The events that transpired at the advent of the Prophets of the past, and Their ways and works and circumstances, are not adequately set down in authoritative histories, and are referred to only in condensed form in the verses of the Qur’án, the Holy Traditions and the Torah. Since, however, all events from the days of Moses until the present time are contained in the mighty Qur’án, the authoritative Traditions, the Torah and other reliable sources, We shall content Ourself with brief references here, the purpose being to determine conclusively whether religion is the very basis and root-principle of culture and civilization, or whether as Voltaire and his like suppose, it defeats all social progress, well-being and peace.
At a time when the Israelites had multiplied in Egypt and were spread throughout the whole country, the Coptic Pharaohs of Egypt determined to strengthen and favor their own Coptic peoples and to degrade and dishonor the children of Israel, whom they regarded as foreigners. Over a long period, the Israelites, divided and scattered, were captive in the hands of the tyrannical Copts, and were scorned and despised by all, so that the meanest of the Copts would freely persecute and lord it over the noblest of the Israelites. The enslavement, wretchedness and helplessness of the Hebrews reached such a pitch that they were never, day or night, secure in their own persons nor able to provide any defense for their wives and families against the tyranny of their Pharaohic captors. Then their food was the fragments of their own broken hearts, and their drink a river of tears. They continued on in this anguish until suddenly Moses, the All-Beauteous, beheld the divine Light streaming out of the blessed Vale, the place that was holy ground, and heard the quickening voice of God as it spoke from the flame of that Tree “neither of the East nor of the West,”53 and He stood up in the full panoply of His universal prophethood. In the midst of the Israelites, He blazed out like a lamp of divine guidance, and by the light of salvation He led that lost people out of the shadows of ignorance into knowledge and perfection. He gathered Israel’s scattered tribes into the shelter of the unifying and universal Word of God, and over the heights of union He raised up the banner of harmony, so that within a brief interval those benighted souls became spiritually educated, and they who had been strangers to the truth, rallied to the cause of the oneness of God, and were delivered out of their wretchedness, their indigence, their incomprehension and captivity and achieved a supreme degree of happiness and honor. They emigrated from Egypt, set out for Israel’s original homeland, and came to Canaan and Philistia. They first conquered the shores of the River Jordan, and Jericho, and settled in that area, and ultimately all the neighboring regions, such as Phoenicia, Edom and Ammon, came under their sway. In Joshua’s time there were thirty-one governments in the hands of the Israelites, and in every noble human attribute—learning, stability, determination, courage, honor, generosity—this people came to surpass all the nations of the earth. When in those days an Israelite would enter a gathering, he was immediately singled out for his many virtues, and even foreign peoples wishing to praise a man would say that he was like an Israelite.
It is furthermore a matter of record in numerous historical works that the philosophers of Greece such as Pythagoras, acquired the major part of their philosophy, both divine and material, from the disciples of Solomon. And Socrates after having eagerly journeyed to meet with some of Israel’s most illustrious scholars and divines, on his return to Greece established the concept of the oneness of God and the continuing life of the human soul after it has put off its elemental dust. Ultimately, the ignorant among the Greeks denounced this man who had fathomed the inmost mysteries of wisdom, and rose up to take his life; and then the populace forced the hand of their ruler, and in council assembled they caused Socrates to drink from the poisoned cup.
After the Israelites had advanced along every level of civilization, and had achieved success in the highest possible degree, they began little by little to forget the root-principles of the Mosaic law and Faith, to busy themselves with rites and ceremonials and to show forth unbecoming conduct. In the days of Rehoboam, the son of Solomon, terrible dissension broke out among them; one of their number, Jeroboam, plotted to get the throne, and it was he who introduced the worship of idols. The strife between Rehoboam and Jeroboam led to centuries of warfare between their descendants, with the result that the tribes of Israel were scattered and disrupted. In brief, it was because they forgot the meaning of the law of God that they became involved in ignorant fanaticism and blameworthy practices such as insurgence and sedition. Their divines, having concluded that all those essential qualifications of humankind set forth in the Holy Book were by then a dead letter, began to think only of furthering their own selfish interests, and afflicted the people by allowing them to sink into the lowest depths of heedlessness and ignorance. And the fruit of their wrong doing was this, that the old-time glory which had endured so long now changed to degradation, and the rulers of Persia, of Greece, and of Rome, took them over. The banners of their sovereignty were reversed; the ignorance, foolishness, abasement and self-love of their religious leaders and their scholars were brought to light in the coming of Nebuchadnezzar, King of Babylon, who destroyed them. After a general massacre, and the sacking and razing of their houses and even the uprooting of their trees, he took captive whatever remnants his sword had spared and carried them off to Babylon. Seventy years later the descendants of these captives were released and went back to Jerusalem. Then Hezekiah and Ezra reestablished in their midst the fundamental principles of the Holy Book, and day by day the Israelites advanced, and the morning-brightness of their earlier ages dawned again. In a short time, however, great dissensions as to belief and conduct broke out anew, and again the one concern of the Jewish doctors became the promotion of their own selfish purposes, and the reforms that had obtained in Ezra’s time were changed to perversity and corruption. The situation worsened to such a degree that time and again, the armies of the republic of Rome and of its rulers conquered Israelite territory. Finally the warlike Titus, commander of the Roman forces, trampled the Jewish homeland into dust, putting every man to the sword, taking the women and children captive, flattening their houses, tearing out their trees, burning their books, looting their treasures, and reducing Jerusalem and the Temple to an ash heap. After this supreme calamity, the star of Israel’s dominion sank away to nothing, and to this day, the remnant of that vanished nation has been scattered to the four winds. “Humiliation and misery were stamped upon them.”54 These two most great afflictions, brought on by Nebuchadnezzar and Titus, are referred to in the glorious Qur’án: “And We solemnly declared to the children of Israel in the Book, ‘Twice surely will ye commit evil in the earth, and with great loftiness of pride will ye surely be uplifted.’ And when the menace for the first of the two came to be executed, We sent against you Our servants endowed with terrible prowess; and they searched the inmost part of your abodes, and the menace was accomplished… And when the punishment threatened for your latter transgression came to be inflicted, then We sent an enemy to sadden your faces, and to enter the Temple as they entered it at first, and to destroy with utter destruction that which they had conquered.”55
Our purpose is to show how true religion promotes the civilization and honor, the prosperity and prestige, the learning and advancement of a people once abject, enslaved and ignorant, and how, when it falls into the hands of religious leaders who are foolish and fanatical, it is diverted to the wrong ends, until this greatest of splendors turns into blackest night.
When for the second time the unmistakable signs of Israel’s disintegration, abasement, subjection and annihilation had become apparent, then the sweet and holy breathings of the Spirit of God (Jesus) were shed across Jordan and the land of Galilee; the cloud of divine pity overspread those skies, and rained down the copious waters of the spirit, and after those swelling showers that came from the most great Sea, the Holy Land put forth its perfume and blossomed with the knowledge of God. Then the solemn Gospel song rose up till it rang in the ears of those who dwell in the chambers of heaven, and at the touch of Jesus’ breath the unmindful dead that lay in the graves of their ignorance lifted up their heads to receive eternal life. For the space of three years, that Luminary of perfections walked about the fields of Palestine and in the neighborhood of Jerusalem, leading all men into the dawn of redemption, teaching them how to acquire spiritual qualities and attributes well-pleasing to God. Had the people of Israel believed in that beauteous Countenance, they would have girded themselves to serve and obey Him heart and soul, and through the quickening fragrance of His Spirit they would have regained their lost vitality and gone on to new victories.
Alas, of what avail was it; they turned away and opposed Him. They rose up and tormented that Source of divine knowledge, that Point where the Revelation had come down—all except for a handful who, turning their faces toward God, were cleansed of the stain of this world and found their way to the heights of the placeless Realm. They inflicted every agony on that Wellspring of grace until it became impossible for Him to live in the towns, and still He lifted up the flag of salvation and solidly established the fundamentals of human righteousness, that essential basis of true civilization.
In the fifth chapter of Matthew beginning with the thirty-seventh verse He counsels: “Resist not evil and injury with its like; but whosoever shall smite thee on thy right cheek, turn to him the other also.” And further, from the forty-third verse: “Ye have heard that it hath been said, ‘Thou shalt love thy neighbor, and thou shalt not vex thine enemy with enmity.’56 But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth down the rain of His mercy on the just and on the unjust. For if ye love them which love you, what reward have ye? Do not even the publicans the same?”
Many were the counsels of this kind that were uttered by that Dayspring of divine wisdom, and souls who have become characterized with such attributes of holiness are the distilled essence of creation and the sources of true civilization.
Jesus, then, founded the sacred law on a basis of moral character and complete spirituality, and for those who believed in Him He delineated a special way of life which constitutes the highest type of action on earth. And while those emblems of redemption were to outward seeming abandoned to the malevolence and persecution of their tormentors, in reality they had been delivered out of the hopeless darkness which encompassed the Jews and they shone forth in everlasting glory at the dawn of that new day.
That mighty Jewish nation toppled and crumbled away, but those few souls who sought shelter beneath the Messianic Tree transformed all human life. At that time the peoples of the world were utterly ignorant, fanatical and idolatrous. Only a small group of Jews professed belief in the oneness of God and they were wretched outcasts. These holy Christian souls now stood up to promulgate a Cause which was diametrically opposed and repugnant to the beliefs of the entire human race. The kings of four out of the world’s five continents inexorably resolved to wipe out the followers of Christ, and nevertheless in the end most of them set about promoting the Faith of God with their whole hearts; all the nations of Europe, many of the peoples of Asia and Africa, and some of the inhabitants of the islands of the Pacific, were gathered into the shelter of the oneness of God.
Consider whether there exists anywhere in creation a principle mightier in every sense than religion, or whether any conceivable power is more pervasive than the various divine Faiths, or whether any agency can bring about real love and fellowship and union among all peoples as can belief in an almighty and all-knowing God, or whether except for the laws of God there has been any evidence of an instrumentality for educating all mankind in every phase of righteousness.
Those qualities which the philosophers attained when they had reached the very heights of their wisdom, those noble human attributes which characterized them at the peak of their perfection, would be exemplified by the believers as soon as they accepted the Faith. Observe how those souls who drank the living waters of redemption at the gracious hands of Jesus, the Spirit of God, and came into the sheltering shade of the Gospel, attained to such a high plane of moral conduct that Galen, the celebrated physician, although not himself a Christian, in his summary of Plato’s Republic extolled their actions. A literal translation of his words is as follows:
“The generality of mankind are unable to grasp a sequence of logical arguments. For this reason they stand in need of symbols and parables telling of rewards and punishments in the next world. A confirmatory evidence of this is that today we observe a people called Christians, who believe devoutly in rewards and punishments in a future state. This group show forth excellent actions, similar to the actions of an individual who is a true philosopher. For example, we all see with our own eyes that they have no fear of death, and their passion for justice and fair-dealing is so great that they should be considered true philosophers.”57
The station of a philosopher, in that age and in the mind of Galen, was superior to any other station in the world. Consider then how the enlightening and spiritualizing power of divine religions impels the believers to such heights of perfection that a philosopher like Galen, not himself a Christian, offers such testimony.
One demonstration of the excellent character of the Christians in those days was their dedication to charity and good works, and the fact that they founded hospitals and philanthropic institutions. For example, the first person to establish public clinics throughout the Roman Empire where the poor, the injured and the helpless received medical care, was the Emperor Constantine. This great king was the first Roman ruler to champion the Cause of Christ. He spared no efforts, dedicating his life to the promotion of the principles of the Gospel, and he solidly established the Roman government, which in reality had been nothing but a system of unrelieved oppression, on moderation and justice. His blessed name shines out across the dawn of history like the morning star, and his rank and fame among the world’s noblest and most highly civilized is still on the tongues of Christians of all denominations.
What a firm foundation of excellent character was laid down in those days, thanks to the training of holy souls who arose to promote the teachings of the Gospel. How many primary schools, colleges, hospitals, were established, and institutions where fatherless and indigent children received their education. How many were the individuals who sacrificed their own personal advantages and “out of desire to please the Lord”58 devoted the days of their lives to teaching the masses.
When, however, the time approached for the effulgent beauty of Muḥammad to dawn upon the world, the control of Christian affairs passed into the hands of ignorant priests. Those heavenly breezes, soft-flowing from the regions of divine grace, died away, and the laws of the great Evangel, the rock-foundation on which the civilization of the world was based, turned barren of results, this out of misuse and because of the conduct of persons who, seemingly fair, were yet inwardly foul.
The noted historians of Europe, in describing the conditions, manners, politics, learning and culture, in all their aspects, of early, medieval and modern times, unanimously record that during the ten centuries constituting the Middle Ages, from the beginning of the sixth century of the Christian era till the close of the fifteenth, Europe was in every respect and to an extreme degree, barbaric and dark. The principal cause of this was that the monks, referred to by European peoples as spiritual and religious leaders, had given up the abiding glory that comes from obedience to the sacred commandments and heavenly teachings of the Gospel, and had joined forces with the presumptuous and tyrannical rulers of the temporal governments of those times. They had turned their eyes away from everlasting glory, and were devoting all their efforts to the furtherance of their mutual worldly interests and passing and perishable advantages. Ultimately things reached a point where the masses were hopeless prisoners in the hands of these two groups, and all this brought down in ruins the whole structure of the religion, culture, welfare and civilization of the peoples of Europe.
When the unworthy acts and thoughts and the discreditable purposes of the leaders had stilled the sweet savors of the Spirit of God (Jesus) and they ceased to stream across the world, and the darkness of ignorance and bigotry and of actions that were displeasing to God, encompassed the earth, then the dawn of hope shone out and the divine spring drew on; a cloud of mercy overspread the world, and out of the regions of grace the fecund winds began to blow. In the sign of Muḥammad, the Sun of Truth rose over Yathrib (Medina) and the Ḥijáz and cast across the universe the lights of eternal glory. Then the earth of human potentialities was transformed, and the words “The earth shall shine with the light of her Lord,”59 were fulfilled. The old world turned new again, and its dead body rose into abundant life. Then tyranny and ignorance were overthrown, and towering palaces of knowledge and justice were reared in their place. A sea of enlightenment thundered, and science cast down its rays. The savage peoples of the Ḥijáz, before that Flame of supreme Prophethood was lit in the lamp of Mecca, were the most brutish and benighted of all the peoples of the earth. In all the histories, their depraved and vicious practices, their ferocity and their constant feuds, are a matter of record. In those days the civilized peoples of the world did not even consider the Arab tribes of Mecca and Medina as human beings. And yet, after the Light of the World rose over them, they were—because of the education bestowed on them by that Mine of perfections, that Focal Center of Revelation, and the blessings vouchsafed by the divine law—within a brief interval gathered into the shelter of the principle of divine oneness. This brutish people then attained such a high degree of human perfection and civilization that all their contemporaries marveled at them. Those very peoples who had always mocked the Arabs and held them up to ridicule as a breed devoid of judgment, now eagerly sought them out, visiting their countries to acquire enlightenment and culture, technical skills, statecraft, arts and sciences.
Observe the influence on material situations of that training which is inculcated by the true Educator. Here were tribes so benighted and untamed that during the period of the Jáhilíyyih they would bury their seven-year-old daughters alive—an act which even an animal, let alone a human being, would hate and shrink from but which they in their extreme degradation considered the ultimate expression of honor and devotion to principle—and this darkened people, thanks to the manifest teachings of that great Personage, advanced to such a degree that after they conquered Egypt, Syria and its capital Damascus, Chaldea, Mesopotamia and Írán, they came to administer single-handedly whatever matters were of major importance in four main regions of the globe.
The Arabs then excelled all the peoples of the world in science and the arts, in industry and invention, in philosophy, government and moral character. And truly, the rise of this brutish and despicable element, in such a short interval, to the supreme heights of human perfection, is the greatest demonstration of the rightfulness of the Lord Muḥammad’s Prophethood.
In the early ages of Islám the peoples of Europe acquired the sciences and arts of civilization from Islám as practiced by the inhabitants of Andalusia. A careful and thorough investigation of the historical record will establish the fact that the major part of the civilization of Europe is derived from Islám; for all the writings of Muslim scholars and divines and philosophers were gradually collected in Europe and were with the most painstaking care weighed and debated at academic gatherings and in the centers of learning, after which their valued contents would be put to use. Today, numerous copies of the works of Muslim scholars which are not to be found in Islamic countries, are available in the libraries of Europe. Furthermore, the laws and principles current in all European countries are derived to a considerable degree and indeed virtually in their entirety from the works on jurisprudence and the legal decision of Muslim theologians. Were it not for the fear of unduly lengthening the present text, We would cite these borrowings one by one.
The beginnings of European civilization date from the seventh century of the Muslim era. The particulars were these: toward the end of the fifth century of the hegira, the Pope or Head of Christendom set up a great hue and cry over the fact that places sacred to the Christians, such as Jerusalem, Bethlehem and Nazareth, had fallen under Muslim rule, and he stirred up the kings and the commoners of Europe to undertake what he considered a holy war. His impassioned outcry waxed so loud that all the countries of Europe responded, and crusading kings at the head of innumerable hosts passed over the Sea of Marmara and made their way to the continent of Asia. In those days the Fátimid caliphs ruled over Egypt and some countries of the West, and most of the time the kings of Syria, that is the Saljúqs, were subject to them as well. Briefly, the kings of the West with their unnumbered armies fell upon Syria and Egypt, and there was continuous warfare between the Syrian rulers and those of Europe for a period of two hundred and three years. Reinforcements were always coming in from Europe, and time and time again the Western rulers stormed and took over every castle in Syria, and as often, the kings of Islám delivered them out of their hands. Finally Saladin, in the year 693 A.H., drove the European kings and their armies out of Egypt and off the Syrian coast. Hopelessly beaten, they went back to Europe. In the course of these wars of the Crusades, millions of human beings perished. To sum up, from 490 A.H. until 693, kings, commanders and other European leaders continually came and went between Egypt, Syria and the West, and when in the end they all returned home, they introduced into Europe whatever they had observed over two hundred and odd years in Muslim countries as to government, social development and learning, colleges, schools and the refinements of living. The civilization of Europe dates from that time.
O people of Persia! How long will your torpor and lethargy last? You were once the lords of the whole earth; the world was at your beck and call. How is it that your glory has lapsed and you have fallen from favor now, and crept away into some corner of oblivion? You were the fountainhead of learning, the unfailing spring of light for all the earth, how is it that you are withered now, and quenched, and faint of heart? You who once lit the world, how is it that you lurk, inert, bemused, in darkness now? Open your mind’s eye, see your great and present need. Rise up and struggle, seek education, seek enlightenment. Is it meet that a foreign people should receive from your own forbears its culture and its knowledge, and that you, their blood, their rightful heirs, should go without? How does it seem, when your neighbors are at work by day and night with their whole hearts, providing for their advancement, their honor and prosperity, that you, in your ignorant fanaticism, are busy only with your quarrels and antipathies, your indulgences and appetites and empty dreams? Is it commendable that you should waste and fritter away in apathy the brilliance that is your birthright, your native competence, your inborn understanding? Again, We have digressed from Our theme.
Those European intellectuals who are well-informed as to the facts of Europe’s past, and are characterized by truthfulness and a sense of justice, unanimously acknowledge that in every particular the basic elements of their civilization are derived from Islám. For example Draper,60 the well-known French authority, a writer whose accuracy, ability and learning are attested by all European scholars, in one of his best-known works, The Intellectual Development of Europe, has written a detailed account in this connection, that is, with reference to the derivation by the peoples of Europe of the fundamentals of civilization and the bases of progress and well-being from Islám. His account is exhaustive, and a translation here would unduly lengthen out the present work and would indeed be irrelevant to Our purpose. If further details are desired the reader may refer to that text.
In essence, the author shows how the totality of Europe’s civilization—its laws, principles, institutions, its sciences, philosophies, varied learning, its civilized manners and customs, its literature, art and industry, its organization, its discipline, its behavior, its commendable character traits, and even many of the words current in the French language, derives from the Arabs. One by one, he investigates each of these elements in detail, even giving the period when each was brought over from Islám. He describes as well the arrival of the Arabs in the West, in what is now Spain, and how in a short time they established a well-developed civilization there, and to what a high degree of excellence their administrative system and scholarship attained, and how solidly founded and well regulated were their schools and colleges, where sciences and philosophy, arts and crafts, were taught; what a high level of leadership they achieved in the arts of civilization and how many were the children of Europe’s leading families who were sent to attend the schools of Cordova and Granada, Seville and Toledo to acquire the sciences and arts of civilized life. He even records that a European named Gerbert came to the West and enrolled at the University of Cordova in Arab territory, studied arts and sciences there, and after his return to Europe achieved such prominence that ultimately he was elevated to the leadership of the Catholic Church and became the Pope.
The purpose of these references is to establish the fact that the religions of God are the true source of the spiritual and material perfections of man, and the fountainhead for all mankind of enlightenment and beneficial knowledge. If one observes the matter justly it will be found that all the laws of politics are contained in these few and holy words:
“And they enjoin what is just, and forbid what is unjust, and speed on in good works. These are of the righteous.”61 And again: “that there may be among you a people who invite to the good, and enjoin the just, and forbid the wrong. These are they with whom it shall be well.”62 And further: “Verily, God enjoineth justice and the doing of good… and He forbiddeth wickedness and oppression. He warneth you that haply ye may be mindful.”63 And yet again, of the civilizing of human behavior: “Make due allowances; and enjoin what is just, and withdraw from the ignorant.”64 And likewise: “…who master their anger, and forgive others! God loveth the doers of good.”65 And again: “There is no righteousness in turning your faces toward the East or the West, but he is righteous who believeth in God, and the last day, and the angels, and the Scriptures, and the Prophets; who for the love of God disburseth his wealth to his kindred, and to orphans, and the needy and the wayfarer, and those who ask, and for ransom; who observeth prayer, and payeth the legal alms, and who is of those who perform their covenant when they have covenanted, and are patient under ills and hardships, and in time of trouble: these are they who are just, and these are they who fear the Lord.”66 And yet further: “They prefer them before themselves, though poverty be their own lot.”67 See how these few sacred verses encompass the highest levels and innermost meanings of civilization and embody all the excellencies of human character.
By the Lord God, and there is no God but He, even the minutest details of civilized life derive from the grace of the Prophets of God. What thing of value to mankind has ever come into being which was not first set forth either directly or by implication in the Holy Scriptures?
Alas, of what avail is it. When the weapons are in cowards’ hands, no man’s life and property are safe, and thieves only grow the stronger. When, in the same way, a far-from-perfect priesthood acquire control of affairs, they come down like a massive curtain between the people and the light of Faith.
Sincerity is the foundation-stone of faith. That is, a religious individual must disregard his personal desires and seek in whatever way he can wholeheartedly to serve the public interest; and it is impossible for a human being to turn aside from his own selfish advantages and sacrifice his own good for the good of the community except through true religious faith. For self-love is kneaded into the very clay of man, and it is not possible that, without any hope of a substantial reward, he should neglect his own present material good. That individual, however, who puts his faith in God and believes in the words of God—because he is promised and certain of a plentiful reward in the next life, and because worldly benefits as compared to the abiding joy and glory of future planes of existence are nothing to him—will for the sake of God abandon his own peace and profit and will freely consecrate his heart and soul to the common good. “A man, too, there is who selleth his very self out of desire to please God.”68
There are some who imagine that an innate sense of human dignity will prevent man from committing evil actions and insure his spiritual and material perfection. That is, that an individual who is characterized with natural intelligence, high resolve, and a driving zeal, will, without any consideration for the severe punishments consequent on evil acts, or for the great rewards of righteousness, instinctively refrain from inflicting harm on his fellow men and will hunger and thirst to do good. And yet, if we ponder the lessons of history it will become evident that this very sense of honor and dignity is itself one of the bounties deriving from the instructions of the Prophets of God. We also observe in infants the signs of aggression and lawlessness, and that if a child is deprived of a teacher’s instructions his undesirable qualities increase from one moment to the next. It is therefore clear that the emergence of this natural sense of human dignity and honor is the result of education. Secondly, even if we grant for the sake of the argument that instinctive intelligence and an innate moral quality would prevent wrongdoing, it is obvious that individuals so characterized are as rare as the philosopher’s stone. An assumption of this sort cannot be validated by mere words, it must be supported by the facts. Let us see what power in creation impels the masses toward righteous aims and deeds!
Aside from this, if that rare individual who does exemplify such a faculty should also become an embodiment of the fear of God, it is certain that his strivings toward righteousness would be strongly reinforced.
Universal benefits derive from the grace of the divine religions, for they lead their true followers to sincerity of intent, to high purpose, to purity and spotless honor, to surpassing kindness and compassion, to the keeping of their covenants when they have covenanted, to concern for the rights of others, to liberality, to justice in every aspect of life, to humanity and philanthropy, to valor and to unflagging efforts in the service of mankind. It is religion, to sum up, which produces all human virtues, and it is these virtues which are the bright candles of civilization. If a man is not characterized by these excellent qualities, it is certain that he has never attained to so much as a drop out of the fathomless river of the waters of life that flows through the teachings of the Holy Books, nor caught the faintest breath of the fragrant breezes that blow from the gardens of God; for nothing on earth can be demonstrated by words alone, and every level of existence is known by its signs and symbols, and every degree in man’s development has its identifying mark.
The purpose of these statements is to make it abundantly clear that the divine religions, the holy precepts, the heavenly teachings, are the unassailable basis of human happiness, and that the peoples of the world can hope for no real relief or deliverance without this one great remedy. This panacea must, however, be administered by a wise and skilled physician, for in the hands of an incompetent all the cures that the Lord of men has ever created to heal men’s ills could produce no health, and would on the contrary only destroy the helpless and burden the hearts of the already afflicted.
That Source of divine wisdom, that Manifestation of Universal Prophethood (Muḥammad), encouraging mankind to acquire sciences and arts and similar advantages has commanded them to seek these even in the furthermost reaches of China; yet the incompetent and caviling doctors forbid this, offering as their justification the saying, “He who imitates a people is one of them.” They have not even grasped what is meant by the “imitation” referred to, nor do they know that the divine religions enjoin upon and encourage all the faithful to adopt such principles as will conduce to continuous improvements, and to acquire from other peoples sciences and arts. Whoever expresses himself to the contrary has never drunk of the nectar of knowledge and is astray in his own ignorance, groping after the mirage of his desires.
Judge this aright: which one of these modern developments, whether in themselves or in their application, is contrary to the divine commandments? If they mean the establishment of parliaments, these are enjoined by the very text of the holy verse: “and whose affairs are guided by mutual counsel.”69 And again, addressing the Dayspring of all knowledge, the Source of perfection (Muḥammad), in spite of His being in possession of universal wisdom, the words are: “and consult them in the affair.”70 In view of this how can the question of mutual consultation be in conflict with the religious law? The great advantages of consultation can be established by logical arguments as well.
Can they say that it would be contrary to the laws of God to make a death sentence conditional on the most careful investigations, on the sanction of numerous bodies, on legal proof and the royal order? Can they claim that what went on under the previous government was in conformity with the Qur’án? For example, in the days when Ḥájí Mírzá Áqásí was Prime Minister, it was heard from many sources that the governor of Gulpáygán seized thirteen defenseless bailiffs of that region, all of them of holy lineage, all of them guiltless, and without a trial, and without obtaining any higher sanction, beheaded them in a single hour.
At one time the population of Persia exceeded fifty millions. This has been dissipated partly through civil wars, but predominantly because of the lack of an adequate system of government and the despotism and unbridled authority of provincial and local governors. With the passage of time, not one-fifth of the population has survived, for the governors would select any victim they cared to, however innocent, and vent their wrath on him and destroy him. Or, for a whim, they would make a pet out of some proven mass murderer. Not a soul could speak out, because the governor was in absolute control. Can we say that these things were in conformity with justice or with the laws of God?
Can we maintain that it is contrary to the fundamentals of the Faith to encourage the acquisition of useful arts and of general knowledge, to inform oneself as to the truths of such physical sciences as are beneficial to man, and to widen the scope of industry and increase the products of commerce and multiply the nation’s avenues of wealth? Would it conflict with the worship of God to establish law and order in the cities and organize the rural districts, to repair the roads and build railroads and facilitate transportation and travel and thus increase the people’s well-being? Would it be inconsistent with the divine commands and prohibitions if we were to work the abandoned mines which are the greatest source of the nation’s wealth, and to build factories, from which come the entire people’s comfort, security and affluence? Or to stimulate the creation of new industries and to promote improvements in our domestic products?
By the All-Glorious! I am astonished to find what a veil has fallen across their eyes, and how it blinds them even to such obvious necessities as these. And there is no doubt whatever that when conclusive arguments and proofs of this sort are advanced, they will answer, out of a thousand hidden spites and prejudices: “On the Day of Judgment, when men stand before their Lord, they will not be questioned as to their education and the degree of their culture—rather will they be examined as to their good deeds.” Let us grant this and assume that man will not be asked as to his culture and education; even so, on that great Day of Reckoning, will not the leaders be called to account? Will it not be said to them: “O chiefs and leaders! Why did ye cause this mighty nation to fall from the heights of its former glory, to pass from its place at the heart and center of the civilized world? Ye were well able to take hold of such measures as would lead to the high honor of this people. This ye failed to do, and ye even went on to deprive them of the common benefits enjoyed by all. Did not this people once shine out like stars in an auspicious heaven? How have ye dared to quench their light in darkness! Ye could have lit the lamp of temporal and eternal glory for them; why did ye fail to strive for this with all your hearts? And when by God’s grace a flaming Light flared up, why did ye fail to shelter it in the glass of your valor, from the winds that beat against it? Why did ye rise up in all your might to put it out?”
“And every man’s fate have We fastened about his neck: and on the Day of Resurrection will We bring it forth to him a book which shall be proffered to him wide open.”71
Again, is there any deed in the world that would be nobler than service to the common good? Is there any greater blessing conceivable for a man, than that he should become the cause of the education, the development, the prosperity and honor of his fellow-creatures? No, by the Lord God! The highest righteousness of all is for blessed souls to take hold of the hands of the helpless and deliver them out of their ignorance and abasement and poverty, and with pure motives, and only for the sake of God, to arise and energetically devote themselves to the service of the masses, forgetting their own worldly advantage and working only to serve the general good. “They prefer them before themselves, though poverty be their own lot.”72 “The best of men are those who serve the people; the worst of men are those who harm the people.”
Glory be to God! What an extraordinary situation now obtains, when no one, hearing a claim advanced, asks himself what the speaker’s real motive might be, and what selfish purpose he might not have hidden behind the mask of words. You find, for example, that an individual seeking to further his own petty and personal concerns, will block the advancement of an entire people. To turn his own water mill, he will let the farms and fields of all the others parch and wither. To maintain his own leadership, he will everlastingly direct the masses toward that prejudice and fanaticism which subvert the very base of civilization.
Such a man, at the same moment that he is perpetrating actions which are anathema in the sight of God and detested by all the Prophets and Holy Ones, if he sees a person who has just finished eating wash his hands with soap—an article the inventor of which was ‘Abdu’lláh Búní, a Muslim—will, because this unfortunate does not instead wipe his hands up and down the front of his robe and on his beard, set up a hue and cry to the effect that the religious law has been overthrown, and the manners and customs of heathen nations are being introduced into ours. Utterly disregarding the evil of his own ways, he considers the very cause of cleanliness and refinement as wicked and foolish.
O People of Persia! Open your eyes! Pay heed! Release yourselves from this blind following of the bigots, this senseless imitation which is the principal reason why men fall away into paths of ignorance and degradation. See the true state of things. Rise up; seize hold of such means as will bring you life and happiness and greatness and glory among all the nations of the world.
The winds of the true springtide are passing over you; adorn yourselves with blossoms like trees in the scented garden. Spring clouds are streaming; then turn you fresh and verdant like the sweet eternal fields. The dawn star is shining, set your feet on the true path. The sea of might is swelling, hasten to the shores of high resolve and fortune. The pure water of life is welling up, why wear away your days in a desert of thirst? Aim high, choose noble ends; how long this lethargy, how long this negligence! Despair, both here and hereafter, is all you will gain from self-indulgence; abomination and misery are all you will harvest from fanaticism, from believing the foolish and the mindless. The confirmations of God are supporting you, the succor of God is at hand: why do you not cry out and exult with all your heart, and strive with all your soul!
Among those matters which require thorough revision and reform is the method of studying the various branches of knowledge and the organization of the academic curriculum. From lack of organization, education has become haphazard and confused. Trifling subjects which should not call for elaboration receive undue attention, to such an extent that students, over long periods of time, waste their minds and their energies on material that is pure supposition, in no way susceptible of proof, such study consisting in going deep into statements and concepts which careful examination would establish as not even unlikely, but rather as unalloyed superstition, and representing the investigation of useless conceits and the chasing of absurdities. There can be no doubt that to concern oneself with such illusions, to examine into and lengthily debate such idle propositions, is nothing but a waste of time and a marring of the days of one’s life. Not only this, but it also prevents the individual from undertaking the study of those arts and sciences of which society stands in dire need. The individual should, prior to engaging in the study of any subject, ask himself what its uses are and what fruit and result will derive from it. If it is a useful branch of knowledge, that is, if society will gain important benefits from it, then he should certainly pursue it with all his heart. If not, if it consists in empty, profitless debates and in a vain concatenation of imaginings that lead to no result except acrimony, why devote one’s life to such useless hairsplittings and disputes.
Because this matter requires further elucidation and a thorough hearing, so that it can be fully established that some of the subjects which today are neglected are extremely valuable, while the nation has no need whatever of various other, superfluous studies, the point will, God willing, be developed in a second volume. Our hope is that a reading of this first volume will produce fundamental changes in the thinking and the behavior of society, for We have undertaken the work with a sincere intent and purely for the sake of God. Although in this world individuals who are able to distinguish between sincere intentions and false words are as rare as the philosopher’s stone, yet We fix Our hopes on the measureless bounties of the Lord.
To resume: As for that group who maintains that in effecting these necessary reforms we must proceed with deliberation, exercise patience and gain the objectives one at a time, just what do they mean by this? If by deliberation they are referring to that circumspection which the science of government requires, their thought is timely and appropriate. It is certain that momentous undertakings cannot be brought to a successful conclusion in haste; that in such cases haste would only make waste.
The world of politics is like the world of man; he is seed at first, and then passes by degrees to the condition of embryo and foetus, acquiring a bone structure, being clothed with flesh, taking on his own special form, until at last he reaches the plane where he can befittingly fulfill the words: “the most excellent of Makers.”73 Just as this is a requirement of creation and is based on the universal Wisdom, the political world in the same way cannot instantaneously evolve from the nadir of defectiveness to the zenith of rightness and perfection. Rather, qualified individuals must strive by day and by night, using all those means which will conduce to progress, until the government and the people develop along every line from day to day and even from moment to moment.
When, through the divine bestowals, three things appear on earth, this world of dust will come alive, and stand forth wondrously adorned and full of grace. These are first, the fruitful winds of spring; second, the welling plenty of spring clouds; and third, the heat of the bright sun. When, out of the endless bounty of God, these three have been vouchsafed, then slowly, by His leave, dry trees and branches turn fresh and green again, and array themselves with many kinds of blossoms and fruits. It is the same when the pure intentions and the justice of the ruler, the wisdom and consummate skill and statecraft of the governing authorities, and the determination and unstinted efforts of the people, are all combined; then day by day the effects of the advancement, of the far-reaching reforms, of the pride and prosperity of government and people alike, will become clearly manifest.
If, however, by delay and postponement they mean this, that in each generation only one minute section of the necessary reforms should be attended to, this is nothing but lethargy and inertia, and no results would be forthcoming from such a procedure, except the endless repetition of idle words. If haste is harmful, inertness and indolence are a thousand times worse. A middle course is best, as it is written: “It is incumbent upon you to do good between the two evils,” this referring to the mean between the two extremes. “And let not thy hand be tied up to thy neck; nor yet open it with all openness … but between these follow a middle way.”74
The primary, the most urgent requirement is the promotion of education. It is inconceivable that any nation should achieve prosperity and success unless this paramount, this fundamental concern is carried forward. The principal reason for the decline and fall of peoples is ignorance. Today the mass of the people are uninformed even as to ordinary affairs, how much less do they grasp the core of the important problems and complex needs of the time.
It is therefore urgent that beneficial articles and books be written, clearly and definitely establishing what the present-day requirements of the people are, and what will conduce to the happiness and advancement of society. These should be published and spread throughout the nation, so that at least the leaders among the people should become, to some degree, awakened, and arise to exert themselves along those lines which will lead to their abiding honor. The publication of high thoughts is the dynamic power in the arteries of life; it is the very soul of the world. Thoughts are a boundless sea, and the effects and varying conditions of existence are as the separate forms and individual limits of the waves; not until the sea boils up will the waves rise and scatter their pearls of knowledge on the shore of life.
Thou, Brother, art thy thought alone, The rest is only thew and bone.75
Public opinion must be directed toward whatever is worthy of this day, and this is impossible except through the use of adequate arguments and the adducing of clear, comprehensive and conclusive proofs. For the helpless masses know nothing of the world, and while there is no doubt that they seek and long for their own happiness, yet ignorance like a heavy veil shuts them away from it.
Observe to what a degree the lack of education will weaken and degrade a people. Today  from the standpoint of population the greatest nation in the world is China, which has something over four hundred million inhabitants. On this account, its government should be the most distinguished on earth, its people the most acclaimed. And yet on the contrary, because of its lack of education in cultural and material civilization, it is the feeblest and the most helpless of all weak nations. Not long ago, a small contingent of English and French troops went to war with China and defeated that country so decisively that they took over its capital Peking. Had the Chinese government and people been abreast of the advanced sciences of the day, had they been skilled in the arts of civilization, then if all the nations on earth had marched against them the attack would still have failed, and the attackers would have returned defeated whence they had come.
Stranger even than this episode is the fact that the government of Japan was in the beginning subject to and under the protection of China, and that now for some years, Japan has opened its eyes and adopted the techniques of contemporary progress and civilization, promoting sciences and industries of use to the public, and striving to the utmost of their power and competence until public opinion was focused on reform. This government has currently advanced to such a point that, although its population is only one-sixth, or even one-tenth, that of China, it has recently challenged the latter government, and China has finally been forced to come to terms. Observe carefully how education and the arts of civilization bring honor, prosperity, independence and freedom to a government and its people.
It is, furthermore, a vital necessity to establish schools throughout Persia, even in the smallest country towns and villages, and to encourage the people in every possible way to have their children learn to read and write. If necessary, education should even be made compulsory. Until the nerves and arteries of the nation stir into life, every measure that is attempted will prove vain; for the people are as the human body, and determination and the will to struggle are as the soul, and a soulless body does not move. This dynamic power is present to a superlative degree in the very nature of the Persian people, and the spread of education will release it.
As to that element who believe that it is neither necessary nor appropriate to borrow the principles of civilization, the fundamentals of progress toward high levels of social happiness in the material world, the laws which effect thorough reforms, the methods which extend the scope of culture—and that it is far more suitable that Persia and the Persians reflect over the situation and then create their own techniques of progress.
It is certain that if the vigorous intelligence and superior skill of the nation’s great, and the energy and resolve of the most eminent men at the imperial court, and the determined efforts of those who have knowledge and capacity, and are well versed in the great laws of political life, should all be combined, and all should exert every effort and examine and reflect over every detail as well as on the main currents of affairs, there is every likelihood that because of the effective plans they would evolve, some situations would be thoroughly reformed. In the majority of cases, however, they would still be obliged to borrow; because, throughout the many-centuried past, hundreds of thousands of persons have devoted their entire lives to putting these things to the test until they were able to bring about these substantial developments. If all that is to be ignored and an effort is made to re-create those agencies in our own country and in our own way, and thus effect the hoped-for advancement, many generations would pass by and still the goal would not be reached. Observe for instance that in other countries they persevered over a long period until finally they discovered the power of steam and by means of it were enabled easily to perform the heavy tasks which were once beyond human strength. How many centuries it would take if we were to abandon the use of this power and instead strain every nerve to invent a substitute. It is therefore preferable to keep on with the use of steam and at the same time continuously to examine into the possibility of there being a far greater force available. One should regard the other technological advances, sciences, arts and political formulae of proven usefulness in the same light—i.e., those procedures which, down the ages, have time and again been put to the test and whose many uses and advantages have demonstrably resulted in the glory and greatness of the state, and the well-being and progress of the people. Should all these be abandoned, for no valid reason, and other methods of reform be attempted, by the time such reforms might eventuate, and their advantages might be put to proof, many years would go by, and many lives. Meanwhile, “we are still at the first bend in the road.”76
The superiority of the present in relation to the past consists in this, that the present can take over and adopt as a model many things which have been tried and tested and the great benefits of which have been demonstrated in the past, and that it can make its own new discoveries and by these augment its valuable inheritance. It is clear, then, that the accomplishment and experience of the past are known and available to the present, while the discoveries peculiar to the present were unknown to the past. This presupposes that the later generation is made up of persons of ability; otherwise, how many a later generation has lacked even so much as a drop out of the boundless ocean of knowledge that was its forbears’.
Reflect a little: let us suppose that, through the power of God, certain individuals are placed on earth; these obviously stand in need of many things, to provide for their human dignity, their happiness and ease. Now is it more practicable for them to acquire these things from their contemporaries, or should they, in each successive generation, borrow nothing, but instead independently create one or another of the instrumentalities which are necessary to human existence?
Should some maintain that those laws, principles and fundamentals of progress on the highest levels of a fully developed society, which are current in other countries, are not suited to the condition and the traditional needs of Persia’s people, and that on this account it is necessary that within Írán, the nations’ planners should exert their utmost efforts to bring about reforms appropriate to Persia—let them first explain what harm could come from such foreign importations.
If the country were built up, the roads repaired, the lot of the helpless improved by various means, the poor rehabilitated, the masses set on the path to progress, the avenues of public wealth increased, the scope of education widened, the government properly organized, and the free exercise of the individual’s rights, and the security of his person and property, his dignity and good name, assured—would all this be at odds with the character of the Persian people? Whatever is in conflict with these measures has already been proved injurious, in every country, and does not concern one locality more than another.
These superstitions result in their entirety from lack of wisdom and understanding, and insufficient observation and analysis. Indeed, the majority of the reactionaries and the procrastinators are only concealing their own selfish interests under a barrage of idle words, and confusing the minds of the helpless masses with public statements which bear no relation to their well-concealed objectives.
O people of Persia! The heart is a divine trust; cleanse it from the stain of self-love, adorn it with the coronal of pure intent, until the sacred honor, the abiding greatness of this illustrious nation may shine out like the true morning in an auspicious heaven. This handful of days on earth will slip away like shadows and be over. Strive then that God may shed His grace upon you, that you may leave a favorable remembrance in the hearts and on the lips of those to come. “And grant that I be spoken of with honor by posterity.”77
Happy the soul that shall forget his own good, and like the chosen ones of God, vie with his fellows in service to the good of all; until, strengthened by the blessings and perpetual confirmations of God, he shall be empowered to raise this mighty nation up to its ancient pinnacles of glory, and restore this withered land to sweet new life, and as a spiritual springtime, array those trees which are the lives of men with the fresh leaves, the blossoms and fruits of consecrated joy.