’Idál, 10 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

The second fundamental principle ¹ which enables us to understand the pattern towards which Bahá’u’lláh wishes human society to evolve is the principle of organic growth which requires that detailed developments, and the understanding of detailed developments, become available only with the passage of time and with the help of the guidance given by that Central Authority in the Cause to whom all must turn. In this regard one can use the simile of a tree. If a farmer plants a tree, he cannot state at that moment what its exact height will be, the number of its branches or the exact time of its blossoming. He can, however, give a general impression of its size and pattern of growth and can state with confidence which fruit it will bear. The same is true of the evolution of the World Order of Bahá’u’lláh. — Universal House of Justice ^{2 3}

Question for Consideration

How does the principle of organic growth relate to the “evolution of the World Order of Bahá’u’lláh” and “the understanding of detailed developments?”

Perplexity Pro Response ⁴

The principle of organic growth is central to understanding both the evolution of the World Order of Bahá’u’lláh and how the understanding of detailed developments within that Order unfolds over time.

Organic Growth and the World Order of Bahá’u’lláh

• The principle asserts that the Bahá’í Faith, and specifically its World Order, develops gradually and in stages, much like a living organism or a tree. At the moment of planting, the full details—such as the tree’s height, the number of its branches, or the exact timing of its blossoming—cannot be predicted. However, the general nature and the fruit it will bear are known with confidence [1] [2].
• Similarly, the Bahá’í Administrative Order is described as being in an embryonic form. It serves as the nucleus and pattern of the World Order of Bahá’u’lláh, which will undergo major evolutionary developments as humanity progresses and as the community grows in size, capacity, and experience [1] [3].
• The evolution of the World Order is thus not a static or instantaneous event, but a dynamic and unfolding process. Its structures, functions, and scope expand and differentiate over time, responding to the changing needs and capacities of the global Bahá’í community and the wider world [2] [1].
  

Understanding of Detailed Developments

• According to this principle, detailed developments—meaning the specific forms, structures, and practices that the World Order will eventually assume—become clear only with the passage of time and through the guidance of the Central Authority (the Universal House of Justice) to whom all must turn [1] [2].
• This means that while the ultimate goal (such as the unity of humanity and the establishment of justice) is clear, the exact pathways, organizational forms, and practical details are not all revealed at once. Instead, they emerge progressively as the community matures and as new challenges and opportunities arise [1] [2].
• The process is guided and adaptive: the Universal House of Justice provides ongoing interpretation and direction, ensuring that the evolution of the Order remains faithful to Bahá’u’lláh’s principles while being responsive to the realities of each age [1].
  

Key Implications

Patience and Flexibility

Followers are encouraged to exercise patience and avoid rigid expectations about the precise form or timing of developments. The community is to remain flexible, open to learning, and responsive to guidance as new stages unfold.

Learning and Consultation

The principle fosters a culture of systematic learning, consultation, and reflection, enabling the community to adapt and grow in both understanding and practice [2].

Unity and Guidance

The community’s unity is maintained by turning to the Central Authority for guidance, ensuring that organic growth does not lead to fragmentation or deviation from core principles [1].

In summary, the principle of organic growth means that the World Order of Bahá’u’lláh will evolve gradually, with its full details and structures becoming apparent only over time and under the guidance of its central institutions. This approach ensures that the Order remains both faithful to its spiritual foundations and adaptable to the changing needs and capacities of humanity as it moves toward collective maturity [1] [2] [3].

Citations

[1] Issues Relating to the Development of the Bahá’í Administrative Order – The Bahá’í Covenant

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

[3] The World Order of Bahá’u’lláh (PDF) – Online Journal of Bahá’í Studies

[4] The Constitution of the Universal House of Justice – The Bahá’í Faith

[5] New world order (Baháʼí) – Wikipedia

[6] Development of the Bahá’í Community Since 1963 – The Bahá’í Faith

[7] Illustrated Reflections on Organic Growth – Bahá’í Blog

[8] 3 Principles for Creating a New World Order – BahaiTeachings.org

[9] A Baha’i understanding of Reality – The Bahá’í Faith – Official Website of the Bahá’í community of Malta

[10] Promoting Entry by Troops – Bahá’í Library Online

[11] Bahá’u’lláh and His Covenant – The Bahá’í Faith

Follow-Up Approaches Proposed by Perplexity

• Explore examples of organic growth in other social systems.
• Explain the role of the Central Authority in guiding development.
• Describe how gradual understanding affects community building.
• Identify stages in the evolution of Bahá’u’lláh’s World Order.
• Analyze challenges to organic growth in global social progress.

1. The first principle referred to in this letter is “the principle that the writings of ‘Abdu’l-Bahá and the Guardian are thoroughly imbued with the spirit of the Revelation of Bahá’u’lláh and intimately linked with the Teachings of Bahá’u’lláh Himself.” See Messages from the Universal House of Justice, 1986–2001, the Fourth Epoch of the Formative Age (Wilmette: Bahá’í Publishing, 2009), pars. 201.9–201.11. ↩
2. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/892717663. ↩
3. Universal House of Justice. “27 April 1995 – [To an individual].” Bahá’í Reference Library. Accessed June 29, 2025. https://www.bahai.org/r/931877599. ↩
4. Perplexity Pro. “The Principle of Organic Growth.” Edited by Steve Bosserman. July 1, 2025. https://www.perplexity.ai/search/the-second-fundamental-princip-xQO7vVwSSV29OGgX5k1qxQ. ↩

Fidál, 09 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

There are two principles which the House of Justice feels are fundamental to the generality of such projects of social and economic development, although, of course, there will be exceptions. The first is that they should be built on a substructure of existing, sufficiently strong local Bahá’í communities. The second is that the long-term conduct of the project should aim at self-sufficiency and not be dependent upon continuing financial support from outside.
The first principle implies that the projects of social and economic development now to be undertaken are a natural stage of the growth of the Bahá’í community and are needed by the community itself, although they will, of course, benefit a much wider segment of society….
The second principle must take into account that any project started by the Cause should be designed to grow soundly and steadily, and not to collapse from attrition. In other words, external assistance and funds, Bahá’í and non-Bahá’í, may be used for capital acquisitions, to make surveys, to initiate activities, to bring in expertise, but the aim should be for each project to be able to continue and to develop on the strength of local Bahá’í labour, funds and enthusiasm even if all external aid should be cut off. — Universal House of Justice ¹

Question for Consideration

How do projects started by the Cause based on “two principles which the House of Justice feels are fundamental to the generality of such projects of social and economic development” differ from projects initiated by others?

Perplexity Pro Response ²

Projects started by the Bahá’í community (“the Cause”) based on the two fundamental principles articulated by the Universal House of Justice differ significantly from many projects initiated by others, both in their underlying philosophy and in their approach to sustainability and community involvement.

The Two Principles

Foundation on Strong Local Bahá’í Communities

• Projects should be built on a substructure of existing, sufficiently strong local Bahá’í communities. This means that development efforts are a natural stage in the organic growth of the Bahá’í community, arising from its own needs and capacities, even as they benefit the broader society. The implication is that these projects are not imposed from outside, but grow out of the community’s own maturation and collective will [1].
• This principle ensures that social and economic development is rooted in community participation, ownership, and spiritual motivation. The community itself identifies needs, makes decisions, and takes responsibility for execution and maintenance, fostering a sense of stewardship and empowerment [1].
  

Aim for Long-Term Self-Sufficiency

• The long-term conduct of the project should aim at self-sufficiency and not rely on ongoing external financial support. While initial outside assistance (Bahá’í or non-Bahá’í) may be used for capital, surveys, or expertise, the goal is that the project can continue and develop through local Bahá’í labor, funds, and enthusiasm—even if all external aid ceases [1].
• This guards against dependency, ensuring that projects are sustainable, resilient, and truly integrated into the fabric of community life, rather than being vulnerable to the withdrawal of outside support [1].
  

How These Principles Distinguish Bahá’í-Initiated Projects

Bahá’í-Initiated Projects	Typical Externally-Initiated Projects
Built on the strength and maturity of local community; arise organically from within	Often designed and implemented by external agencies, sometimes with limited local input
Community identifies needs, participates in decision-making, and owns the process	Needs may be identified by outsiders; implementation may be top-down
Aim for long-term self-sufficiency; external support is temporary and catalytic	May depend on ongoing external funding or management
Emphasize spiritual as well as material development; coherence between both dimensions	Often focus primarily on material outcomes, with less attention to spiritual or social transformation
Foster local capacity, participation, and empowerment	Risk of creating dependency or lack of local ownership if not carefully managed
Projects are a natural stage of community growth and are needed by the community itself	Projects may be externally motivated or designed to fit donor priorities

Supporting Details

Ownership and Responsibility

Experience has shown that when locals are involved in identifying needs and in decision-making, they feel responsible for the project’s preservation and continued operation. When projects are imposed or managed externally, this sense of responsibility is often lacking, leading to less sustainable outcomes [1].

Organic Growth

The Bahá’í approach is likened to the growth of a tree: gradual, organic, and responsive to the stage of community development. Projects are not “planted” in isolation but grow as the community matures [1].

Coherence of Material and Spiritual Aims

Bahá’í projects strive for a dynamic coherence between material and spiritual requirements, seeing social and economic development as inseparable from the community’s spiritual life and values [1].

Learning and Participation

The process is characterized by ongoing action, reflection, consultation, and study, enabling communities to adapt and improve their efforts over time [1].

In summary, Bahá’í-initiated projects differ from many others in that they are community-driven, spiritually motivated, and designed for sustainability and self-sufficiency, rather than being externally imposed or perpetually dependent on outside resources. This approach seeks to empower communities, foster genuine participation, and ensure that development is both meaningful and enduring [1].

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

[2] Four causes – Wikipedia

[3] Agile vs Traditional Project Management: A Guide for Modern Leaders – Six Sigma

[4] 12 vital project management principles – Atlassian

[5] Doctrine of Double Effect – Stanford Encyclopedia of Philosophy

[6] Types of Project Management: Methodologies, Industries, and More – Coursera

[7] Human Genome Project – National Human Genome Research Institute

[8] Principles and Process in Community Development – Open Library

[9] Cialdini’s 6 Principles of Persuasion: A Simple Summary – The World of Work

[10] Root Cause Analysis Explained: Definition, Examples, and Methods – Tableau from Salesforce

[11] Stakeholder analysis – Project Management Institute

Follow-Up Approaches Proposed by Perplexity

• Explore examples of Bahá’í community-led development projects.
• Compare sustainability approaches in Bahá’í and secular projects.
• Investigate how local labor and funds are mobilized in these projects.
• Analyze challenges faced when external aid is withdrawn from projects.
• Examine the role of spiritual principles in guiding project growth.

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/892734664. ↩
2. Perplexity Pro. “Principles for Bahá’í Initiated Social and Economic Development Projects.” Edited by Steve Bosserman. June 30, 2025. https://www.perplexity.ai/search/there-are-two-principles-which-XY4fnIUrQj2SLz.IG8jz.w. ↩

Kamál, 08 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

As you can see, all these developments relate directly to the teaching work inasmuch as the Bahá’í communities must reach a certain size before they can begin to implement many of them. How, for example, can a Bahá’í community demonstrate effectively the abolition of prejudices which divide the inhabitants of a country until it has a cross-section of those inhabitants within its ranks? A seed is the vital origin of a tree and of a tremendous importance for that reason, but it cannot produce fruit until it has grown into a tree and flowered and fruited. So a Bahá’í community of nine believers is a vital step, since it can bring into being for that locality the divine institution of the Local Spiritual Assembly, but it is still only a seed, and needs to grow in size and in the diversity of its members before it can produce really convincing fruit for its fellow-citizens. — Universal House of Justice ^{1 2}

Question for Consideration

What is necessary for a Bahá’í community to “demonstrate effectively the abolition of prejudices which divide the inhabitants of a country?”

Perplexity Pro Response ³

For a Bahá’í community to “demonstrate effectively the abolition of prejudices which divide the inhabitants of a country,” several interrelated conditions must be met, as articulated by the Universal House of Justice and the Bahá’í writings:

Growth in Size and Diversity

The community must grow beyond a small nucleus (such as the minimum of nine believers needed to form a Local Spiritual Assembly) to include a cross-section of the population—that is, members from diverse backgrounds, ethnicities, and social groups representative of the wider society [1].

Only when the community reflects this diversity can it convincingly embody and demonstrate the principle of the abolition of prejudice. A homogeneous or very small group cannot serve as a compelling example of unity in diversity [1].

Organic and Gradual Development

The analogy of a seed growing into a tree is used: a small community is vital, but it is only the beginning. Effective demonstration of unity and the abolition of prejudice requires time, growth, and maturation, both numerically and in the community’s collective capacity [1].

Application of Bahá’í Principles in Community Life

The community must actively apply Bahá’í teachings on the oneness of humanity, justice, and unity in its daily life, activities, and institutions [1].

This includes consultative decision-making, inclusive worship, education programs, and social action that bring together people of different backgrounds and foster mutual respect and understanding [1].

Engagement in Social Action and Service

As the community grows, it should engage in social and economic development activities that benefit all, regardless of background, and address the root causes of prejudice, such as ignorance and lack of education [1].

These actions should be locally initiated, inclusive, and sustainable, and should increasingly involve members of the wider community, not just Bahá’ís [1].

Cultivation of a Distinctive Community Culture

The Bahá’í community must strive to be a model of unity in diversity, where differences are seen as a source of strength and richness, not division [1].

The community’s culture should be marked by love, justice, and the subordination of lesser loyalties to the interests of humanity as a whole [1].

Participation in the Life of Society

The community should participate in the wider discourses of society and collaborate with others to promote the well-being of all, demonstrating in practice the possibility of overcoming prejudice [1].

Summary Table: Key Requirements

Requirement	Description
Growth in size & diversity	Must include a representative cross-section of the population
Organic, gradual development	Effective demonstration comes with time and maturation
Application of principles	Daily life and institutions must reflect unity and justice
Social action & service	Engage in inclusive, sustainable projects addressing root causes of prejudice
Distinctive community culture	Unity in diversity, love, and justice as defining features
Societal participation	Active involvement in broader society and its discourses

Conclusion

A Bahá’í community can only convincingly demonstrate the abolition of prejudice when it has grown to include a diverse membership and has developed the capacity to apply Bahá’í principles in all aspects of its collective life. This process is gradual and requires both numerical growth and the cultivation of a distinctive, inclusive, and service-oriented community culture [1].

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

Follow-Up Approaches Proposed by Perplexity

• Explore ways to increase diversity in Bahá’í communities.
• Identify steps to grow a Local Spiritual Assembly effectively.
• Investigate examples of prejudice abolition by small groups.
• Analyze the role of community size in social integration efforts.
• Suggest methods to foster unity within emerging Bahá’í groups

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/892717669. ↩
2. Universal House of Justice. “3 January 1982 – [To an individual].” Bahá’í Reference Library. Accessed June 29, 2025. https://www.bahai.org/r/522317160. ↩
3. Perplexity Pro. “Bahá’í Community Conditions to Demonstrate Abolition of Prejudices.” Edited by Steve Bosserman. June 29, 2025. https://www.perplexity.ai/search/as-you-can-see-all-these-devel-NTf6uW_vRdCeTraECDV1Gg. ↩

Jamál, 07 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

“Regard the world as the human body,” wrote Bahá’u’lláh to Queen Victoria…. In the human body, every cell, every organ, every nerve has its part to play. When all do so the body is healthy, vigorous, radiant, ready for every call made upon it. No cell, however humble, lives apart from the body, whether in serving it or receiving from it. This is true of the body of mankind in which God has “endowed each and all with talents and faculties”, and is supremely true of the body of the Bahá’í world community, for this body is already an organism, united in its aspirations, unified in its methods, seeking assistance and confirmation from the same Source, and illumined with the conscious knowledge of its unity. Therefore, in this organic, divinely guided, blessed, and illumined body the participation of every believer is of the utmost importance, and is a source of power and vitality as yet unknown to us….
The real secret of universal participation lies in the Master’s oft expressed wish that the friends should love each other, constantly encourage each other, work together, be as one soul in one body, and in so doing become a true, organic, healthy body animated and illumined by the spirit. In such a body all will receive spiritual health and vitality from the organism itself, and the most perfect flowers and fruits will be brought forth. — Universal House of Justice ^{1 2}

Question for Consideration

How does Bahá’u’lláh’s analogy “regard the world as the human body” relate to the concept of universal participation?

Perplexity Pro Response ³

Bahá’u’lláh’s analogy, “regard the world as the human body,” provides a profound framework for understanding the concept of universal participation, both within the Bahá’í community and in the broader vision for humanity.

The Analogy Explained

In this analogy, Bahá’u’lláh likens humanity to a human body, where every cell, organ, and nerve has a distinct role, and the health of the whole depends on the proper functioning and cooperation of all its parts. No cell lives in isolation; each both serves and is served by the body, and the well-being of one is inseparable from the well-being of all [1].

Relation to Universal Participation

Every Individual’s Role Is Vital

Just as every cell in the body, no matter how humble, has a purpose, so too does every individual in the human community. Each person is endowed with unique talents and faculties, and the full health and vigor of the “body” of humanity—or the Bahá’í community—depend on the active participation of all its members. The Universal House of Justice emphasizes that “the participation of every believer is of the utmost importance, and is a source of power and vitality as yet unknown to us” [1].

Interdependence and Mutual Support

The analogy underscores interdependence. No member of the body can thrive in isolation; similarly, no individual or group can achieve true prosperity apart from the well-being of the whole. The prosperity of every person, family, and people is bound up with the prosperity of humanity as a whole. This principle rejects individualism and exclusivity in favor of collective advancement and mutual support [1].

Unity in Diversity

The analogy does not call for uniformity but for unity. Diversity in the body—different organs and cells with varied functions—enables the organism to realize its full potential. Likewise, the diversity of humanity, when harmonized in unity, becomes a source of strength and richness. The Bahá’í writings stress that “unity, in its Bahá’í expression, contains the essential concept of diversity, distinguishing it from uniformity” [1].

Organic, Gradual Growth

The development of the body is organic and gradual, not instantaneous. Similarly, the growth of the Bahá’í community and the realization of universal participation occur over time, through stages of increasing capacity and cooperation. Each member’s engagement contributes to the gradual maturation and flourishing of the whole [1].

Love, Encouragement, and Collaboration

The “real secret of universal participation,” as expressed by ‘Abdu’l-Bahá and cited by the Universal House of Justice, lies in the friends’ love for each other, mutual encouragement, and collaborative effort. When individuals work together “as one soul in one body,” the community becomes “a true, organic, healthy body animated and illumined by the spirit.” This collective spirit brings spiritual health and vitality to all, enabling the community to “bring forth the most perfect flowers and fruits” [1].

Implications Beyond the Bahá’í Community

The analogy extends to all humanity, calling for a reconceptualization of social, economic, and political relationships. It challenges systems that prioritize the interests of a part over the whole, advocating instead for justice, the abolition of prejudice, and the subordination of lesser loyalties to the good of humankind. The well-being of any part of humanity cannot be intelligently considered in isolation from the systemic oneness of the whole [1].

Conclusion

Bahá’u’lláh’s analogy of the world as the human body is foundational to the Bahá’í concept of universal participation. It teaches that the health, vitality, and advancement of society depend on the active, loving, and coordinated participation of every individual, and that true unity is achieved not by erasing differences but by harmonizing them in service to the common good [1].

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

Follow-Up Approaches Proposed by Perplexity

• Explore how unity in diversity strengthens global cooperation.
• Identify ways individual talents contribute to community vitality.
• Examine the role of love and encouragement in collective progress.
• Analyze the impact of spiritual health on societal development.
• Investigate examples of universal participation in Bahá’í communities.

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/916356212. ↩
2. Universal House of Justice. “September 1964 – To the Bahá’ís of the World.” Bahá’í Reference Library. Accessed June 28, 2025. https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/messages/19640901_001/1#053436390. ↩
3. Perplexity Pro. “Regard the World as the Human Body.” Edited by Steve Bosserman. June 28, 2025. https://www.perplexity.ai/search/regard-the-world-as-the-human-tLNGe_17QY.4azWxknWBwg. ↩

Jalál, 06 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions. — Shoghi Effendi¹

Question for Consideration

Does the statement that a person’s inner life “moulds the environment and is itself also deeply affected by it” suggest that whatever a person thinks, says, and does matters?

Perplexity Pro Response ²

The statement by Shoghi Effendi—“Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions”—strongly suggests that what a person thinks, says, and does has significance not only for themselves but for everyone around them.

Interconnectedness of the Individual and Society

Shoghi Effendi’s words emphasize the organic relationship between the individual (the “human heart” or “inner life”) and the environment (society and the world at large). This relationship is described as mutually influential: just as a person’s inner life shapes the world, the world in turn shapes the individual. Every lasting change in human life arises from this ongoing interaction [1].

This idea is further reinforced throughout Bahá’í teachings, which repeatedly use the analogy of the human body to describe society. Every individual is likened to a cell or organ in the body; the health and well-being of each part contributes to the health of the whole, and vice versa. Thus, the actions, words, and even thoughts of each person have a direct and indirect impact on the collective [1].

…so should the prosperity of every individual, every family, every people be sought in the well-being of the entire human race. — Universal House of Justice [1]

…if pain or injury afflicts any member of that body, it must inevitably result in suffering for all the rest. — ‘Abdu’l-Bahá [1]

Implications for Individual Responsibility

Given this organic unity, Bahá’í teachings assert that:

• The inner life of each person—comprising their thoughts, intentions, and character—inevitably manifests in their actions and words.
• These actions and words, in turn, influence the environment: families, communities, and the broader society.
• The environment, shaped by the collective actions of individuals, also feeds back to affect the inner lives of all its members.
  

Therefore, the statement implies that whatever a person thinks, says, and does, indeed, matter to everyone. Each person’s conduct contributes to the “mutual reactions” that shape both the individual and society. This is not merely a philosophical ideal but a practical reality: the transformation of society depends on the transformation of individuals, and vice versa [1].

Broader Bahá’í Perspective

Other Bahá’í writings echo this principle:

All are inseparably bound to one another. A social order structured to meet the needs of one group at the expense of another results in injustice and oppression. Instead, the best interest of each component part is achieved by considering its needs in the context of the well-being of the whole. — Universal House of Justice [1]

…not only are humanity’s talents and capacities shared by all its members, but its problems and afflictions likewise ultimately affect all. — Universal House of Justice [1]

Conclusion

Shoghi Effendi’s statement, in the context of Bahá’í thought, clearly affirms that the inner life and outward actions of each individual matter to everyone. Each person’s choices help shape the environment, which in turn affects all people, making individual responsibility and collective well-being inseparable [1].

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

Follow-Up Approaches Proposed by Perplexity

• Explore how individual actions influence community well-being.
• Investigate examples of inner life shaping social environments.
• Analyze the role of justice in fostering unity and harmony.
• Examine teachings on interconnectedness in spiritual writings.
• Identify ways to promote positive mutual reactions in society.

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/916370213. ↩
2. Perplexity Pro. “Whatever a Person Thinks, Says, and Does Matters.” Edited by Steve Bosserman. June 27, 2025. https://www.perplexity.ai/search/we-cannot-segregate-the-human-XLWejJ5KSSCfDP1kLfrh4w. ↩

Istiqlál, 05 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

Another essential requirement is the expediting of the tasks of transcribing, collecting and despatching the Sacred Writings to the Holy Land, and recording the general history of the Cause of God. The Western believers in the far-flung reaches of the free world, who have set about prosecuting important plans, are anxious and expectant that these two tasks be speedily completed and the necessary preparations for their forthcoming projects be made without delay, thus enabling them to give concrete expression to their hopes and plans for the future, and to impart a great momentum to the spread of the Holy Cause.
The same applies to the participation of the friends in charitable, scientific, and literary associations. The friends must, with wisdom and moderation, after careful consultation, and according to their capacity and means, assist any association that sincerely aims to contribute to the common weal and to the best interests of the world of humanity. They should participate to the extent possible, but must refrain from the least involvement in politics, whether in their deeds, hearts, or words, and must shun and avoid any association with malevolent and contending parties. — Shoghi Effendi ¹

Question for Consideration

How can the friends “assist any association that sincerely aims to contribute to the common weal and to the best interests of the world of humanity” and “refrain from the least involvement in politics?”

Perplexity Pro Response ²

Bahá’ís are encouraged to assist and participate in associations that aim to promote the common good and the best interests of humanity, such as charitable, scientific, and literary organizations. At the same time, they are strictly enjoined to refrain from any involvement in politics, particularly partisan or divisive political activity. This dual guidance is rooted in the Bahá’í teachings on unity, the oneness of humanity, and the avoidance of conflict and division.

How Bahá’ís Can Assist Associations for the Common Good

Bahá’ís are urged to:

• Collaborate with organizations and movements that are sincerely devoted to the welfare of all humanity, provided these groups are free from political partisanship and divisive agendas.
• Participate in social, educational, scientific, and charitable activities that uplift society, promote justice, and advance knowledge and well-being.
• Engage in public discourse and contribute constructively to conversations on peace, justice, human rights, and social progress, always guided by spiritual principles and a spirit of service [1] [3].
  

The Principle of Non-Involvement in Politics

The Bahá’í principle of non-involvement in politics means:

• Avoiding affiliation with political parties, factions, or groups that are engaged in political rivalry or conflict.
• Not participating in partisan political activities, campaigns, or discussions that divide people into opposing camps [4] [5].
• Abstaining from any action or statement that could be interpreted as supporting or opposing a particular political party, government policy, or political ideology.
• Obeying the government and the laws of the land, provided this does not require compromising fundamental Bahá’í principles [2] [7].
  

Reconciling Social Action With Political Non-Involvement

Bahá’ís can assist associations for the common weal while refraining from political involvement by observing several key distinctions:

• Association, Not Affiliation: Bahá’ís may associate with organizations and participate in their activities if these are non-partisan and aligned with Bahá’í principles. However, they must avoid formal affiliation or identification with groups that have political aims or are engaged in political controversy [4].
• Focus on Universal Principles: The Bahá’í approach emphasizes service to all humanity, the promotion of unity, and the application of moral and spiritual principles to social problems. Bahá’ís are encouraged to work with others to advance causes such as education, health, racial equality, and the elimination of prejudice, provided these efforts do not become entangled in political disputes [1] [7].
• Discernment and Consultation: Before participating, Bahá’ís are advised to consult with their institutions and exercise wisdom and moderation, ensuring that their involvement will not inadvertently draw them into political conflict or compromise the non-partisan character of the Faith [1].
• Constructive, Not Adversarial: Bahá’í social action is constructive and cooperative, not adversarial or confrontational. Bahá’ís avoid methods that exacerbate division or enmity, focusing instead on building consensus, fostering dialogue, and promoting the well-being of all [3].
  

Practical Examples

• Permissible: Participating in a local literacy campaign, volunteering for a non-partisan humanitarian organization, collaborating on scientific research for public health, or joining interfaith initiatives for peace and understanding.
• Not Permissible: Endorsing a political candidate, joining a political party, participating in protests or demonstrations that are partisan or confrontational, or supporting organizations with political agendas [2] [7].
  

Guidance From Bahá’í Institutions

The Universal House of Justice and Shoghi Effendi have clarified that:

Much as the friends must guard against in any way seeming to identify themselves or the Cause with any political party, they must also guard against the other extreme of never taking part, with other progressive groups, in conferences or committees designed to promote some activity in entire accord with our teachings—such as, for instance, better race relations. [7]

Bahá’ís are to vigorously engage in constructive public discourse and in a wide range of social endeavours aimed at the betterment of the world and the progress of their respective nations. They undertake such activities with humility, discernment and respect for prevailing laws and social conditions, in a spirit of learning and in collaboration with like-minded groups and individuals… While eschewing partisan political activity… [2]

Summary Table

Permitted	Prohibited
Volunteering for non-partisan charities	Joining political parties or factions
Participating in scientific and educational work	Endorsing candidates or parties
Engaging in interfaith and unity-building efforts	Participating in partisan protests or campaigns
Contributing to public discourse on social issues	Making divisive political statements

Conclusion

Bahá’ís are called to be actively engaged in the betterment of society, working alongside others for the common good, but always in a manner that avoids partisan politics and divisive conflict. Their contributions are guided by the principles of unity, service, and the oneness of humanity, ensuring that their efforts uplift all and do not become entangled in the adversarial dynamics of political life [1] [5].

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

[2] Politics – Bahaipedia

[3] Responding to Conflict with Constructive Action: A Bahá’í Perspective on Peace – Uplifting Words

[4] Bahá’í Approach to Non-Involvement in Partisan Political Activity (PDF) – Bahá’í Library Online

[5] Non-involvement in politics – Bahaipedia

[6] Bahá’í Involvement in Politics – Uplifting Words

[7] Political Non-Involvement and Obedience to Government – Bahá’í Library Online

[8] 22 January 2010 – [To an individual] – Bahá’í Reference Library

[9] 23 December 2008 – [To an individual] – Bahá’í Reference Library

[10] The Bahá’í Community – Bahai.works

Follow-Up Approaches Proposed by Perplexity

• Explore examples of Bahá’í participation in charitable associations.
• Identify principles guiding Bahá’í political non-involvement.
• Examine how consultation shapes Bahá’í social action decisions.
• Find teachings on balancing community service and spiritual focus.
• Review historical cases of Bahá’ís aiding society without politics.

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/916330214. ↩
2. Perplexity Pro. “Bahá’í Participation in Associations for the Common Weal Without Political Involvement.” Edited by Steve Bosserman. June 26, 2025. https://www.perplexity.ai/search/another-essential-requirement-QH3YT1gPThq.E1AQjxVgvg. ↩

Istijlál, 04 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

The realities of things have been revealed in this radiant century, and that which is true must come to the surface. Among these realities is the principle of the equality of man and woman—equal rights and prerogatives in all things appertaining to humanity. Bahá’u’lláh declared this reality over fifty years ago. But while this principle of equality is true, it is likewise true that woman must prove her capacity and aptitude, must show forth the evidences of equality. She must become proficient in the arts and sciences and prove by her accomplishments that her abilities and powers have merely been latent. Demonstrations of force, such as are now taking place in England, are neither becoming nor effective in the cause of womanhood and equality. Woman must especially devote her energies and abilities toward the industrial and agricultural sciences, seeking to assist mankind in that which is most needful. By this means she will demonstrate capability and ensure recognition of equality in the social and economic equation. Undoubtedly God will confirm her in her efforts and endeavors, for in this century of radiance Bahá’u’lláh has proclaimed the reality of the oneness of the world of humanity and announced that all nations, peoples and races are one. He has shown that although individuals may differ in development and capacity, they are essentially and intrinsically equal as human beings, just as the waves of the sea are innumerable and different, but the reality of the sea is one. The plurality of humanity may be likened to the waves, but the reality of humankind is like the sea itself. All the waves are of the same water; all are waves of one ocean. — ‘Abdu’l-Bahá ^{1 2}

Question for Consideration

How are individuals different in development and capacity, but essentially and intrinsically equal as human beings?

Perplexity Pro Response ³

Differences in Development and Capacity

Individuals differ in their development and capacity due to a variety of factors—such as innate talents, education, environment, and opportunities. These differences manifest in diverse abilities, interests, and roles within society. For example, some people may excel in the arts, others in sciences, some in leadership, and others in service or craftsmanship. This diversity is not only natural but necessary for the organization and progress of society, as each person contributes uniquely to the collective well-being, much like the different organs of a body or the varied waves of an ocean [1].

The Bahá’í teachings emphasize that:

Diversity in all created things, whether in kind, in physical appearance, or in station, is the means for their protection, their permanence, unity and harmony. Each part complements the other. [1]

Essential and Intrinsic Equality

Despite these differences in development and capacity, all human beings are essentially and intrinsically equal. This equality is rooted in the spiritual reality that every person is a reflection of the divine and possesses the same inherent dignity and worth. The analogy used by ‘Abdu’l-Bahá likens humanity to the sea: while the waves (individuals) may differ in size and form, they are all made of the same water and belong to the same ocean. Thus, the plurality of human attributes and capacities does not negate the fundamental oneness of humankind [1].

This principle is further clarified:

Although individuals may differ in development and capacity, they are essentially and intrinsically equal as human beings, just as the waves of the sea are innumerable and different, but the reality of the sea is one. The plurality of humanity may be likened to the waves, but the reality of humankind is like the sea itself. All the waves are of the same water; all are waves of one ocean. — ‘Abdu’l-Bahá

Practical Implications

Education and Opportunity

The Bahá’í Faith stresses the importance of universal education so that everyone can develop their latent capacities. Differences in ability should not be a justification for inequality of opportunity; rather, education helps each individual realize their potential and contribute to society [1].

Social and Economic Roles

While not everyone will have the same role or level of capacity, justice requires that all have access to what they need to flourish. Extreme disparities in wealth or status are discouraged; instead, society should be structured to ensure that everyone’s basic needs are met and that each person’s contribution is valued [1].

Unity in Diversity

The differences among individuals are seen as a source of strength and beauty, not division. The goal is to achieve unity in diversity, where each person’s unique abilities are harmonized for the advancement of all [1].

Conclusion

In summary, individuals are different in their development and capacity due to natural, social, and educational factors, but these differences do not undermine the essential and intrinsic equality of all human beings. True equality recognizes and values diversity, ensuring that every person can develop their potential and participate fully in the life of society, contributing to the collective progress and well-being of humanity [1].

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

Follow-Up Approaches Proposed by Perplexity

• Explore ways to demonstrate equality through education and skills.
• Identify key contributions of women in industrial sciences today.
• Examine how spiritual and material civilization complement each other.
• Analyze the role of independent investigation in overcoming prejudice.
• Investigate examples of unity despite diversity in global communities.

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/916370215. ↩
2. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 283-284. https://www.bahai.org/r/050371704. ↩
3. Perplexity Pro. “All Are Waves of the Same Ocean.” Edited by Steve Bosserman. June 25, 2025. https://www.perplexity.ai/search/the-realities-of-things-have-b-1U3L8qlFRuKspKCVwXwSTw. ↩

’Idál, 03 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

The question has been asked: Will the spiritual progress of the world equal and keep pace with material progress in the future? In a living organism the full measure of its development is not known or realized at the time of its inception or birth. Development and progression imply gradual stages or degrees. For example, spiritual advancement may be likened to the light of the early dawn. Although this dawn light is dim and pale, a wise man who views the march of the sunrise at its very beginning can foretell the ascendancy of the sun in its full glory and effulgence. He knows for a certainty that it is the beginning of its manifestation and that later it will assume great power and potency. Again, for example, if he takes a seed and observes that it is sprouting, he will know assuredly that it will ultimately become a tree. Now is the beginning of the manifestation of the spiritual power, and inevitably the potency of its life forces will assume greater and greater proportions. Therefore, this twentieth century is the dawn, or beginning, of spiritual illumination, and it is evident that day by day it will advance. It will reach such a degree that spiritual effulgences will overcome the physical, so that divine susceptibilities will overpower material intelligence and the heavenly light dispel and banish earthly darkness. Divine healing shall purify all ills, and the cloud of mercy will pour down its rain. The Sun of Reality will shine, and all the earth shall put on its beautiful green carpet. 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-Bahá ^{1 2}

Question for Consideration

What benefits will the rich and the poor enjoy when the economic conditions of mankind are readjusted so none are abnormally rich nor abject poor?

Perplexity Pro Response ³

When economic conditions are readjusted so that there are no abnormally rich nor abject poor, both the rich and the poor will experience significant benefits, rooted in justice, moderation, and spiritual as well as material well-being.

Benefits for the Poor

Relief from Want and Misery

The poor will be “relieved from the stress of want and misery,” meaning their basic needs—such as shelter, food, education, and health—will be met adequately. They will no longer live in a state of deprivation or insecurity.

Comfortable Living

While not all will possess the same level of wealth, every individual will have a “comfortable cottage,” indicating a dignified standard of living for all, without extremes of poverty.

Access to Opportunities

The poor will have greater access to education, healthcare, and opportunities for personal and professional development, enabling them to contribute meaningfully to society.

Full Assistance and Reward

The manifestation of divine justice will ensure the poor are “rewarded and assisted fully,” fostering a sense of inclusion and social support.

Benefits for the Rich

Freedom from the Burden of Excessive Wealth

The rich will be “unable to accumulate so much as to be burdened by its management,” sparing them the anxieties and responsibilities associated with excessive fortunes.

Eternal Happiness through Generosity

True happiness for the rich is described as contingent upon giving. By sharing their wealth voluntarily, the rich attain “eternal happiness,” which is spiritual fulfillment and peace of mind that material luxury alone cannot provide.

Enjoyment of Wealth without Guilt

The rich will still “enjoy his palace,” meaning they can live comfortably and enjoy the fruits of their labor, but within reasonable bounds that do not come at the expense of others’ well-being.

Social Esteem and Purpose

By using their resources for the common good—such as supporting education, healthcare, and community development—the rich gain social esteem and a deeper sense of purpose.

Shared Benefits and Social Outcomes

Social Harmony and Justice

The elimination of extreme disparities fosters social cohesion, reduces resentment and conflict, and manifests “the justice of God throughout human affairs”.

Universal Human Equality

Economic readjustment is linked to “human equality [being] universally established,” ensuring that all members of society are valued and have their needs met.

Collective Prosperity

With both rich and poor contributing to and benefiting from the system, society as a whole advances materially and spiritually, creating a prosperous and peaceful civilization.

Voluntary Sharing and Mutual Aid

The system emphasizes voluntary generosity rather than forced redistribution, fostering a culture of mutual aid and cooperation rather than conflict or resentment.

Practical Mechanisms

Moderation, Not Absolute Equality

The aim is not to make everyone exactly equal in wealth, but to abolish extremes through moderation and just laws, such as progressive taxation and profit-sharing, ensuring everyone’s needs are met while allowing for differences in capacity and effort.

Social Safety Nets

Systems such as community storehouses, support for orphans and the incapacitated, and public health and education are envisioned to ensure no one falls into destitution.

Consultation and Participation

Decisions about economic matters are to be made through consultation, ensuring that the voices and needs of all, including the poor, are considered in shaping policies.

In summary

A readjusted economic order, as envisioned in the Bahá’í teachings, ensures that the poor are freed from deprivation and the rich from the burdens of excess, with both groups attaining happiness, dignity, and purpose. This system is rooted in spiritual principles of justice, voluntary sharing, and the recognition that the welfare of each is inseparable from the welfare of all.

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

Follow-Up Approaches Proposed by Perplexity

• Explore examples of new social forms emerging from spiritual progress.
• Investigate how divine justice influences economic equality.
• Describe the role of spiritual forces in reducing poverty and wealth gaps.
• Outline benefits for both rich and poor under adjusted economic conditions.
• Examine how spiritual illumination impacts material prosperity and happiness.

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/916370216. ↩
2. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 131-132. https://www.bahai.org/r/841208804 ↩
3. Perplexity Pro. “Benefits for the Rich and the Poor in a Readjusted Economic Order.” Edited by Steve Bosserman. June 24, 2025. https://www.perplexity.ai/search/the-question-has-been-asked-wi-O5SsI8JbS52o34C98dqZUg. ↩

Fidál, 02 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

Likewise, at the beginning of his formation in the matrix of the world, man was like an embryo. He then gradually progressed by degrees, and grew and developed until he reached the stage of maturity, when the mind and the spirit manifested themselves in the utmost perfection. From the beginning of his formation, the mind and the spirit existed, but they were hidden and appeared only later. In the world of the womb, too, the mind and the spirit exist in the embryo but are concealed and appear only afterwards. It is even as the seed: The tree exists within it but is hidden and concealed; when the seed grows and develops, the tree appears in its fullness. In like manner, the growth and development of all beings proceeds by gradual degrees. This is the universal and divinely ordained law and the natural order. The seed does not suddenly become the tree; the embryo does not at once become the man; the mineral substance does not in a moment become the stone: No, all these grow and develop gradually until they attain the limit of perfection. — ‘Abdu’l-Bahá ^{1 2}

Question for Consideration

How would the “growth and development of all beings proceeds by gradual degrees” as a “universal and divinely ordained law and the natural order” apply to humanity and civilization?

Perplexity Pro Response ³

The principle that “the growth and development of all beings proceeds by gradual degrees” as a “universal and divinely ordained law and the natural order” has profound implications for humanity and civilization. This analogy, drawn by ‘Abdu’l-Bahá, emphasizes that just as a seed gradually becomes a tree, so too do individuals, societies, and civilizations advance through stages, each building upon the last until reaching their full potential [1].

Application to Humanity

Gradual Maturation of the Human Race

Humanity, like the individual, passes through stages of infancy, childhood, adolescence, and maturity. ‘Abdu’l-Bahá explains that “there are periods and stages in the life of the aggregate world of humanity, which at one time was passing through its degree of childhood, at another its time of youth, but now has entered its long presaged period of maturity, the evidences of which are everywhere visible and apparent” [1]. This means that the collective consciousness, capacities, and social structures of humanity evolve over time, and what was suitable in one era may become obsolete in another.

Organic, Systematic Growth

The development of human capacities—intellectual, moral, and spiritual—cannot be rushed or imposed all at once. Just as “the seed does not suddenly become the tree,” the transformation of individuals and societies requires sustained effort, education, and the gradual acquisition of virtues and knowledge [1]. This organic growth is mirrored in the way communities build capacity, learn from experience, and adapt over time through processes of action, reflection, consultation, and study.

Application to Civilization

Ever-Advancing Civilization

Bahá’u’lláh states, “All men have been created to carry forward an ever-advancing civilization” [1]. This civilization advances not by sudden leaps, but by incremental progress in both material and spiritual domains. The Bahá’í teachings stress that material and spiritual civilization are like two wings of a bird—both are necessary for true progress [1]. Material achievements must be combined with spiritual values such as justice, unity, and compassion to yield lasting happiness and prosperity.

Stages of Social Development

The analogy of gradual growth applies to the evolution of social and political institutions. ‘Abdu’l-Bahá likens the development of the political world to the growth of a human being: “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” [1].

Collective Learning and Capacity Building

The Bahá’í approach to social action and community development is rooted in this law of gradualism. Initiatives are nurtured at the grassroots, growing in complexity and scale as the community’s capacity increases. Systematic learning—through cycles of action, reflection, and consultation—enables communities to adapt and progress organically, avoiding the pitfalls of imposed or artificial change [1].

Implications for Social Transformation

Patience and Realism

Recognizing that growth is gradual fosters patience and realism in efforts to transform society. There are “no shortcuts, no formulas”—progress depends on persistent effort, drawing on accumulated knowledge and adapting to new circumstances as humanity matures[1].

Unity and Participation

The process is inherently collective. Every individual and community has a role to play, and progress is achieved through unity, consultation, and the informed participation of all. This approach stands in contrast to models of change driven by coercion or domination, emphasizing instead accompaniment, empowerment, and the nurturing of capacity at every level [1].

Integration of Material and Spiritual Progress

True civilization is achieved when material and spiritual progress advance together. Material civilization alone, without spiritual values, can lead to imbalance and even destruction; spiritual civilization alone, without material means, remains ineffective. The union of both is necessary for the flourishing of humanity [1].

Conclusion

The law of gradual growth and development is not only a description of natural processes but a guiding principle for the advancement of humanity and civilization. It calls for patient, systematic, and organic progress—rooted in education, unity, and the integration of material and spiritual values—leading ultimately to the maturity and unity of the human race and the realization of an ever-advancing civilization [1].

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

Follow-Up Approaches Proposed by Perplexity

• Explore how gradual social reforms shape civilization’s progress.
• Identify key stages in humanity’s spiritual and material growth.
• Examine the role of education in advancing collective maturity.
• Analyze how justice and unity contribute to societal development.
• Investigate examples of organic growth in historical civilizations

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/916370217. ↩
2. ’Abdu’l-Bahá. Some Answered Questions. Bahá’í Reference Library. Accessed June 23, 2025. https://www.bahai.org/r/771160088. ↩
3. Perplexity Pro. “Growth and Development by Gradual Degrees — Divinely Ordained Law.” Edited by Steve Bosserman. June 23, 2025. https://www.perplexity.ai/search/it-is-even-as-the-seed-the-tre-Rj8vBzopSVqwPWGYdgkKhQ. ↩

Kamál, 01 Raḥmat (Mercy), 182 B.E.

Social Action: The Nature of Bahá’í Social and Economic Development

Quotes for Reflection:

In all the prophetic Dispensations, philanthropic affairs were confined to their respective peoples only—with the exception of small matters, such as charity, which it was permissible to extend to others. But in this wonderful Dispensation, philanthropic undertakings are for all humanity, without any exception, because this is the manifestation of the mercifulness of God. Therefore, every universal matter—that is, one that belongs to all the world of humanity—is divine, and every matter that is sectarian and private is not universal in character—that is, it is limited. Therefore, my hope is that the friends of God, every one of them, may become as the mercy of God to all mankind. — ‘Abdu’l-Bahá ^{1 2}

Question for Consideration

What endeavors could demonstrate that “philanthropic undertakings are for all humanity, without any exception, because this is the manifestation of the mercifulness of God?”

Perplexity Pro Response ³

‘Abdu’l-Bahá’s statement highlights a profound shift: whereas previous religious dispensations often limited philanthropic activities to their own communities, the Bahá’í era calls for philanthropic undertakings that embrace all humanity, reflecting the universal mercifulness of God [1]. To manifest this principle, endeavors must transcend boundaries of nation, race, religion, or class, and aim to serve the collective good of humankind.

Types of Endeavors That Demonstrate Universal Philanthropy

Social and Economic Development Projects Open to All

• Bahá’í-inspired development efforts are not restricted to Bahá’ís but are intended for the benefit of entire populations, regardless of background [2].
• Examples include community schools, health clinics, agricultural cooperatives, and literacy programs that serve all local residents, not just Bahá’ís.
  

Grassroots Community Building Activities

• Activities such as children’s classes, junior youth empowerment groups, study circles, and devotional gatherings are open to everyone and foster unity, justice, and participation across all segments of society [2].
• These initiatives build capacity within communities to address both spiritual and material needs, empowering all members to contribute to societal advancement [2].
  

Promotion of Universal Principles

• Advocating for the oneness of humanity, elimination of all forms of prejudice, equality of women and men, universal education, and the abolition of extremes of wealth and poverty are central Bahá’í principles that have universal application and benefit [3].
• Efforts to establish peace, justice, and unity at local, national, and global levels—such as interfaith dialogue, anti-racism initiatives, and support for international cooperation—are concrete expressions of this ethos.
  

Charitable Institutions and Services

• Establishing and supporting orphanages, hospitals, schools, and other charitable institutions that serve the poor and needy, regardless of their faith or background, exemplifies this universal approach to philanthropy [4].
• Bahá’í communities are encouraged to ensure the welfare of all poor and needy in their locality, not just among their own members [4].
  

Capacity Building and Empowerment

• Rather than imposing solutions, Bahá’í social action emphasizes building the capacity of local populations to identify and address their own needs, fostering sustainable and inclusive development [2].
• This approach ensures that all, regardless of origin, can participate in and benefit from collective progress.
  

Infusing Professional and Civic Life with Universal Values

• Bahá’ís are encouraged to participate in worthy endeavors outside the Bahá’í community, influencing their fields and societies with principles of justice, unity, and service to all [2].
• This includes involvement in public health, education, environmental sustainability, and human rights initiatives that benefit the broader society.
  

Underlying Principles

Oneness of Humanity

Every philanthropic act should be motivated by the recognition that all people are “leaves of one tree, flowers of one garden”[3].

Justice and Equity

True philanthropy seeks the well-being of all, not just a select group, and works to eliminate barriers to participation and opportunity [2].

Universal Participation

All are invited to contribute and benefit, regardless of their background [2].

Integration of Material and Spiritual

Service to humanity must address both material needs and spiritual upliftment, as both are essential for true progress [2].

Conclusion

Endeavors that demonstrate that “philanthropic undertakings are for all humanity, without any exception” include any sustained effort—whether large or small, local or global—that seeks the upliftment, well-being, and empowerment of all people, without distinction. Such actions are not only expressions of compassion but are seen as the practical manifestation of the mercifulness of God in this new era [1] [2].

Citations

[1] A talk of ‘Abdu’l‑Bahá – Bahá’í Reference Library

[2] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

[3] List of Bahá’í principles – Bahaipedia

[4] Lights of Guidance: Charity is the Very Essence of the Teachings – Bahai.works

[5] Bahá’í Funds and Contributions: A Compilation Prepared by the Research Department of the Universal House of Justice – Bahá’í Reference Library

[6] SPIRITUAL IMPORTANCE OF THE FUND INDIVIDUAL – The Office of the Treasurer

[7] Divine Mercy 101: St. Thomas Aquinas on the Virtue of Mercy – The Divine Mercy

[8] Lights of Guidance: Distinguishing Features of the Cause of God – Bahai.works

[9] Information on Huququ’llah – reddit

[10] Manifesting the Kindness of God – The Way Magazine

Follow-Up Approaches Proposed by Perplexity

• Identify global projects that promote unity and justice for all.
• Explore ways to integrate spiritual and material development worldwide.
• Suggest initiatives that foster education and health across nations.
• Recommend collaborative efforts addressing poverty universally.
• Propose arts and media campaigns to inspire global humanitarianism.

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/916370218. ↩
2. ’Abdu’l-Bahá. Additional Tablets, Extracts and Talks. Haifa: Bahá’í World Centre, 2018. https://www.bahai.org/r/817480170. ↩
3. Perplexity Pro. “Demonstrating Philanthropy for All Humanity in the Bahá’í Dispensation.” Edited by Steve Bosserman. June 22, 2025. https://www.perplexity.ai/search/in-all-the-prophetic-dispensat-QMqTVFCORdK0aQkB6OPR_Q. ↩