Global conferences: Fostering a culture of peace, contributing to social betterment

BAHÁ’Í WORLD CENTRE
A rising wave of conferences is sweeping across the globe, bringing together the well-wishers of humanity to consult about how they can channel their energies and desire to promote unity and serve their fellow citizens into addressing the needs of their societies. 

Gatherings at the local, national, and international levels are enabling participants to gain insights from experiences in Bahá’í community-building activities, initiatives undertaken for social action, and efforts to contribute to prevalent discourses. 

In some places, conferences have an overarching theme, such as the recent gathering in Bangui, Central African Republic, in which some 500 women from the surrounding area gathered to explore the role of women in social progress. 

 “The full participation of women in these gatherings is essential, because women are instrumental in fostering a culture of peace,” says Louis Isidore Tenzonko-Boazamo, a member of that country’s Bahá’í National Spiritual Assembly. “This is why our very first in this series of conferences explored this theme.” 

 Conscious of the global challenges facing humanity—be it climate change, the pandemic, war and conflict, or widespread injustices—participants are finding a renewed sense of hope in humanity’s capacity for altruism, and they are feeling connected by bonds of love and fellowship with others in a global effort aimed at social betterment....

BAHÁ’Í WORLD CENTRE

O my Lord, my Defender, my Help in Peril!

 

O my Lord, my Defender, my Help in Peril! Lowly do I entreat Thee, ailing do I come unto Thee to be healed, humbly do I cry out to Thee with my tongue, my soul, my spirit:

 

 O God, my God! The gloom of night hath shrouded every region, and all the earth is shut away behind thick clouds. The peoples of the world are sunk in the black depths of vain illusions, while their tyrants wallow in cruelty and hate. I see nothing but the glare of searing fires that blaze upward from the nethermost abyss, I hear nothing save the thunderous roar that belloweth out from thousands upon thousands of fiery weapons of assault, while every land is crying aloud in its secret tongue: “My riches avail me nothing, and my sovereignty hath perished!” 

 O my Lord, the lamps of guidance have gone out. The flames of passion are mounting high, and malevolence is ever gaining on the world. Malice and hate have overspread the face of the whole earth, and I find no souls except Thine own oppressed small band who are raising up this cry: Make haste to love! 

 Make haste to trust! Make haste to give! To guidance come! Come ye for harmony! To behold the Star of Day! 

 Come here for kindliness, for ease! Come here for amity and peace! 

 Come and cast down your weapons of wrath, till unity is won! 

 Come and in the Lord's true path each one help each one. 

 Verily, with exceeding joy, with heart and soul, do these oppressed of Thine offer themselves up for all mankind in every land. Thou seest them, O my Lord, weeping over the tears Thy people shed, mourning the grief of Thy children, condoling with humankind, suffering because of the calamities that beset all the denizens of the earth. 

 O my Lord, wing them with victory that they may soar upward to salvation, strengthen their loins in service to Thy people, and their backs in servitude to Thy Threshold of Holiness. 

 Verily Thou art the Generous, verily Thou art the Merciful! There is none other God save Thee, the Clement, the Pitiful, the Ancient of Days! ‘

Abdu’l-Bahá

“United in our diversity”: Tunisian faith communities sign coexistence p...

TUNIS, Tunisia — At a recent press conference in Tunis, Tunisia, the faith communities of that country signed a jointly prepared “National Pact for Coexistence,” expressing their commitment to nurturing a more peaceful society.
 “This initiative is a powerful sign of solidarity,” says Mohamad Ben Moussa of the Bahá’í Office of External Affairs. “The pact shows that we are united in our diversity and presents a refreshing view of our society, one that acknowledges a growing consciousness of our essential oneness.”

 The press conference, which was also attended by a representative of the Ministry of Religious Affairs and civil society organizations, received wide media coverage in Tunisia and elsewhere in the Arab region. The event was arranged by the interfaith organization Attalaki, meaning “a gathering.”

Bahá’í World News Service

Ayyam-i-Ha / Intercalary Days

 

Let the days in excess of the months be placed before the month of fasting. We have ordained that these, amid all nights and days, shall be the manifestations of the letter Há, and thus they have not been bounded by the limits of the year and its months. It behoveth the people of Bahá, throughout these days, to provide good cheer for themselves, their kindred and, beyond them, the poor and needy, and with joy and exultation to hail and glorify their Lord, to sing His praise and magnify His Name; and when they end—these days of giving that precede the season of restraint—let them enter upon the Fast. Thus hath it been ordained by Him Who is the Lord of all mankind. The traveller, the ailing, those who are with child or giving suck, are not bound by the Fast; they have been exempted by God as a token of His grace. He, verily, is the Almighty, the Most Generous. 
  These are the ordinances of God that have been set down in the Books and Tablets by His Most Exalted Pen. Hold ye fast unto His statutes and commandments, and be not of those who, following their idle fancies and vain imaginings, have clung to the standards fixed by their own selves, and cast behind their backs the standards laid down by God. Abstain from food and drink from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.

Bahá'u'lláh: The Kitáb-i-Aqdas P.26

Ayyám-i-Há

 

LET THE DAYS IN EXCESS OF THE MONTHS BE PLACED BEFORE THE MONTH OF FASTING. # 16

 The Badí calendar is based on the solar year of 365 days, 5 hours, and 50 odd minutes. The year consists of 19 months of 19 days each (i.e. 361 days), with the addition of four extra days (five in a leap year). The Báb did not specifically define the place for the intercalary days in the new calendar. The Kitáb-i-Aqdas resolves this question by assigning the “excess” days a fixed position in the calendar immediately preceding the month of ‘Alá, the period of fasting. 

WE HAVE ORDAINED THAT THESE … SHALL BE THE MANIFESTATIONS OF THE LETTER HÁ # 16

 Known as the Ayyám-i-Há (the Days of Há), the Intercalary Days have the distinction of being associated with “the letter Há”. The abjad numerical value of this Arabic letter is five, which corresponds to the potential number of intercalary days. The letter “Há” has been given several spiritual meanings in the Holy Writings, among which is as a symbol of the Essence of God.

The Kitáb-i-Aqdas

PARTICIPATION IN THE DISCOURSES OF SOCIETY 2.

 

At whatever level it occurs, the purpose of Bahá’í participation in discourses is not to persuade others to accept a Bahá’í position on this or that subject. Nor is effort in this area of endeavor pursued as a public relations activity or an academic exercise. Rather, Bahá’ís strive to adopt a posture of learning and engage in genuine conversation. As such, they do not set out to offer any specific solutions to the problems that face humanity such as climate change, women’s health, food production and poverty alleviation. Yet Bahá’ís in a range of settings around the world are eager to share what they are learning in their efforts to apply Bahá’u’lláh’s teachings towards the advancement of civilization and to learn with and from other like-minded individuals and groups.

 One of the ways in which the Bahá’í community is building capacity for this purpose is through seminars for undergraduate and graduate university students. Conducted by the Institute for Studies in Global Prosperity (ISGP) at the national and international levels, these seminars explore subjects especially relevant to students and young professionals. Periodic conferences hosted by the Associations for Bahá’í Studies represent another avenue for building capacity in this regard. Such conferences serve as a forum for interested people of all ages and from every field to correlate the Bahá’í teachings with contemporary thought.

What Bahá’ís Believe.

PARTICIPATION IN THE DISCOURSES OF SOCIETY 1

 

Over the years, the Bahá’í community has come to refer to one aspect of its efforts to contribute to the advancement of civilization as participation in the discourses of society. At any given moment, and in social spaces at all levels of society, there are a range of ongoing discourses concerned with various aspects of humanity’s wellbeing and progress: discourses on such subjects as the equality of women and men, peace, governance, public health, and development, to name but a few. Individual members of the Bahá’í community—whether through their involvement in the life of the local community, their efforts of social action, or in the course of their studies, occupations, or professional activities—strive to participate fruitfully in such discourses, learning with and from others and offering their personal insights, informed by the Bahá’í teachings, to the unfolding discussions. Bahá’í-inspired agencies also contribute to discourses associated with aspects of social and economic development relevant to their work.

Meanwhile, agencies of National Spiritual Assemblies try to contribute through various avenues to the promotion of ideas conducive to public welfare. At the international level, the Bahá’í International Community (BIC) is similarly engaged.

 PARTICIPATION IN THE DISCOURSES OF SOCIETY

The Will and Testament of ʻAbdu'l-Bahá and the Unfoldment of the Adminis...

A keynote address by Mrs. Antonella Demonte, member of the International Teaching Centre, delivered at the centenary commemoration of the ascension of ʻAbdu'l-Bahá on 26 November 2021.

ʻAbdu'l-Bahá as the Centre of the Covenant

A keynote address by Mrs. Gloria Javid, member of the International Teaching Centre, delivered at the centenary commemoration of the ascension of ʻAbdu'l-Bahá on 25 November 2021.

Glimpses of a Hundred Years of Endeavour

 

In 1921, at the time of the passing of ‘Abdu’l-Bahá, a relatively small Bahá’í community, though grieving, looked to the future with faith and courage, focused on the instructions that had been left by Him, the Centre of Bahá’u’lláh’s Covenant. ‘Abdu’l-Bahá had provided clear guidance for how the Bahá’í community was to grow, develop and increasingly serve humanity. Since that time, the followers of Bahá’u’lláh have been striving, with unimaginable sacrifice, to implement that guidance, reaching the farthest corners of the globe. This film provides glimpses into a hundred years of endeavour and learning, carried out by a burgeoning Bahá’í community, and outlines the journey that has led to the community’s current efforts to contribute to the emergence of a world based on the principle of the oneness of humanity.

Glimpses of a Hundred Years of Endeavour

جهانیان هر چند غافلند ولی به جان در گفتگوی تو

نگارنده: آرام

"...جهانیان هر چند غافلند ولی به جان در گفتگوی تو..." (حضرت عبدالبهاء)

انقلابات و بحرانهای بزرگ، جهان را فرا گرفته است. فقر، خشونت، جنگ، تعصبات مذهبی و نژادی و ملی، بیماری، تروریسم، انقلابات اجتماعی، بیکاری و بسیاری از مشکلات دیگر مردم را خسته و ناامید نموده است. وعده های ادیان مختلف برای رسیدن به جهانی مملوّ از عدالت متحقّق نشده است و مردم جهان از دین و دینداری خسته و ناامید شده اند. بسیاری از آنها دین را علت این سرنوشت شوم و عقب ماندگی و عدم پیشرفت می دانند. از نظر آنها دین، عامل و علتِ جنگهای بسیار، خشونت و کشتار و تبعیض و نابرابری بین انسانها و اجبار و سلب آزادی بشر شده است. نسل جوان امروز از دین، گریزان و به دنبال آزادی و حقوق انسانی خود است. در این میان دیانتی جدید ظاهر گشته و دین را علت نظم و امنیت جهان می داند و بی دینی را مبدأ و عامل هرج و مرج بیان می کند و تحقّق صلح و عدالت را در پیروی از دیانت جدید الهی اعلام نموده است. اما مردمی چنین دین گریز و بدبین نسبت به همه ی ادیان الهی، چگونه می توانند دوباره باور کنند که دین جدید موجب نجات آنهاست؟ بسیاری از مردم دین گریز، وقتی نام دیانت بهائی را به عنوان دینی جدید می شنوند از همان ابتدا با آن مخالفت می ورزند. بارها شنیده ایم که می گویند ما دیگر هیچ دینی را نمی خواهیم. 

 به نظر می رسد آنچه که سبب چنین ناامیدی از دین و ستیز با آن شده است، تصویر نادرستی  است که مدّعیان دین با اعمال و رفتار خود در ذهن مردم ایجاد نموده اند و وقتی بهائیان از دین جدید سخن می گویند، این تشابه لفظی باعث به اشتباه افتادن و سوء تفاهم می گردد. حال آنکه وقتی یک فرد بهائی از واژه "دین" استفاده می کند، مفهوم و تعریفی که از دین در ذهن اوست با درک و تصوّری که در ذهن دین گریزان و دین ستیزان است کاملا متفاوت و شاید بتوان گفت حتی نقطه ی مقابل آن است. 

تعالیم اخلاقی، اصول اعتقادی و اجتماعی بهائی در حقیقت آموزه های اصلی دین بهائی است و وقتی فرد بهائی از دین سخن می گوید، منظور او  مجموعه ی این افکار و تعالیم مهمی است که با بررسی آن متوجه میشویم که همان اصول و ایده آل هایی هستند که اغلب مردم و دین گریزان به دنبال آنند. 

در حقیقت آنچه که اغلب مردم از آن در گریزند، تعصبات مذهبی و ملی و نژادی و محدودیتهای فکری و قید و بندهای سطحی و بیخردی و بی دانشی و فقدان اخلاق و جنگ و دشمنی و منفعت پرستی ، تقلید و خرافات و جدا کردن انسانها و قضاوت در مورد آنها و دخالت در زندگی خصوصی افراد و امر به معروف و نهی از منکر و سایر اموری است که روح او را پژمرده نموده است.  اما وقتی فرد بهائی از "دین"  سخن می گوید، منظور و مقصود او آن اصولی است که دیانت بهائی ترویج می کند که علاوه بر اعتقاد به خداوند و پایبندی به اصول اخلاقی و انسانی، شامل تلاش برای ترویج و گسترش اصولی است که با نام تعالیم و آموزه های اجتماعی و اعتقادی بهائی مورد شناسایی قرار گرفته است یعنی داشتن تفکّر مستقل و ترک انواع تعصبات و عدم تبعیض بین انسانها و برابر دانستن حقوق فردی و اجتماعیِ همه ی مردم جهان و تلاش در جهت صلح و دوستی و محبت و قرار ندادن دین و ملیت و نژاد و جنسیت و سایر تفاوتها به عنوان علّتی برای جدایی و دوری و کدورت مابین انسانها و لازم و ملزوم دانستن علم و اخلاق با یکدیگر و توجه و ترجیح دادن منافع کل اجتماع بر منافع فردی و دیگر آموزه های اخلاقی، اعتقادی و اجتماعی است که میتوان آنها را مطالعه کرد و اطلاع حاصل نمود.

در یکی از دستخطهای بیت العدل اعظم چنین تعریفی را از دین و دینداری می خوانیم: 

"دین اخلاق حمیده‌ ترویج می‌دهد، تحمّل و بردباری، شفقت و محبّت، و بخشش و بزرگواری عطا می‌کند، تفکّری مترقّی و متعالی القا می‌نماید، آزار و اذیّت به دیگران را بالکلّ نهی می‌کند و  افراد را به جان‌فشانی در راه خیر عموم دعوت می‌نماید. دین به افراد می‌آموزد که جهان‌بین باشند نه خودبین، از تعصّبات احتراز نمایند، به تأسیس اتّحاد و یگانگی در بین نوع بشر پردازند، در راه رفاه مادّی و معنوی همگان کوشند، سعادت خود را در خوشبختی دیگران بینند، علم و دانش را انتشار دهند، اسباب وجد و سرور حقیقی شوند و عالم انسانی را حیاتی تازه بخشند. دین آیینۀ قلب را صیقل می‌دهد تا خصایل روحانی مودوعه در وجود را منعکس نماید، قوای منبعثه از صفات الهی در زندگی فردی و جمعی بندگان ظاهر ‌شود و پیدایش نظم اجتماعی نوینی را مدد بخشد. این است مفهوم واقعیِ دین در تعالیم حضرت بهاءالله."

با این نگاه میتوان گفت بسیاری از مردم اگر چه ظاهرا و به گمان خود از دین، گریزانند و به بی دینی روی آورده اند اما از نگاه و تصوّر و تعریفی که بهائیان از دین دارند، آنچه که مردم در حقیقت از آن گریزانند، هرج و مرج اخلاقی و بی دینیِ واقعی است که همه ی عالم را فرا گرفته و در جستجوی دیانت حقیقی و تشنه ی تعالیم جانپروری هستند که آنها را از این محدودیتها آزاد نماید و به سوی جهانی مملوّ از محبّت و اخلاق و امید و عشق و دوستی و شادی و سرور و همراهی و همکاریِ همه ی اهل عالم با یکدیگر و اجتماعی عاری از جنگ و دشمنی و رقابت و تنگ نظری و جهل و فقر سوق دهد. امروزه بشر از همه ی مظاهر غیر انسانی و غیر اخلاقی گریزان است و آرزومند دنیایی است که آئینه ی ملکوت باشد، همان جهانی که ادیان الهی در اصول کلّی خود و همچنین دیانت بهائی در تعالیم اجتماعی و آموزه های اخلاقی خود ترویج می دهد و لذا مردم اگر چه ظاهرا از "دین" رویگردانند اما به سوی "حقیقتِ دین" در حال اقبالند. 

حضرت عبدالبهاء در مناجاتی به این حقیقت چنین اشاره میفرمایند:

"...ای دلبر مهربان هر بینوائی سر گشته کوی تو و هر مرغ بی پر و بالی گرفتار موی تو و هر سر گشته و سر گردانی ناظر بسوی تو و هر سوخته دلی تشنه جوی تو و جهانیان هر چند غافلند ولی بجان در گفتگوی تو..."

(مکاتیب عبدالبهاء، ج۲ ص۱۰۶) 

جهانیان هر چند غافلند ولی به جان در گفتگوی تو