بهائیان دعا برای شفای حیوانات می کنند

آئین مقدّس بهائی نه تنها عشق و محبّت به انسان و هم نوع را تعلیم می دهد بلکه رعایت به حیوانات را نیز به مانند محبّت به انسان تأکید می نماید. در کتاب مستطاب اقدس ( اُمّ الکِتاب بهائیان ) نَهی و منع عظیم شده است که بر حیوانِ بارکش به اندازۀ طاقت او بار گذارده شود «...لا تحملوا علی الحیوان ما یعجز عن حمله انّا نهیناکم عن ذالک نهیاً...» در محیط ایران همگی شاهد ظلم و ستمی که به حیوانات وارد می شود بوده ایم. چه بسیار که بر حیوان باری سنگین ما فوق تحمّل او می گذاشتند و اگر زیر آن بار پا خم می کرد و یا نمی توانست از رودخانه و یا شیب سر بالا بگذرد با شلاق و فرو کردن میخ طویله به بدنش او را وادار به حرکت می کردند. آزار و اذیّت به سگ و گربه جزء تفریحات عادی مردمان کوچه و خیابان تلقّی میشود. از مناظر رقّت بار خیابان ها سگ های لاغر و گرسنه ای بود که در خرابه ها دنبال غذایی می گشتند و یا لاشه های حیوانات بود که در گوشه و کنار دیده میشود و تماس و داشتن سگ از نجسّات مفروضه میباشد امّا در دیانت بهائی به فرمودۀ حضرت عبدالبهاء مبیّن عظیم الشأن آئین بهائی « حیوان نظیر انسان در نزد اهل حقیقت بسیار عزیز است. لهذا انسان باید به انسان و حیوان هر دو مهربان باشد و به قدر امکان در راحت و محافظت حیوان بکوشد»
 و در لوح دیگری می فرمایند « حیوان با انسان در احساساتِ جسمانی و روح حیوانی مشترک است...احساس واحد است، خواه اذیّت به انسان کنی و خواه اذیّت به حیوان ابداً فرقی ندارد بلکه اذیّت به حیوان ضررش بیشتر است...باید ملاحظۀ حیوان را بسیار داشت و بیشتر از انسان رحم نمود. اطفال را از صِغَر :(کوچک) سن نوعی باید تربیت نمائید که بی نهایت به حیوان رئوف و مهربان باشد.» برای نشان دادن نهایت رأفت و محبّت به حیوانات در تعالیم بهائی، مناجات زیر را که طلب شفا و راحت برای حیوانات است نقل می شود. « هوالشّافی الغفور الکریم یا مُظهر الامراض و مُبداء الّداء و الشفا و الشّدَة بالَرّخا و العَسیر بالعسیر و الظُّلمَه بالنّور اَشف الحیوانات الّتی لَیَسَ لَهُنَّ لِسانُ یَسَلُک فی شدائد هِنّ وامراضهنّ لذا ینبغی لِسَماء جودک و بَحر عطائک ان تحفَظَهُّن مِن کُلّ داءٍ و مَرضٍ و تَلبَسهنَّ قمیص العافیة اِنّک انت اللّه لا اله الاّ انت الشّافی الکافی المتدر القدیر.» نکته های والای انسانی که در این دعا و سایر احکام مربوط به ترحّم به حیوانات آمده بیش از آنست که به شرح و بیان آید. روشن ترین آن به فرمودۀ حضرت عبدالبهاء اشتراک در داشتن روح حیوانی است که وقوف به همین نکته موجب می شود شخص، جهان را از منظر وسیع تری ببیند، انسان و حیوان و حتّی درختان و طبیعت را مواهبی در یک خلقتِ واحد بیابد و نه تنها محبّت به انسان و حیوان نماید بلکه در حفظ محیط زیست که وجود حیوانات 

بسته به رشد و سلامتی آن است نیز کوشا باشد.

http://aeenebahai.org/fa/node/4041

The Emergence of Bahá’í Houses of Worship

‘Ishqábád, Turkmenistan The first Mashriqu’l-Adhkár was constructed at the beginning of the twentieth century in the city of ‘Ishqábád, which is today the capital of Turkmenistan. The structure was confiscated by Soviet authorities in 1938 and later demolished after being irreparably damaged in an earthquake.

… Humanity is weary for want of a pattern of life to which to aspire; we look to you to foster communities whose ways will give hope to the world. To this end, Bahá’ís have focused on four core community-building areas: the enhancement of the devotional character of the community, particularly through the holding of gatherings where all are welcome to join in prayer, meditation, and the sharing of inspirational and sacred readings from their own faiths and traditions; the spiritual education of children; a program for the moral and spiritual empowerment of young adolescents; and the study of materials that will develop participants’ capacities to become protagonists themselves in these community-building processes.

 Efforts to establish this pattern of life, which the Universal House of Justice describes as a spiritual endeavour, one in which the whole community participates, unite both worship and service. Here, one can see the connection to the Mashriqu’l-Adhkár, which, Wherever it is established, … will naturally be an integral component of the process of community building that surrounds it—an awareness that is growing in localities where Houses of Worship are emerging. While these core activities are all intertwined, the one that is first encouraged and forms the basis of the eventual emergence of a local House of Worship is the holding of devotional gatherings—its seeds.

Riḍván 2012 letter, the Universal House of Justice.
https://bahaiworld.bahai.org/articles/betterment-world-glory-god

The Bearers of the Trust of God 2

They are all invested with the robe of prophethood, and are honored with the mantle of glory. Thus hath Muḥammad, the Point of the Qur’án, revealed: “I am all the Prophets.” Likewise, He saith: “I am the first Adam, Noah, Moses, and Jesus.” Similar statements have been made by Imám ‘Alí. Sayings such as these, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of God’s immortal utterance, and the Treasuries of the gems of Divine knowledge, and have been recorded in the Scriptures. These Countenances are the recipients of the Divine Command, and the Day Springs of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: “Our Cause is but One.” Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same. Likewise, the Imáms of the Muḥammadan Faith, those lamps of certitude, have said: “Muḥammad is our first, Muḥammad is our last, Muḥammad our all.”

Gleanings From the Writings of Bahá’u’lláh P.52

The Bearers of the Trust of God

The Bearers of the Trust of God are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Revealers of a new Message. Inasmuch as these Birds of the celestial Throne are all sent down from the heaven of the Will of God, and as they all arise to proclaim His irresistible Faith, they, therefore, are regarded as one soul and the same person. For they all drink from the one Cup of the love of God, and all partake of the fruit of the same Tree of Oneness.
These Manifestations of God have each a twofold  station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attributes, thou hast not erred from the truth. Even as He hath revealed: “No distinction do We make between any of His Messengers.” For they, one and all, summon the people of the earth to acknowledge the unity of God, and herald unto them the Kawthar of an infinite grace and bounty.

Gleanings From the Writings of Bahá’u’lláh P.51

Arise, O people,

Every man of insight will, in this day, readily admit that the counsels which the Pen of this wronged One hath revealed constitute the supreme animating power for the advancement of the world and the exaltation of its peoples.
Arise, O people, and, by the power of God’s might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies—gods that have inflicted such loss upon, and are responsible for the misery of, their wretched worshipers. These idols form the obstacle that impedeth man in his efforts to advance in the path of perfection. We cherish the hope that the Hand of Divine power may lend its assistance to mankind, and deliver it from its state of grievous abasement.

Gleanings From the Writings of Bahá’u’lláh P.94

Love

Love manifests its reality in deeds, not only in words—these alone are without effect. In order that love may manifest its power there must be an object, an instrument, a motive.
There are many ways of expressing the love principle; there is love for the family, for the country, for the race, there is political enthusiasm, there is also the love of community of interest in service. These are all ways and means of showing the power of love. Without any such means, love would be unseen, unheard, unfelt—altogether unexpressed, unmanifested! Water shows its power in various ways, in quenching thirst, causing seed to grow, etc. Coal expresses one of its principles in gas-light, while one of the powers of electricity is shown in the electric light. If there were neither gas nor electricity, the nights of the world would be darkness! So, it is necessary to have an instrument, a motive for love’s manifestation, an object, a mode of expression.
We must find a way of spreading love among the sons of humanity.


`Abdu'l-Bahá: Paris Talks P.36

Do not despair

Do not despair! Work steadily. Sincerity and love will conquer hate. How many seemingly impossible events are coming to pass in these days! Set your faces steadily towards the Light of the World. Show love to all; ‘Love is the breath of the Holy Spirit in the heart of Man’. Take courage! God never forsakes His children who strive and work and pray! Let your hearts be filled with the strenuous desire that tranquillity and harmony may encircle all this warring world. So will success crown your efforts, and with the universal brotherhood will come the Kingdom of God in peace and goodwill.
In this room today are members of many races, French, American, English, German, Italian, brothers and sisters meeting in friendship and harmony! Let this gathering be a foreshadowing of what will, in very truth, take place in this world, when every child of God realizes that they are leaves of one tree, flowers in one garden, drops in one ocean, and sons and daughters of one Father, whose name is love!

`Abdu'l-Bahá: Paris Talks P.31

If you desir

If you desire with all your heart, friendship with every race on earth, your thought, spiritual and positive, will spread; it will become the desire of others, growing stronger and stronger, until it reaches the minds of all men.

`Abdu'l-Bahá: Paris Talks P.30

The people of Persia

The people of Persia have turned away from Him Who is the Protector and the Helper. They are clinging to and have enmeshed themselves in the vain imaginings of the foolish. So firmly do they adhere to superstitions that naught can sever them therefrom save the potent arm of God—exalted is His glory.
Beseech thou the Almighty that He may remove with the fingers of divine power the veils which have shut out the divers peoples and kindreds, that they may attain the things that are conducive to security, progress and advancement and may hasten forth towards the incomparable Friend.

Bahá’u’lláh: Words of Paradise P.63

Recite thou this prayer

They whose sight is keen, whose ears are retentive, whose hearts are enlightened, and whose breasts are dilated, recognize both truth and falsehood, and distinguish the one from the other. Recite thou this prayer that hath flowed from the tongue of this Wronged One, and ponder thereon with a heart rid of all attachment, and with ears that are pure and sanctified, be attentive to its meaning, that haply thou mayest inhale the breath of detachment and have pity upon thyself and upon others:

 “My God, the Object of my adoration, the Goal of my desire, the All-Bountiful, the Most Compassionate! All life is of Thee, and all power lieth within the grasp of Thine omnipotence. Whosoever Thou exaltest is raised above the angels, and attaineth the station: ‘Verily, We uplifted him to a place on high!’; and whosoever Thou dost abase is made lower than dust, nay, less than nothing.
O Divine Providence! Though wicked, sinful, and intemperate, we still seek from Thee a ‘seat of truth,’ and long to behold the countenance of the Omnipotent King. It is Thine to command, and all sovereignty belongeth to Thee, and the realm of might boweth before Thy behest. Everything Thou doest is pure justice, nay, the very essence of grace. One gleam from the splendors of Thy Name, the All-Merciful, sufficeth to banish and blot out every trace of sinfulness from the world, and a single breath from the breezes of the Day of Thy Revelation is enough to adorn all mankind with a fresh attire. Vouchsafe Thy strength, O Almighty One, unto Thy weak creatures, and quicken them who are as dead, that haply they may find Thee, and may be led unto the ocean of Thy guidance, and may remain steadfast in Thy Cause. Should the fragrance of Thy praise be shed abroad by any of the divers tongues of the world, out of the East or out of the West, it would, verily, be prized and greatly cherished. If such tongues, however, be deprived of that fragrance, they assuredly would be unworthy of any mention, in word or yet in thought. We beg of Thee, O Providence, to show Thy way unto all men, and to guide them aright. Thou art, verily, the Almighty, the Most Powerful, the All-Knowing, the All-Seeing.”

Bahá’u’lláh: Epistle to the Son of the Wolf P.10

Light of unity

 The light that is shed from the heaven of bounty, and the benediction that shineth from the dawning-place of the will of God, the Lord of the Kingdom of Names, rest upon Him Who is the Supreme Mediator, the Most Exalted Pen, Him Whom God hath made the Dawning-Place of His most excellent names and the Dayspring of His most exalted attributes.
Through Him the light of unity hath shone forth above the horizon of the world, and the law of oneness hath been revealed amidst the nations, who, with radiant faces, have turned towards the Supreme Horizon, and acknowledged that which the Tongue of Utterance hath spoken in the kingdom of His knowledge: “Earth and heaven, glory and dominion, are God’s, the Omnipotent, the Almighty, the Lord of grace abounding!”


Bahá’u’lláh: Epistle to the Son of the Wolf

First Station of Unity

In like manner, colours become visible in each object according to its nature. For instance, in a yellow glass the rays shine yellow; in a white glass they are white; and in a red glass red rays are visible. These variations proceed from the object itself, not from the light. And if a place be shut away from the light, as by walls and a roof, it will be entirely bereft of the light of the sun and deprived of its rays.
 Thus it is that certain feeble souls have confined the wide expanse of knowledge within the walls of self and passion, and beneath the cloak of ignorance and blindness, and have thereby veiled themselves from the light of the mystic Sun and the mysteries of the eternal Beloved. They have strayed far from the gem-like wisdom of the resplendent Faith of the Lord of the Messengers, have been shut out of the inner court of the All-Beauteous, and have been banished from the Kaaba of glory. Such is the worth of the people of this age!


Bahá'u'lláh: The Seven Valleys

Universal Reality.

When we look at the worlds and the souls, we see wonderful signs of the divine perfections, which are clear and apparent; for the reality of things proves the Universal Reality.
The Reality of Divinity may be compared to the sun, which from the height of its magnificence shines upon all the horizons and each horizon, and each soul, receives a share of its radiance. If this light and these rays did not exist, beings would not exist; all beings express something, and partake of some ray and portion of this light.
The splendors of the perfections, bounties, and attributes of God shine forth and radiate from the reality of the Perfect Man, that is to say, the Unique One, the universal Manifestation of God. Other beings receive only one ray, but the universal Manifestation is the mirror for this Sun, which appears and becomes manifest in it, with all its perfections, attributes, signs, and wonders.

Selected Writings of ‘Abdu’l-Bahá P.323