Now that the way is opened by the Revolution and by the Constitutionalists (who were not Bahais), liberal-minded men of all sects in Persia, Sufis, Sheikhis, Arifs, and even Mutasharis, as well as Bahais, are showing considerable zeal for the elevation of women, and for female education.
V. What does Bahaism teach as to the political equality of man and woman? The future Bahai State and community is to be under the administration of Boards—called Houses of Justice, local, national, and universal. These are to be "divine agents," "representatives of God." They are to have absolute authority and to be infallible in their decisions. They will adjudicate questions of property, tithes, inheritance, divorce, and of war and peace. They will have charge of schools and of wives, children and servants as well as of religion. The number of members in each Board is to be at least nine, "according to the number of Baha."[377] The members are to be all men. No women are to be admitted to these Boards or "Houses of Justice." This law evidently did not suit the notion of some of the American Bahai sisters, so they made bold to inquire about it. The "Infallible Interpreter," Abdul Baha, laid down the law plainly—which cannot be altered for 1,000 years at least. "From a spiritual point of view, there is no difference between women and men. The House of Justice, however, according to the positive commandments of the Doctrine of God, has been specialized to the men for a specific reason or exercise of wisdom on the part of God."[378] "As to you other maid-servants, give up your will and choose that of God." "The maid-servants of the merciful should not interfere with the affairs which have regard to the Board of Consultation, or House of Justice."[379]
To sum up, it has been demonstrated that Bahaism does not, by its laws, give woman equality with the man, either in the family or the state, either as to domestic rights or political rights; that in the matter of education it has not tried to give equal opportunities to girls; that it conforms to the social life of its environment without transforming it; that the claims of Abdul Baha before his audiences in Europe and America were without foundation, disproved both by the teaching and by the practice by Baha Ullah.
FOOTNOTES:
[314] S. W. (Bahai), Dec. 12, 1913, p. 254.
[315] S. W. (Bahai), March 21, 1913, p. 5.
[316] Tablet of Tarazat.
[317] Tablet of Tajalliyat.
[318] Ishrakat.
[319] Bahai News, Aug. 20, 1911.