordained for you and inscribed as irrevocable in the Mother Book. He ordaineth for His servants only that which is better for them than all the treasures of the heavens and earth, were ye to know it.
(Bahá’u’lláh, 1290 [1873] or earlier, to Descendants of the family of Habib -- BH03501)
41
His Will will let me bear only what His benevolence has decreed and can justify. -
The Blessed Perfection Baha'u'llah tells you about this in the Hidden Words (Arabic): 'Earthly calamity is My providence, My will, thy fate decreed by Me, in outward appearance it is purification, fire and punishment, in truth it is light and mercy, guidance and rescue. Why wilt thou flee from divine purification and guidance decreed for thee, as if it were meaninglessness (accident), aimlessness and purposelessness? Draw near to sorrow, accept suffering, embrace misery, so that thou mayest triumph as an eternal lamp and an immortal spirit.
(‘Abdu’l-Bahá, Words spoken in the house of Abdu'l-Baha in Feb 1910 -- ABU0500)
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42
Then the Lord answered Job out of the whirlwind, and said, Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.... Where is the way where light dwelleth? And as for darkness, where is the place thereof, that thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof? Job 38:1-4,19-20
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