‘Abdu’l-Bahá’s Secret of Divine Civilization

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‘Abdu’l-Bahá’s The Secret provided a comprehensive model of institutional and cultural rationalization. It analyzed the dynamics of development and underdevelopment in the light of 19 th century Iranian society. His vision, however, was qualitatively unique because it was inspired by Bahá’u’lláh’s concept of a new world order.

2. Organization of the text and layers of discourse in The Secret

It is difficult to translate the title of ‘Abdu’l-Bahá’s text in any language. The reason for this is the subtle and beautiful play with the words in the title. The literal translation of ‘Abdu’l-Bahá’s text is “The Divine Secrets concerning the causes of civilization” ( Asraru’l-Qaybiyya li-Asbabi’l- Madaniyyah ). However, this translation is not adequate. The term Qaybiyya which is translated as divine has in fact a double meaning which is masterly used by ‘Abdu’l-Bahá. The first meaning of the term Qaybiyya refers to the anonymity of the author of the text. It was prevalent in 19 th century Iranian literature to write works of social and political criticism anonymously without revealing the identity of the author. The author of the text remained invisible. For instance the first and the most famous book calling for reform of Iranian administration was written in 1858 by Iranian secular intellectual, Malkum Khan, who called his book Kitabchiy-i-Qaybiyyah , meaning the anonymous booklet. However, the term Qaybiyya, which literally means invisible, implies a second meaning as well. Referring to the realm of the invisible divine reality, Qaybiyya is also equivalent with the term divine. For Malkum Khan the term Qaybiyya implied only anonymity. ‘Abdu’l-Bahá, however, was not just an ordinary intellectual. His vision was inspired by the revelation of His father, and therefore His text was inspired by divine guidance. Now we can see the double meaning of the term Qaybiyya in the title of the book. On the one hand ‘Abdu’l-Bahá does not reveal the identity of His text, and on the other hand He does reveal it by emphasizing the divine source of His inspiration. The English common translation of the text, namely The Secret of Divine Civilization , is a good approximation for the original complex title of the work. In the early pages of The Secret ‘Abdu’l-Bahá explains the reasons for both writing the book and anonymity of the author. ‘Abdu’l-Bahá’s text is addressed to the king, people, clergy, officials, and secular intellectuals of Iran. He tries to move all segments of Iranian society towards a new vision of modernity, institutional reform, and sociocultural rationalization. He argues that He is writing the book because the king of Iran (Nasiri’d-Din Shah) has recently expressed interest in social and political modernization of Iranian society. ‘Abdu’l-Bahá points out that His previous silence on the issue had been due to the fact that the king had not been seriously concerned with the development and progress of Iran. Now that the King has defended the policy of cultural reform and rationalization, ‘Abdu’l-Bahá argues, it is His moral duty to discuss the question of advancement and development of Iran. He writes: Not until now had we seen a monarch, holding in his capable hands the reigns of affairs, and on whose high resolve the welfare of all his subjects depends, exerting as it would befit him, like a benevolent father, his efforts towards the training and cultivation of his people, seeking to insure their well-being and peace of mind, and exhibiting due concern for their interests; this servant and those like him have therefore remained silent. Now, however, it is clear to the discerning that the Shah has of his own accord determined to establish a just government and to secure the progress of all his subjects. His honorable intention has consequently evoked this present statement. 8

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