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Economic Solution Must Begin with FARMER: Baha'i View


For further information see:

    Please refer to the Baha'i International Community
Website for general information at:
http://www.bahai.org
in above look for Baha'i Statements:
1) Sustainable Communities In An Integrating World
2) The Prosperity of Humankind
3) Who is Writings the Future
4) Turning Point For All Nations
5) World Citizenship: A Global Ethic For Sustainable
Development


For summary of Baha'i Writings on economic solution at:
http://www.commonlink.com/~drc/index/SED/econ.htm

Also the Compilation of the Baha'i Writings:
"A Baha'i Perspective on Economics of the Future"
Compiler: Badi Shams
ISBN 81-85091-32-3

Also:
"Social and Economic Development: A Baha'i Approach"
Author: Holly Hanson Vick
ISBN 0-85398-293-7

Good luck in your research,
Regards,
Mesbah Javid.

Economics (Further Baha'i Writings)

Duty to Work:
It is incumbent upon each one of you to engage in some
occupation - such as a craft, a trade or the like.  We have
[God has] exalted your engagement in such work to the rank
of worship of the one true God. Reflect, O people, on the
grace and blessings of your Lord, and yield Him thanks at
eventide and dawn. Waste not your hours in idleness and
sloth, but occupy yourselves with what will profit you and
others.
 (Baha'u'llah:  The Kitab-i-Aqdas, p. 30)

O MY SERVANTS! Ye are the trees of My [God's] garden; ye
must give forth goodly and wondrous fruits, that ye
yourselves and others may profit therefrom.  Thus it is
incumbent on every one to engage in crafts and professions,
for therein lies the secret of wealth, O men of
understanding!
 (Baha'u'llah:  Persian Hidden Words, p. 80)

It is the duty of those who are in charge of the
organization of society to give every individual the
opportunity of acquiring the necessary talent in some kind
of profession, and also the means of utilizing such a
talent, both for its own sake and for the sake of earning
the means of his livelihood.  Every individual, no matter
how handicapped and limited he may be, is under the
obligation of engaging in some work or profession, for work,
especially when performed in the spirit of service, is
according to Baha'u'llah a form of worship.
 (Shoghi Effendi, quoted by the Universal House of Justice:
Aqdas:  Notes, p. 192)

Spiritual Approach to Economics:
Commerce is as a heaven, whose sun is trustworthiness and
whose moon is truthfulness.
 (Baha'u'llah:  Trustworthiness, p. 335)

To state the matter briefly, the Teachings of Baha'u'llah
advocate voluntary sharing, and this is a greater thing than
the equalization of wealth.  For equalization must be
imposed from without, while sharing is a matter of free
choice.
     Man reacheth perfection through good deeds, voluntarily
performed, not through good deeds the doing of which was
forced upon him.  And sharing is a personally chosen
righteous act:  that is, the rich should extend assistance
to the poor, they should expend their substance for the
poor, but of their own free will, and not because the poor
have gained this end by force.  For the harvest of force is
turmoil and the ruin of the social order.  On the other hand
voluntary sharing, the freely-chosen expending of one's
substance, leadeth to society's comfort and peace.  It
lighteth up the world; it bestoweth honour upon humankind.
 (`Abdu'l-Baha:  Selections ...  `Abdu'l-Baha, p. 115)

...By the statement `the economic solution is divine in
nature' is meant that religion alone can, in the last
resort, bring in man's nature such a fundamental change as
to enable him to adjust the economic relationships of
society.  It is only in this way that man can control the
economic forces that threaten to disrupt the foundations of
his existence, and thus assert his mastery over the forces
of nature.
 (Shoghi Effendi:  Lights of Guidance, p. 551)

The Cause is not an economic system, nor its Founders be
considered as having been technical economists.  The
contribution of the Faith to this subject is essentially
indirect, as it consists of the application of spiritual
principles to our present-day economic system.  Baha'u'llah
has given us a few basic principles which should guide
future Baha'i economists in establishing such institutions
which will adjust the economic relationships of the world...
 (Shoghi Effendi:  Directives of the Guardian, p. 20)

With regard to your question concerning the Baha'i attitude
towards labour problems; these cannot assuredly be solved,
Abdu'l-Baha tells us, through the sheer force of physical
violence.  Non-cooperation too, even though not accompanied
by acts of violence, is ineffective.  The conflict between
labour and capital can best be solved through the peaceful
and constructive methods of cooperation and of consultation.
 (Shoghi Effendi, quoted by the Universal House of Justice:
Lights of Guidance, pp. 427-428)

Redistribution of Wealth:
The Baha'i Cause covers all economic and social questions
under the heading and ruling of its laws.  The essence of
the Baha'i spirit is that, in order to establish a better
social order and economic condition, there must be
allegiance to the laws and principles of government.  Under
the laws which are to govern the world, the socialists may
justly demand human rights but without resort to force and
violence.  The governments will enact these laws,
establishing just legislation and economics in order that
all humanity may enjoy a full measure of welfare and
privilege; but this will always be according to legal
protection and procedure.  Without legislative
administration, rights and demands fail, and the welfare of
the commonwealth cannot be realized.  Today the method of
demand is the strike and resort to force, which is
manifestly wrong and destructive of human foundations.
Rightful privilege and demand must be set forth in laws and
regulations.
     While thousands are considering these questions, we
have more essential purposes.  The fundamentals of the whole
economic condition are divine in nature and are associated
with the world of the heart and spirit.  This is fully
explained in the Baha'i teaching, and without knowledge of
its principles no improvement in the economic state can be
realized.  The Baha'is will bring about this improvement and
betterment but not through sedition and appeal to physical
force - not through warfare, but welfare.  Hearts must be so
cemented together, love must become so dominant that the
rich shall most willingly extend assistance to the poor and
take steps to establish these economic adjustments
permanently.  If it is accomplished in this way, it will be
most praiseworthy because then it will be for the sake of
God and in the pathway of His service.  For example, it will
be as if the rich inhabitants of a city should say, "It is
neither just nor lawful that we should possess great wealth
while there is abject poverty in this community," and then
willingly give their wealth to the poor, retaining only as
much as will enable them to live comfortably.
     Strive, therefore, to create love in the hearts in
order that they may become glowing and radiant.  When that
love is shining, it will permeate other hearts even as this
electric light illumines its surroundings. When the love of
God is established, everything else will be realized.  This
is the true foundation of all economics.
 (`Abdu'l-Baha:  Promulgation of Universal Peace, pp.
238-239)

The fourth principle or teaching of Baha'u'llah is the
readjustment and equalization of the economic standards of
mankind.  This deals with the question of human livelihood.
It is evident that under present systems and conditions of
government the poor are subject to the greatest need and
distress while others more fortunate live in luxury and
plenty far beyond their actual necessities.  This inequality
of portion and privilege is one of the deep and vital
problems of human society.  That there is need of an
equalization and apportionment by which all may possess the
comforts and privileges of life is evident.  The remedy must
be legislative readjustment of conditions.  The rich too
must be merciful to the poor, contributing from willing
hearts to their needs without being forced or compelled to
do so.  The composure of the world will be assured by the
establishment of this principle in the religious life of
mankind.
 (`Abdu'l-Baha:  Promulgation of Universal Peace, p. 107)

Under this adjustment there can be no extremes in human
conditions as regards wealth and sustenance.  For the
community needs financier, farmer, merchant and laborer just
as an army must be composed of commander, officers and
privates.  All cannot be commanders; all cannot be officers
or privates.  Each in his station in the social fabric must
be competent - each in his function according to ability but
with justness of opportunity for all.
 (`Abdu'l-Baha:  Promulgation of Universal Peace, p. 216)

Then rules and laws should be established to regulate the
excessive fortunes of certain private individuals and meet
the needs of millions of the poor masses; thus a certain
moderation would be obtained.  However, absolute equality is
just as impossible, for absolute equality in fortunes,
honors, commerce, agriculture, industry would end in
disorderliness, in chaos, in disorganization of the means of
existence, and in universal disappointment:  the order of
the community would be quite destroyed.  Thus difficulties
will also arise when unjustified equality is imposed. It is,
therefore, preferable for moderation to be established by
means of laws and regulations to hinder the constitution of
the excessive fortunes of certain individuals, and to
protect the essential needs of the masses.  For instance,
the manufacturers and the industrialists heap up a treasure
each day, and the poor artisans do not gain their daily
sustenance:  that is the height of iniquity, and no just man
can accept it.  Therefore, laws and regulations should be
established which would permit the workmen to receive from
the factory owner their wages and a share in the fourth or
the fifth part of the profits, according to the capacity of
the factory; or in some other way the body of workmen and
the manufacturers should share equitably the profits and
advantages.  Indeed, the capital and management come from
the owner of the factory, and the work and labor, from the
body of the workmen.  Either the workmen should receive
wages which assure them an adequate support and, when they
cease work, becoming feeble or helpless, they should have
sufficient benefits from the income of the industry; or the
wages should be high enough to satisfy the workmen with the
amount they receive so that they may themselves be able to
put a little aside for days of want and helplessness.
     When matters will be thus fixed, the owner of the
factory will no longer put aside daily a treasure which he
has absolutely no need of (for, if the fortune is
disproportionate, the capitalist succumbs under a formidable
burden and gets into the greatest difficulties and troubles;
the administration of an excessive fortune is very difficult
and exhausts man's natural strength).  And the workmen and
artisans will no longer be in the greatest misery and want;
they will no longer be submitted to the worst privations at
the end of their life.
 (`Abdu'l-Baha:  Some Answered Questions, pp. 274-275)

Among them are (the teachings) concerning the question of
economics that all the members of the body politic may enjoy
through the working out of this solution the greatest
happiness, welfare and comfort without any harm or injury
attacking the general order of things.  Thereby no
difference or dissension will occur.  No sedition or
contention will take place.  This solution is this:
     First and foremost is the principle that to all the
members of the body politic shall be given the greatest
achievements of the world of humanity.  Each one shall have
the utmost welfare and well-being. To solve this problem we
must begin with the farmer; there will we lay a foundation
for system and order because the peasant class and the
agricultural class exceed other classes in the importance of
their service.  In every village there must be established a
general storehouse which will have a number of revenues.
     The first revenue will be that of the tenth or tithes.
     The second revenue (will be derived) from the animals.
     The third revenue, from the minerals, that is to say,
every mine prospected or discovered, a third thereof will go
to this vast storehouse.
     The fourth is this:  whosoever dies without leaving any
heirs all his heritage will go to the general storehouse.
     Fifth, if any treasures shall be found on the land they
should be devoted to this storehouse.
     All these revenues will be assembled in this
storehouse.
     As to the first, the tenths or tithes:  we will
consider a farmer, one of the peasants.  We will look into
his income.  We will find out, for instance, what is his
annual revenue and also what are his expenditures. Now, if
his income be equal to his expenditures, from such a farmer
nothing whatever will be taken.  That is, he will not be
subjected to taxation of any sort, needing as he does all
his income.  Another farmer may have expenses running up to
one thousand dollars we will say, and his income is two
thousand dollars.  From such an one a tenth will be
required, because he has a surplus.  But if his income be
ten thousand dollars and his expenses one thousand dollars
or his income twenty thousand dollars, he will have to pay
as taxes, one-fourth.  If his income be one hundred thousand
dollars and his expenses five thousand, one-third will he
have to pay because he has still a surplus since his
expenses are five thousand and his income one hundred
thousand.  If he pays, say, thirty-five thousand dollars, in
addition to the expenditure of five thousand he still has
sixty thousand left. But if his expenses be ten thousand and
his income two hundred thousand then he must give an even
half because ninety thousand will be in that case the sum
remaining.  Such a scale as this will determine allotment of
taxes.  All the income from such revenues will go to this
general storehouse.
     Then there must be considered such emergencies as
follows:  a certain farmer whose expenses run up to ten
thousand dollars and whose income is only five thousand, he
will receive necessary expenses from the storehouse.  Five
thousand dollars will be allotted to him so he will not be
in need.
     Then the orphans will be looked after, all of whose
expenses will be taken care of.  The cripples in the
village - all their expenses will be looked after.  The poor
in the village - their necessary expenses will be defrayed.
And other members who for valid reasons are incapacitated  -
the blind, the old, the deaf - their comfort must be looked
after.  In the village no one will remain in need or in
want.  All will live in the utmost comfort and welfare.  Yet
no schism will assail the general order of the body politic.
     Hence the expenses or expenditures of the general
storehouse are now made clear and its activities made
manifest.  The income of this general storehouse has been
shown.  Certain trustees will be elected by the people in a
given village to look after these transactions.  The farmers
will be taken care of and if after all these expenses are
defrayed any surplus is found in the storehouse it must be
transferred to the national treasury.
     This system is all thus ordered so that in the village
the very poor will be comfortable, the orphans will live
happily and well; in a word, no one will be left destitute.
All the individual members of the body politic will thus
live comfortably and well.
     For larger cities, naturally, there will be a system on
a larger scale.  Were I to go into that solution the details
thereof would be very lengthy.
     The result of this (system) will be that each
individual member of the body politic will live most
comfortably and happily under obligation to no one.
Nevertheless, there will be preservation of degree because
in the world of humanity there must needs be degrees.  The
body politic may well be likened to an army.  In this army
there must be a general, there must be a sergeant, there
must be a marshal, there must be the infantry; but all must
enjoy the greatest comfort and welfare.
     God is not partial and is no respecter of persons.  He
has made provision for all.  The harvest comes forth for
everyone.  The rain showers upon everybody and the heat of
the sun is destined to warm everyone.  The verdure of the
earth is for everyone.  Therefore there should be for all
humanity the utmost happiness, the utmost comfort, the
utmost well-being.
     But if conditions are such that some are happy and
comfortable and some in misery; some are accumulating
exorbitant wealth and others are in dire want - under such a
system it is impossible for man to be happy and impossible
for him to win the good pleasure of God. God is kind to all.
The good pleasure of God consists in the welfare of all the
individual members of mankind.
 (`Abdu'l-Baha:  Foundations of World Unity, pp. 39-41)

Among the results of the manifestation of spiritual forces
will be that the human world will adapt itself to a new
social form, the justice of God will become manifest
throughout human affairs, and human equality will be
universally established.  The poor will receive a great
bestowal, and the rich attain eternal happiness.  For
although at the present time the rich enjoy the greatest
luxury and comfort, they are nevertheless deprived of
eternal happiness; for eternal happiness is contingent upon
giving, and the poor are everywhere in the state of abject
need.  Through the manifestation of God's great equity the
poor of the world will be rewarded and assisted fully, and
there will be a readjustment in the economic conditions of
mankind so that in the future there will not be the
abnormally rich nor the abject poor.  The rich will enjoy
the privilege of this new economic condition as well as the
poor, for owing to certain provisions and restrictions they
will not be able to accumulate so much as to be burdened by
its management, while the poor will be relieved from the
stress of want and misery.  The rich will enjoy his palace,
and the poor will have his comfortable cottage.
 (`Abdu'l-Baha:  Promulgation of Universal Peace, p. 132)

Social inequality is the inevitable outcome of the natural
inequality of man.  Human beings are different in ability
and should, therefore, be different in their social and
economic standing.  Extremes of wealth and poverty should,
however, be abolished...
     The Master has definitely stated that wages should be
unequal, simply because that men are unequal in their
ability and hence should receive wages that would correspond
to their varying capacities and resources.
 (Shoghi Effendi:  Directives of the Guardian, p. 20)

The inordinate disparity between rich and poor, a source of
acute suffering, keeps the world in a state of instability,
virtually on the brink of war.  Few societies have dealt
effectively with this situation.  The solution calls for the
combined application of spiritual, moral and practical
approaches.
 (The Universal House of Justice:  Lights of Guidance, p.
552)

Acquisition of Wealth:
Having attained the stage of fulfilment and reached his
maturity, man standeth in need of wealth, and such wealth as
he acquireth through crafts or professions is commendable
and praiseworthy in the estimation of men of wisdom, and
especially in the eyes of servants who dedicate themselves
to the education of the world and to the edification of its
peoples.
 (Baha'u'llah:  Tablets of Baha'u'llah, p. 35)

It should not be imagined that the writer's earlier remarks
constitute a denunciation of wealth or a commendation of
poverty.  Wealth is praiseworthy in the highest degree, if
it is acquired by an individual's own efforts and the grace
of God, in commerce, agriculture, art and industry, and if
it be expended for philanthropic purposes.  Above all, if a
judicious and resourceful individual should initiate
measures which would universally enrich the masses of the
people, there could be no undertaking greater than this, and
it would rank in the sight of God as the supreme
achievement, for such a benefactor would supply the needs
and insure the comfort and well-being of a great multitude.
Wealth is most commendable, provided the entire population
is wealthy.  If, however, a few have inordinate riches while
the rest are impoverished, and no fruit or benefit accrues
from that wealth, then it is only a liability to its
possessor.  If, on the other hand, it is expended for the
promotion of knowledge, the founding of elementary and other
schools, the encouragement of art and industry, the training
of orphans and the poor - in brief, if it is dedicated to
the welfare of society - its possessor will stand out before
God and man as the most excellent of all who live on earth
and will be accounted as one of the people of paradise.
 (`Abdu'l-Baha:  Secret of Divine Civilization, pp. 24-25)