A new version of the Bahá’í Reference Library is now available. This ‘old version’ of the Bahá’í Reference Library will be replaced at a later date.
The new version of the Bahá’i Reference Library can be accessed here »
76: THE JUSTICE AND MERCY OF GOD 266 |
Know that to do justice is to give to everyone according to
his deserts. For example, when a workman labors from
morning until evening, justice requires that he shall be
paid his wages; but when he has done no work and taken
no trouble, he is given a gift: this is bounty. If you give
alms and gifts to a poor man although he has taken no
trouble for you, nor done anything to deserve it, this is
bounty. So Christ besought forgiveness for his murderers:
this is called bounty.
|
Now the question of the good or evil of things is determined
by reason or by law. Some believe that it is determined
by law; such are the Jews, who, believing all the
commandments of the Pentateuch to be absolutely obligatory,
regard them as matters of law, not of reason. Thus
they say that one of the commandments of the Pentateuch
is that it is unlawful to partake of meat and butter together
because it is taref, and taref in Hebrew means unclean, as
kosher means clean. This, they say, is a question of law and
not of reason.
|
But the theologians think that the good and evil of
things depend upon both reason and law. The chief foundation
of the prohibition of murder, theft, treachery,
falsehood, hypocrisy and cruelty, is reason. Every intelligent
man comprehends that murder, theft, treachery,
falsehood, hypocrisy and cruelty are evil and reprehensible;
for if you prick a man with a thorn, he will cry out,
complain and groan; so it is evident that he will understand
267
that murder according to reason is evil and reprehensible.
If he commits a murder, he will be responsible,
whether the renown of the Prophet has reached him
or not; for it is reason that formulates the reprehensible
character of the action. When a man commits this bad action,
he will surely be responsible.
|
But in a place where the commands of a Prophet are not
known, and where the people do not act in conformity
with the divine instructions, such as the command of
Christ to return good for evil, but act according to the desires
of nature—that is, if they torment those who torment
them—from the point of view of religion they are excused
because the divine command has not been delivered to
them. Though they do not deserve mercy and beneficence,
nevertheless, God treats them with mercy and forgives
them.
|
Now vengeance, according to reason, is also blameworthy,
because through vengeance no good result is
gained by the avenger. So if a man strikes another, and he
who is struck takes revenge by returning the blow, what
advantage will he gain? Will this be a balm for his wound
or a remedy for his pain? No, God forbid! In truth the two
actions are the same: both are injuries; the only difference
is that one occurred first, and the other afterward. Therefore,
if he who is struck forgives, nay, if he acts in a manner
contrary to that which has been used toward him, this
is laudable. The law of the community will punish the aggressor
but will not take revenge. This punishment has for
its end to warn, to protect and to oppose cruelty and transgression
so that other men may not be tyrannical.
|