Baha’u’llah’s “Tablet of the Banu Qurayza”

The Banu Qurayza were a Jewish tribe in Medina in the time of Muhammad. In 627, when the Meccans brought a great army against Muhammad in Medina, he resolved to meet them in the city itself, which meant that the treaty of Medina would oblige all of the clans in the city – including the Jewish ones – to join in its defence. During their brief and unsuccessful siege (known as the Battle of the Trench), the Meccans apparently negotiated with the Jewish clan of Qurayza within the city, hoping that they would switch sides, and did persuade them to renounce their alliance under the treaty of Medina. Once the Meccans had withdrawn, Muhammad attacked the Qurayza.

Muhammad at Medina

While Ayatollah Khomeini was in exile in Najaf in 1970, he said:

This slogan of the separation of religion and politics and the demand that Islamic scholars not intervene in social and political affairs has been formulated and propagated by the imperialists; it is only the irreligious who repeat them. Were religion and politics separate in the time of the Prophet? Did there exist on one side a group of clerics, and opposite it, a group of politicians and leaders? (As cited by Nader Hashemi)

Foundations for inter-faith sharing

Bahais have been frequent participants in inter-faith fora, and like all the participants we need to work out what our basic stance is: are we there to protect our interests and have our say; are we counting the other participants as anonymous Bahais and including them into our project; are we there to show what we have to offer that other religions do not have, and so win converts?

One morning in Shiraz

I was in the bazaar of Shiraz one morning early, just after sunrise in April. The sound of a sermon drew me off the main route through the bazaar: the mullah’s voice rising and falling in beautiful rhythmical Persian.

I followed the sound and came into a courtyard with shops on two floors around, and in the middle a garden with some orange trees. It appeared to be a former madrasah converted into shops. In one corner sat the mullah on a chair, rocking back and forth and gesturing left and right in time with the rhythms of the language, all built up of pairs of synonym phrases. Either he had it entirely memorised, or this was highly polished extempore art like rapping.

In front of him a cloth of perhaps 10 metres square was spread out on the ground, and about 25 merchants were sitting around the edges of the cloth, eating cucumber and flat white bread and white cheese, and drinking tea. Several of them gestured me to come and sit at an empty place, and one who made it his business to serve the others brought me some food and tea. I noticed, a little bit further away, under one of the orange trees, that there were two women also sitting on a cloth. The sermon was interrupted with some munajat, responses from the merchants, then more rhythmic Persian by way of conclusion. Then the mullah looks at his watch, jumps up, bows left and right and hurries off. I suppose it lasted 30 minutes, but I was hardly aware of time passing.

The shopkeepers fell to gossiping, and then went off one by one to raise the shutters on their shops.

The future of religions

One of the friends asked:

What is the ideal future envisioned in Baha’i religion? Is it a global order in which the world is composed of many diverse religions, each tolerant of one another, and the Baha’i just one amongst many? Or would the Baha’i be the organizing principle?

Church and State in Islam

In a discussion, I was asked: “You state that separation of church and state is principle in Islam. Could you explain that a bit more?”