Baha'u'llah and Peace
becomes a cause of enmity and violence, it is better not to have religion. 6 Making peace is the essence of Bahá’u’lláh’s normative orientation and worldview. It is ironic, therefore, that both the King of Iran and the Ottoman Sultan rose together against Bahá’u’lláh to silence His voice by intriguing to exile Him to the city of ‘Akká; however, their oppressive decision in the end only exemplified the Hegelian concept of the “cunning of Reason,” 7 in which Reason realizes its plan through the unintended consequences of actions by individuals whose intent is their own selfish desires. As Bahá’u’lláh has frequently stated, His response to this final exile ordered by these two kings was to publicly announce His message to the rulers of the world. Upon arrival in ‘Akká, He wrote messages to world leaders, including those of Germany, England, Russia, Iran, and France, as well as to the Pope, explicitly declaring His cause and calling them all to unite and bring about world peace. The second irony is that it was through this exile that He was brought to the Holy Land, where the coming of final peace in the world is prophesied to take place, when the wolf and lamb will feed together and swords will be beaten into plowshares. 8 In order to better understand the vital connection between Bahá’u’lláh’s revelation and His concern with peace, let us examine that experience of revelation in the Tehran dungeon in 1852 which marks the birth of the Bahá’í Faith. Bahá’u’lláh describes this experience: One night, in a dream, these exalted words were heard on every side: “Verily, We shall render Thee victorious by Thyself and by Thy Pen. Grieve Thou not for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety. Erelong will God raise up
6 See for example, ‘Abdu’l-Bahá, Paris Talks . 7 Georg W. F. Hegel, Reason in History (New York: Liberal Arts Press, 1953), 25-56. 8 Isaiah 11:6 and 2:4.
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