76: THE JUSTICE AND MERCY OF GOD

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 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.

But if he who has been struck pardons and forgives, he shows the greatest mercy. This is worthy of admiration.

Source: 'Abdu'l-Bahá, Some Answered Questions (1908). Public domain text from Project Gutenberg eBook #19289.

'Abdu'l-Bahá. (1908). *Some Answered Questions*. https://www.gutenberg.org/cache/epub/19289/pg19289-images.html