On 7/15/06, Tim Nolan <[EMAIL PROTECTED]> wrote:
Hi Gilberto,
>I think certain omissions are definitely the moral equivalent of lying.
>In the Bahai case we are talking about Bahai preacher not telling their
> audience that they were a different religion.
I don't know the facts about Jamal Effendi, so I cannot comment on that.
http://www.breacais.demon.co.uk/abs/bsr09/9B2a_momen_jamal.htm
We do not have a precise description of the teaching methods of Jamál
Effendi but we can put together a picture from the evidence to hand.
Among the pieces of evidence that we have are the following:
1. Jamál Effendi's appearance: we know that Jamál Effendi dressed in
the attire of a Muslim holy man, more specifically that of a Sufi
shaykh of the Mawlaví Sufi order (the Mawlaví or Mevlevi Order of
Sufís follow the very influential Iranian mystic of the 13th century,
Jalálu'd-Dín Rúmí). In a traditional society such as that of Muslim
India, a person's appearance classifies that person: you are as you
appear. Thus, if Jamál Effendi appeared as a Sufi shaykh, then he was
a Sufi shaykh to everyone around him.
2. Jamál Effendi's name: Jamál Effendi was known by such names as
Jamálu'd-Dín Sháh[66] or Darvísh Jamalu'd-Dín Bábí.[67] The
designation "Sháh" is a title typically taken by Sufi shaykhs.
3. Events in Mandalay: 'Azízu'lláh Sulaymání records the following
information on the authority of Mafúal-aqq 'Ilmí, one of the prominent
Bahá'ís of India, who in turn learned this from Khalífa Muhammad Yúnis
of Mandalay. In the town of Mandalay alone, Jamál Effendi had made
some six thousand people followers of Bahá'u'lláh. In accordance with
the exigencies of prudence (hikmat), however, he had not told them
that this meant a new religious dispensation (a new Sharí`ah). They
were under the impression that they were still under the Islamic
dispensation. In the time of 'Abdu'l-Bahá, Mírzá Malram came to
Mandalay and endeavoured to guide them to the fact that a new
religious dispensation had arisen. Some four thousand of these persons
were extremely dismayed and turned upon Mírzá Malram and attacked him
– he was only saved by the speedy arrival of the British police. Some
two thousand, however, remained Bahá'ís.
However, even if a Baha'i person did something that was not
straightforward, or was dishonest, that would reflect on him or her, not on
the Baha'i Faith.
If we were talking about Bahais who cheat on their income taxes I
would agree with you 100%. But there are multiple examples of
encouraging a certain amount of ambiguity when it comes to religious
identity based on Bahai texts and teachings. (e.g. taqiyah or hikmat)
>But there are also a number of situations where a member of a different
faith
>would take a more "activist" or uncompromising approach where a Bahai
>would strive to fit in and obey.
The Baha'i teachings emphasize that the purpose of religion is unity and
harmony,
that contention is forbidden. According to the Baha'i writings, the way to
teach the Baha'i Faith is though friendliness and humility, not by "in your
face" confrontation.
Another principle is that Baha'is should present the Faith as if giving a
gift; if the other person refuses it, the Baha'i should let him follow his
own path.
I think that's fine. I think a lot of religious communities could come
to a broad agreement that certain values: love, compassion, peace,
unity, truth, life, etc. are important and ought to be promoted. But
the difference betweeen religions is in what decisions they endorse
when two good things seem to conflict.
Unity as a value is very very very important in the Bahai faith. So
if there is a situation where candor and forthrightness are in
conflict with unity, a Bahai might be more likely than the next person
to choose unity.
In general, in the United States, many people are not ready to accept some
fundamental Baha'i principles, such as obedience and submissiveness to
God's laws.
Do you mean, accept in the sense of believing in those principles and
becoming Bahais?
If I were to initiate discussion on this topic, right at the start of a
relationship,
some people might put up mental walls, since they don't want to hear about
this.
If someone asked me a direct question, I hope I would give a direct,
honest answer.
For me personally, the "slickness" in the Bahai faith when it comes to
explaining the religious beliefs is something which encourages me to
put up mental walls.
But I might not bring up a challenging matter right at the beginning of a
relationship.
If it is truly a matter of being silent about a certain aspect and
waiting beofre bringing it up at all, but one is specifically creating
a misleading impression that's different. For example, Jamal Effendi
specifically gave the impression of being a Sufi from a particular
Sufi order. It would be as if a Bahai man or women went to a mostly
Catholic country and they carried rosaries, and were dressed like a
priest or a nun. Even if they didn't go around saying "I'm Catholic"
you have to admit there is some amount of dishonesty there.
Here is an example. The Baha'i teachings say that homosexual relatioships
are immoral and are not allowed for Baha'is. I live in a small city that
has a large
(several hundred) and very vocal homosexual community.
If I were just beginning to talk about the Baha'i Faith with someone, I
would not bring up the Baha'i teachings on homosexual relations, at the
beginning.
If the other person asked me a direct question, I would feel obliged to say
that the
Baha'i Faith regards homosexual relations as immoral and forbidden to
Baha'is.
But I see no reason to begin a conversation with that.
Yes, that's not the kind of behavior I had in mind.
Peace
GIlberto
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