Thirteenth Reflection

The Thirteenth Reflection: Critique of European Colonialism and Antisemitism Nader Saiedi

Baha’u’llah writes: At present the light of reconciliation is dimmed in most countries and its radiance extinguished while the fire of strife and disorder hath been kindled and is blazing fiercely. Two great powers who regard themselves as the founders and leaders of civilization and the framers of constitutions have risen up against the followers of the Faith associated with HimWho conversed with God. [Moses.] Be ye warned, O men of understanding. (1882, Tablet of Maqsud) Verily that which was built in 1000 years or more is destroyed. Verily the deeds of Alexander who built Alexandria, and was thus named after him, have come to naught… This Wronged One is encompassed with another grief, and a new sorrow is added to his sorrows… Worst is the fact that the distinction between the oppressor and the oppressed hath become unknown. The essence of injustice [colonialism] claims to represent justice. A great country, for mere corrupt desires, hath been seized by the enemies… (Sept. 20, 1882, Tablet to Zaynu’l-Muqarrabin, translated by the author) In this reflection we study not one, but two different statements of Baha’u’llah. Although these words are not revealed in the same tablet, both of them share significant characteristics. That is why in this both of them are explored in this same reflection. The first common characteristics is that both words deal with the actual social and political events that were happening in the world. Baha’u’llah writes in order to affirm his strong rejection of these events. The second common point is that both of them are written in the same year, the year 1882. The third common feature is that both of them are strong criticism of aspects of European culture and politics. The fourth commonality is that both statements reject violation of human rights of any group by any group. The first statement condemns the prevalent and systematic form of antisemitism of European countries and their discrimination against their Jewish citizens. The second statement is a strong condemnation of the British colonial bombardment of the city of Alexandria and its invasion and occupation of Egypt. It is very interesting that Baha’u’llah in these two statements does not mention the name of the invaded country namely Egypt, nor mentions the name of the colonial invader, namely the British state. Likewise, he does not name the two European countries that are engaged in abhorring anti-Semitic policies. What this means is that Baha’u’llah as the new prophet of God was concerned with teaching humanity his fundamental spiritual principles that required affirmation of the principle of human rights, rather than focusing on specific political events throughout the world. His purpose is to reject the principle of colonialism and antisemitism, regardless of the identity of the oppressor or the oppressed. 1. Critique of Antisemitism Baha’u’llah criticizes the antisemitism of “ Two great powers who regard themselves as the founders and leaders of civilization and the framers of constitutions,” as a grave example of tyranny in the world of 19 th century. The way he articulates his words emphasizes the contradiction and hypocrisy of the European modernity. Two countries which boast to be leaders of civilization, upholders of the rule of

law, advocates of equal rights of all people and constitutional form of government, are systematically engaged in a culture of racism, religious bigotry, and coercive policies against a minority. Finding traditional form of discrimination and hatred against the Jews in mediaeval Europe or 19 th century Iran was not unexpected. But for nations who claim to be the defenders of the liberty and rights of all people such culture and policy is nothing but pure hypocrisy. In fact, Baha’u’llah approves many aspects of European culture and politics, but he also notes the immaturity, the double standard, and the limited extension of many such trends. Democracy is praiseworthy but it must include women, all people regardless of their class position, religion, ethnicity and background. Liberty is praiseworthy but for all beings and not just one group of people. Baha’u’llah’s criticism of antisemitism of European governments is a discourse that simultaneously condemns two very important form of prejudice. Antisemitism is both a racial prejudice and a religious prejudice. The motives for such hatred has often been mixed. The words of Baha’u’llah, therefore, is a condemnation of all kinds of racism and religious oppression wherever it is found in the world. 2. Critique of Colonialism The second statement of Baha’u’llah written on September 20, 1882 discusses the bombardment and destruction of the ancient Egyptian city of Alexandria: “ Verily that which was built in 1000 years or more is destroyed. Verily the deeds of Alexander who built Alexandria, and was thus named after him, have come to naught.” The rest of the tablet condemns the invader and laments the occupation of a great country, meaning Egypt, by the enemy, namely the British colonialism. The date of the tablet is important. In reaction to Urabi revolt in Egypt, the British navy bombarded the city of Alexandria in July of 1882, and defeated Urabi’s army on September 13, 1892. This is the beginning date of the formal control of Egypt by the British army which continued until 1952. Tablet of Baha’u’llah is written one month after the bombardment, and exactly one week after the occupation of Egypt. It is important to note that Baha’u’llah has written several such tablets during those times. These tablets have not been studied because they have yet to be published or translated. This tablet rejects colonialism as such, and the British colonialism in particular. Without naming the British state, Baha’u’llah defines the invasion of Egypt in these terms: The powerful ones show no compassion to the weak. For example, were one person [British sovereign] to rule all over the earth, with only one village remaining outside of his dominion, he would conspire, day and night, to seize that village as well. Would that this enthusiasm and zeal would turn to other endeavors! Baha’u’llah expresses his grief and sorrow for such event, and at the end of the tablet he asks the Baha’is to pray for the victory of Egyptians. It is noteworthy to note that Baha’u’llah himself and the Baha’is were at that same time the target of extreme forms of brutality and oppression by Muslims in Iran and even in Ottoman empire. Yet, Baha’u’llah becomes encompassed with grief because the Muslims have been wronged by a European government. What was important for Baha’u’llah was the nobility and dignity of all human beings. That is why he is defending in that same year both the Jewish and Muslim people who have suffered persecution. 3. Spiritual Consciousness and its Negation of Colonialism and Racism

As we noted, Baha’u’llah rejects the culture and politics of violation of human rights as a matter of principle without demonizing any particular group of people. His categorical condemnation of British colonialism in this tablet is not intended to demonize the British people or government, or glorify the Egyptians. He sees people and countries as characterized by contradictory attributes. He praises and encourages whatever that is praiseworthy and denounces whatever that is oppressive. His writings praise aspects of European societies while he criticizes their antisemitism, racism, materialism, militarism, and colonialism. Likewise, while he condemns British colonialism, he praises the parliamentary democracy of the Britain, its movement toward abolishing slave traffic, and its policy of religious tolerance. Other parts of the world can learn from these positive aspects while they should abhor its militarism and colonialism. However, condemnation of racism and colonialism is a logical product of the spiritual worldview of Baha’u’llah. Racism or colonialism are product of ignoring the spiritual reality of human beings and instead, reducing them to particular biological or other arbitrary social constructs like place of birth, gender, or the like. On the basis of this spiritual definition of identity all humans are sacred and beautiful reflections of divine attributes. Therefore, out of universal love for all human beings we must reject racism and colonialism, together with other forms of violation of human rights and nobility. For example, some of the Muslim clerics denounce British colonialism while they define the essence of justice as the future dominance of the Shi’i army led by the expected 12 th Imam who will kill of all people, including Sunni Muslims, who refuse to become a Shi’i Muslim. In other words, some are not opposed to colonialism itself. They are only opposed to being colonized by others, while dreaming of themselves colonizing other countries and other religious communities. What is common with traditional religious fanaticism and materialistic modernity is that both of them have forgotten the spiritual nature of human beings, and the nobility and beauty of all people. Baha’u’llah’s worldview represents true rejection of all kinds of oppression because of his spiritual view point. In the same tablet that he is condemning British invasion of Egypt he writes: Vast majority of wars in the world are waged out of mere corrupt desires, yet they are falsely attributed to religion, honor, and country. Religion and country bear witness to the falsehood of these people. Say! The world is but one country, and all are created by the same Word. Wherefore ye wage wars, and whom ye consider as enemy?