`Abdu’l-Bahā says:

The world is in need of universal peace. Not until universal peace is announced will the world have comfort.[1]

Our wish is the Oneness of Humanity and our goal is universal peace. Thus we are united in [both] wish and goal and there is nothing in the existing world more important than these two affairs for the oneness of humanity gives humankind honor and universal peace brings tranquility to all those on earth. Thus we are united in [achieving] these two goals and there exists no goals greater than these . . . today a great power is needed to administer these exalted goals.[2]

We already analyzed the establishment of the Universal House of Justice and the Supreme Tribunal in the seventh chapter. In this chapter, we will only discuss the subject of universal peace. 

Baha’is claim that to achieve the goal of Oneness of Humanity, there is no remedy but to establish universal peace. This cannot be established without a superpower that acts as a watchdog, administering this universal peace. We will now proceed to analyze this teaching from the three aforementioned perspectives.

1) Is Universal Peace a novel principle?

All religions have hoped and strived for universal peace. Among philosophers, Kant had proposed a method to establish universal peace years before Bahā’u’llāh.

2) Did the leaders of Baha’ism act upon this principle?

The fights and disputes which were committed with the permission of Baha’i leaders, show that they themselves did not adhere to this principle. Bahā’u’llāh’s order to be certain torment to his enemies is an official license for Baha’is to incite hatred amongst his enemies.

3) Is this principle rational and logical?

If a tyrant starts a war or a group of people attack another group, then all people with an iota of common sense will defend themselves. Thus the orders to put aside self-defense or limiting it to very far-fetched circumstances or hard-to-come-by conditions, lack any kind of reasoning and have no rational basis whatsoever.

[1] `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 48.

[2] `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 52.