Vegetarianism in Baha’ism

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Bahaismiran:

Vegetarianism with the excuse of regulating animal rights has been posed occasionally in recent years in cyberspace and media. However, it has been used for proselytizing of Baha’ism by some Baha’is. A method which is used by Abdul Baha to be included in his so-called modern commandments[1]; while this made philosophy doesn’t possess any scientific or intellectual base and even the Baha’i leaders haven’t been bond of it!

Now, it has been observed that the Baha’is have resorted to Abdul Baha’s words concerning the prohibition of eating meet.

 

 

Abdul Baha has introduced the structure of human body to be proportionated with vegetarianism contrary to eating meat: “Nevertheless human being food is grains and fruits.[2]

Also, Abdul Baha introduced and predicted consuming meat as necessity for advancement to be eliminated from human ford:

“When the human world advances, meat will be consumed less; when human being advances eating meat will be gradually stopped.[3]” In a so-called thesis, he introduced humen teeth as disproportionate with eating meat: “These four teeth (fangs) have been created for breaking almond into pieces.[4]

 

The following notes are worthy to be mentioned investigating this commandment of Baha’ism:

1)   Posing a bogus and fictitious philosophy entitled “animals are pity” is meaningless! Because plants are animate and pity, too. So, plants mustn’t be eaten, too. The Almighty God has introduced creating some livings things in the creation system for human beings to be exploited.

 

"اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَنْعَامَ لِتَرْكَبُوا مِنْهَا وَمِنْهَا تَأْكُلُونَ" (غافر/ 79)

“Allah it is who hath appointed for you cattle, that ye may ride on some of them, and eat of some. (Al- Ghafer/ 79)

 

Medically, vegetarian are endangered with lack of iron and B12 vitamine (which cause anemia and norological disorders) and …. So, the religion of Islam has advised Muslims to eat meat [5] and prevented them to eat more; as Imam Ali (P.H.) states decrying overeating meat: “Don’t make your stomach the animal cemetery.”

2)   Abdul Baha has considered fangs for breaking thick shell of almond into[6] pieces[7]; while breaking hard shells like almond isn’t an intellectual action prohibited strongly by physicians. So, how can the claiming for Baha’ism’s conformity with science and intellect be accepted.[8]

3)   Why hasn’t eating meat considered as illegitimate by the leaders of Baha’ism?! They are just shouting slogan. It is said in one of messages of the universal house of justice that: “ Abdul Baha has stated that human being will become vegetarian; but keeping away of eating meat isn’t of the commandments of this period of time.[9]

4)   The second leader of Baha’ism has reprehended eating meat and considered it as contrary to human mercy and temper while he has been meat eater and the foods while were being ordered by him contained meat.[10] There is a proverb that goes: “If you can’t beat them, join them.

 

 

 


[1] Fadhel Mazandarani, Amr-o-Khalq epistle, the western Germany: the national assembly of the faith works, 1986 A.D. Vol. 3, p. 32.

[2] Ibid, vol. 3, p. 31.

[3] The Najm Bakhtar magazine, 3rd year, No: 10, p. 29, the translation of Bayan by Abdul Baha.

[4] Helen Baset Hurnabi, the guidance lights, p. 376, No: 1007.

[5] Refer to Allameh Majlesi, Beharul Anwar, Beirut: Al- Vafa institute, 1403 A.H., Vol. 66, p. 67.

[6] Ibid, vol. 41, p. 148.

[7] Refer to Helen Baset Hurneby, the guidance lights, p. 376, No: 1007.

[8] Refer to Abbas Effendi, the Sermons, Egypt: attempted by Farajullah Zaki-al-Kurdi, 1st edition, 1921 A.D., vol. 2, p. 147.

[9] The message of the universal house of justice addressing the national assemblies of African continent (concerning the traditional customs of this continent), dated: April, 26, 1989, the translation of the Bayan narrated in the message of December, 16, 1998.

[10] Refer t Parivash Samandari, the divine Taraz (the biography of Tarazullah Samandari), Canada: The institute of the Baha’i knowledge, 2002 A.D., Vol. 1, pp. 227 & 154.

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