30 / 31
30
30
7. Conclusion: ‘Abdu’l-Bahá’s concept of modernity
In the beginning of this introduction I referred to Bahá’u’lláh’s concept of the new world order.
Having investigated ‘Abdu’l-Bahá’s
The Secret
, we can now understand that in fact ‘Abdu’l-
Bahá’s concepts of modernity and development are elaborations of Bahá’u’lláh’s creative vision.
Development requires a process of rationalization in which both instrumental rationality and moral
rationality are combined and affirmed in the life of humanity. This multi-dimensional
rationalization must take a global orientation as well. What is significant in this model is that it
transcends and solves the antinomies between opposing one-sided approaches. It affirms the
sanctity of religious truth and guidance but at the same time adopts a progressive and non-
traditionalistic outlook.
One can see the creativity of the words of Bahá’u’lláh and ‘Abdu’l-Bahá in Their new conception
of the relation between faith and science. For them both religion and science are historically
dynamic and progressive forces. It means that both science and revelation are subject to historical
change and development. Both religious truth and scientific truth are relative to their times and
both progress in terms of the needs of an ever-advancing humanity. Modernity and development
are defined in terms of the harmony of these twin progressive forces. We can note the fundamental
different of ‘Abdu’l-Bahá’s vision from the two opposing perspectives of atheistic objectivism and
traditionalistic historicism.
This complex concept of rationalization is already entailed in Bahá’u’lláh’s vision of the coming
of age of humanity. An extensive discussion of this complex question is not possible in this
introduction. However, Bahá’u’lláh identifies three signs for His concept of the maturation of
humanity. First is the discovery of a radical approach towards transmutation of elements. Second
is the changing attitude towards power and domination, and third is the emergence of a world
auxiliary language. The first implies a high development of science, technology and instrumental
reason. The second implies that the culture of violence and aggression will be replaced by a culture
of love and service. The third implies the emergence of global structures and sensibilities. It is
interesting that Bahá’u’lláh defines this stage of maturity as the age of the advent of wisdom
(reason) among humanity. He Writes:
One of the signs of the maturity of the world is that no one will accept to bear the weight
of kingship. Kingship will remain with none willing to bear alone its weight. That day will
be the day whereon wisdom will be manifested among mankind.
46
One can easily see the complex notion of reason and rationalization in Bahá’u’lláh’s writings. It
implies a progressive movement towards efficiency, unity, communication, and love. Western
accomplishments in the realm of science and instrumental reason are not accompanied by either
moral rationalization or global orientation. The result is immoderation even in material
civilization. Authentic development and true modernity require a qualitatively different form of
rationalization. Bahá’u’lláh and ‘Abdu’l-Bahá offered this unique, multi-dimensional, and creative
vision to humanity. Although revealed in Their writings in 19
th
century, its message remains
creative beyond the boundaries of 19
th
century Iran. It is for that reason that we can understand
why
The Secret
is a text for all seasons, devoted to the question of development in both Iran and
the world.